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In July 2013, the World Bank Group launched its Strategy, outlining how it will partner more effectively with clients to help them achieve the ambitious goals of eradicating extreme poverty and boosting shared prosperity through economic growth, inclusion, sustainability and resilience. In April 2014, the World Bank Group Corporate Scorecard was launched for the first time and the World Bank Scorecard revised to monitor the implementation of the strategy. The World Bank Group Scorecard provides view of the results and performance indicators of the three World Bank Group institutions: the World Bank (WB), the International Finance Corporation (IFC), and the Multilateral Investment Guarantee Agency (MIGA). This brochure presents the scorecards, updated with the latest data available in fiscal year 2015. The scorecards are structured in three tiers. A tier one and two presents indicators monitoring aspects of growth, inclusiveness, and sustainability and resilience. Tier three captures the progress in implementing the World Bank Group strategy and includes measures of both operational and organizational effectiveness.

This note forms part of a broader engagement between the World Bank and the Government of FYR Macedonia on how to foster more and better jobs and make sure that more marginalized groups, women, low earners, skilled and unskilled youth, for example - can participate and benefit from those jobs. It focuses on providing updated labor market diagnostics based on the labor force surveys between 2007 and 2011. The findings will be used as a basis for further policy analysis. The remainder of this note is organized as follows. Section two describes labor market developments since 2007 and the conditions prevailing in 2011. Subsequent sections address the remaining challenges and key policy options. The third section thus focuses on raising productivity – critical to national economic development and to ensure sustainable increases in earnings over time in Macedonia. The fourth section discusses the generational divide in terms of challenges in labor market opportunities for the younger versus older generations. The fifth section looks at workers that are particularly disadvantaged in the labor market with a particular focus on women. The sixth section concludes with the policy levers that may help Macedonia move forward on the jobs agenda.

En esta cuarta sección del evento Economía de la Informalidad Conferencia 2020, se presento la Ponencia de la profesora Pascaline Dupas, profesora de la Universidad de Stanford, La ponencia de la profesora Pascaline Dupas, titulada Informality in the time of Covid-19 (Informalidad en tiempos de Covid-19) hace un recorrido sobre las relaciones económicas que se desarrollan en un contexto de informalidad y analiza cómo la pandemia ha afectado de manera diferencial a poblaciones formales e informales a través de tres fuentes de datos diferentes. Dupas divide su presentación en tres partes. La primera muestra una perspectiva amplia de la informalidad y la correlación entre este fenómeno y el desarrollo económico de los países. La segunda es sobre las razones por las cuales la pandemia de Covid-19 podría imponer retos en relación con la informalidad. La tercera es sobre los impactos que se han observado en el corto plazo como consecuencia del Covid-19. En la primera parte de su ponencia, Dupas hace énfasis en que la informalidad no es únicamente laboral (por ejemplo, firmas que se ocultan de la regulación del gobierno, o trabajadores que no cuentan con contratos laborales formales), sino que trasciende a los ámbitos de vivienda, transporte, comercio, pagos, seguros, consumo, gravámenes e instituciones. De hecho, resalta que estos aspectos suelen sobreponerse y ocurrir simultáneamente, o uno como consecuencia de algún otro. Más aún, la informalidad en cada una de estas áreas está relacionada con condiciones de vida más difíciles y menos oportunidades. Por ejemplo, Dupas presenta amplia evidencia de la correlación entre las dimensiones de la informalidad usando datos para la capital marfileña Abiyán, mostrando que las personas que viven en asentamientos informales adolecen de derechos de propiedad, son más propensas a tener que hacer pagos informales a autoridades locales para evitar desalojos, suelen depender de instituciones informales y suelen tener menor cobertura de tarjetas gubernamentales de identificación. Los empleados informales, por su lado, tienen ingresos irregulares que les dificulta aceptar compromisos con entidades formales. Por esta razón, cuando requieren una red de seguridad frente a riesgos, suelen acudir a seguros informales, así como a créditos informales. Asimismo, pagos informales a las autoridades (corrupción) permiten que se mantenga la informalidad en asentamientos, contratos y comercio. Esto lleva a la pregunta sobre si la informalidad es una elección. Frente a esto, Dupas argumenta que, por el lado de los trabajadores, la mayoría preferirían tener contratos formales reconocidos frente a la ley y con seguridad social. Por su lado, las firmas informales preferirían mantenerse en esa condición por cuestiones de viabilidad (no serían rentables en escenarios formales). A su vez, Dupas dice que las personas que viven en asentamientos informales no encuentran otras opciones de vivienda asequible que estén a una distancia razonable de las oportunidades laborales. En la segunda parte de su ponencia, Dupas argumenta que el Covid-19 ha levantado preocupaciones por sus efectos sobre la población informal. En primer lugar, los asentamientos informales son más propensos para la transmisión masiva del virus, pues son muy densos en términos de población, tienen muchas personas por hogar, tienen fuentes acuíferas comunales, acceso limitado a redes de saneamiento y a instalaciones de higiene. De la misma forma, se desplazan usando medios de transporte congestionados y compran en lugares muy concurridos. Lo anterior se traduce en el hecho de que hay una seroprevalencia de Covid-19 del 54% en los asentamientos informales de Mumbai (India) y del 53% en los de Buenos Aires (Argentina). Por otro lado, la informalidad está relacionada con menor resiliencia a las cuarentenas o bloqueos relacionados con el Covid-19. Lo anterior se debe a que estas medidas eliminan los ingresos de los trabajadores, obligan a los individuos a acceder a mercados más costosos, imponen restricciones al transporte público informal y dificultades de movilidad. A esto se suma que, dado que tienen menor acceso a cuentas financieras formales, se hace más difíciles de alcanzar con ayudas gubernamentales. Asimismo, suelen experimentar una caída en los ingresos de remesas. En la tercera parte, Dupas documenta una serie de impactos económicos del Covid-19. Hace referencia a casos de estudio en Colombia, México, Costa de Marfil y Ghana. En el caso de Colombia y México, analizan la encuesta IPA RECOVR realizada por IPA, que incluye tanto a Bogotá como al Distrito Federal. En estas ciudades, se evidenciaron pérdidas de trabajos, que fueron más pronunciadas sobre la informalidad. Las personas formales en estas ciudades reportaron pérdidas de empleo de un 40%, mientras que esa cifra alcanzó el 80% entre los informales. Los trabajadores informales reportaron que, post-Covid, trabajaron menos horas que antes y ganaron menos que antes. En el caso de Ghana, Dupas hizo referencia a los efectos causales de la educación sobre la resiliencia ante choques como el de la pandemia de Covid-19. Frente a esto, mostró resultados que indican que las beneficiarias de programas educativos tuvieron mayor resiliencia laboral en términos de permanencia e ingresos. Finalmente, Dupas concluyó con cuatro puntos. Primero, que la informalidad tiene muchos dominios interconectados entre sí. Segundo, que la informalidad estuvo relacionada con vulnerabilidad aumentada frente a las crisis. Tercero, que los impactos del Covid-19 tienen una gran probabilidad de extenderse en el largo plazo. Lo anterior, sobre todo, porque las inversiones en nutrición de la primera infancia y en educación han caído debido a la pandemia. Y estas inversiones son muy importantes para el desarrollo de mediano y largo plazo de los niños, niñas y adolescentes. Por último, resaltó que la recuperación de esta situación va a ser intrincada. Esto, debido a la destrucción de negocios, activos y trabajos que significó la pandemia y las cuarentenas consecuentes para los individuos. Todo esto, con un enfoque diferencial frente a la informalidad que indica que va a ser mucho más difícil recuperarse para los que antes de la pandemia ya eran informales. ; In this fourth section of the Economics of Informality Conference 2020 event, the Presentation by Professor Pascaline Dupas, a professor at Stanford University, The presentation by Professor Pascaline Dupas, entitled Informality in the time of Covid-19 (Informality in times of Covid-19) takes a tour of the economic relations that develop in a context of informality and analyzes how the The pandemic has differentially affected formal and informal populations through three different data sources. Dupas divides his presentation into three parts. The first shows a broad perspective of informality and the correlation between this phenomenon and the economic development of the countries. The second is about the reasons why the Covid-19 pandemic could pose challenges in relation to informality. The third is about the impacts that have been observed in the short term as a consequence of Covid-19. In the first part of his presentation, Dupas emphasizes that informality is not only labor (for example, firms that hide from government regulation, or workers who do not have formal labor contracts), but that it transcends of housing, transport, commerce, payments, insurance, consumption, taxes and institutions. In fact, it highlights that these aspects tend to overlap and occur simultaneously, or one as a consequence of some other. Furthermore, informality in each of these areas is related to more difficult living conditions and fewer opportunities. For example, Dupas presents ample evidence of the correlation between dimensions of informality using data for the Ivorian capital Abidjan, showing that people who live in informal settlements lack property rights, are more likely to have to make informal payments to authorities. To avoid evictions, they tend to rely on informal institutions and tend to have less coverage from government identification cards. Informal employees, on the other hand, have irregular income that makes it difficult for them to accept commitments with formal entities. For this reason, when they require a safety net against risks, they tend to turn to informal insurance, as well as informal loans. Likewise, informal payments to the authorities (corruption) allow informality to be maintained in settlements, contracts and commerce. This leads to the question of whether informality is a choice. Faced with this, Dupas argues that, on the workers' side, the majority would prefer to have formal contracts recognized by the law and with social security. For their part, informal firms would prefer to remain in that condition for viability reasons (they would not be profitable in formal settings). In turn, Dupas says that people living in informal settlements do not find other affordable housing options that are within a reasonable distance of job opportunities. In the second part of his presentation, Dupas argues that Covid-19 has raised concerns about its effects on the informal population. First, informal settlements are more prone to massive transmission of the virus, as they are very dense in terms of population, have many people per household, have communal water sources, limited access to sanitation networks and hygiene facilities. In the same way, they travel using congested means of transport and shop in crowded places. This translates into the fact that there is a Covid-19 seroprevalence of 54% in the informal settlements of Mumbai (India) and 53% in those of Buenos Aires (Argentina). On the other hand, informality is related to less resilience to quarantines or blockades related to Covid-19. This is because these measures eliminate workers' income, force individuals to access more expensive markets, impose restrictions on informal public transport and mobility difficulties. Added to this is that, given that they have less access to formal financial accounts, it is more difficult to achieve with government aid. They also tend to experience a drop in remittance income. In the third part, Dupas documents a series of economic impacts of Covid-19. It refers to case studies in Colombia, Mexico, Ivory Coast and Ghana. In the case of Colombia and Mexico, they analyze the IPA RECOVR survey conducted by IPA, which includes both Bogotá and the Federal District. In these cities, job losses were evidenced, which were more pronounced on informality. Formal people in these cities reported job losses of 40%, while that figure reached 80% among informal ones. Informal workers reported that, post-Covid, they worked fewer hours than before and earned less than before. In the case of Ghana, Dupas referred to the causal effects of education on resilience to shocks such as the Covid-19 pandemic. Faced with this, it showed results that indicate that the beneficiaries of educational programs had greater work resilience in terms of permanence and income. Finally, Dupas concluded with four points. First, that informality has many interconnected domains. Second, that informality was related to increased vulnerability to crises. Third, that the impacts of Covid-19 have a high probability of spreading in the long term. The above, above all, because investments in early childhood nutrition and education have fallen due to the pandemic. And these investments are very important for the medium and long-term development of children and adolescents. Finally, he stressed that the recovery from this situation will be intricate. This, due to the destruction of businesses, assets and jobs that the pandemic meant and the consequent quarantines for individuals. All this, with a differential approach to informality that indicates that it will be much more difficult to recover for those who were already informal before the pandemic.

Almost four years since the onset of the global financial and economic crisis, unemployment and underemployment remain stubbornly high in many G20 countries, and many workers remain trapped in low paid, often informal, jobs with little social protection. Job creation has been anemic in many countries, too slow to fully reabsorb the mass of unemployed and underemployed or, particularly in some emerging market economies, to keep pace with labour force growth and the pressures of rural-urban migration. This raises concerns about the long-term negative effects on human capital, growing inequality and lower future output growth. The political pressures are high, and the risk of a drift towards protectionist measures aimed at 'keeping jobs at home' cannot be ignored. While there is substantial variation in national contexts, G20 countries can help minimize these risks through collective and collaborative work aimed at identifying and implementing credible policy reforms that will boost job creation, employment and the quality of jobs. The report aims at providing a preliminary review of countries' experiences against the backdrop of an evolving economic outlook and could form the basis of a more in-depth analysis, should Ministers request it. Improving labour market outcomes involves several challenges relating to both the quantity and quality aspects of job creation. There is a need in all countries to harness growth to generate labour market opportunities that correspond to labour force growth.

The objective of this policy note is to develop a set of actionable recommendations for tackling poverty and social exclusion in Poland based on evidence. In recent years, the World Bank has deepened its engagement in Poland around issues of social inclusion, through work on effective labor market and activation policies, social assistance benefits, and investment financing for local social inclusion initiatives. This note purports to integrate the outputs of these activities and complement them with insights from the new analytical work to develop recommendations for the government of Poland for program choices to enhance the impact of inclusion programs and employment services. This policy note is structured as follows: (i) introduction; (ii) section two provides a definition of social inclusion and describes the country context by key trends and key groups at risk of social exclusion; (iii) section three provides an overview of the institutional set-up to deliver policies for social inclusion at the national and local level and presents an assessment of the achievements and challenges of key policy instruments (employment services, social benefits, social services, and the work of civil society); (iv) section four focuses on two recent operational experiences of relevance to a future operation: an assessment of the execution of the European Social Fund in Poland against the social and labor agendas and a presentation of the learning generated through the social inclusion component of the World Bank Post Accession Rural Support Project; and (v) section five illustrates areas for potential intervention at the policy and operational level in Poland. Recognizing that social inclusion outcomes are the result of a complex set of factors on the demand and supply side,recommendations include macro-level institutional reforms and changes to local service delivery for inclusion of vulnerable groups, mobilization and capacity support, strategies for local employment generation, and monitoring and accountability support.

East Java is the second largest contributor to Indonesia's economy with a growth rate similar to national level and other major provinces in Java. Nevertheless, for a province that is expected to be a major economic center in the country, there has been very little change in the region's economic structure in the past 10 years. Since 1995, the share of industry and agriculture in the economy is almost unchanged. Furthermore, the growth in both of these two sectors has been low, despite the fact that industry was once the main driver of the East Java economy. This report analyzing the economic conditions of East Java shows that the province offer many economic advantages for investors, such as its geographical location, adequate credit facilities, an abundant and competitively priced workforce, conducive security conditions, and an overall robust macroeconomic condition. The report also finds a number of constraints that, if prioritized and effectively addressed, could boost East java's growth rate to higher level. The main binding constraints to growth in East Java are infrastructure, particularly related to business operations, and the business climate.

The aim of this report is to provide a broad overview of the current state of gender equality in Tajikistan. While the Europe and Central Asia (ECA) region traditionally surpassed many other regions in terms of gender equality, this advantage has been eroding in recent decades. Particularly in Tajikistan, concerns have been raised that men and women have unequally born the consequences of economic, political, and social transitions after independence in 1991. The report examines several dimensions of gender equality both quantitatively and qualitatively. Tajikistan has set up a legal framework that enshrines principles of equality and non-discrimination, but better implementation results require continued efforts. Prevailing social norms and patriarchal systems of decision-making limit women s ability to make effective choices be it at home or at work. The paper is structured along the following lines. The first section introduces the idea of agency that will remain an important issue throughout the report. This is followed by an analysis of disparities in human capital endowment, including health and education. Gender gaps in the Tajik labor market and entrepreneurial activities of men and women are discussed in the fourth and fifth section. The final section concludes with some policy recommendations that might be beneficial for discussions among policy-makers, civil society actors, and development partners.

Issue 3.4 of the Review for Religious, 1944. ; JuLY I5, 1944.3 " De,~;o}ion to~fh~ .Pr~cibus BIood"~ : . . Franclsk. .F.i.l.as E)owr) of Religious Women ,. ¯ .,. ¯ ; . ¯ Adam C. Ellis ",,Sabred, HearfPi~ogram, ¯ ¯ ,. ¯ : ¯ ." ¯ App~ar=f=ons, af Faf=m ¯ ' ;William A. ~Donaghy Worthmessm. Frequenf Communion . ,. Communicatior~s Bo"o ~ks R ~evieWed -Ou'es fi6nsA n~s weecrJ~ '" ~ ' De s~ ioins of-÷~h e H~)¯I S e ye " " NUMBER :.4 VOLU~E III. ° JULy .15, 1944 ~" NUMBER,~ CONTENTS ' . :THE DEVOTION TO THE PRECIOUS~ BLOOD~Fran¢is L. Filas,, S J. BOOKS RECEIVED ~ , ~ ¯ ' ¯ . t . "' . " 223 THE DOWRY OF RELIGIOUS W, OMEN--Adam C.'Ellis, S.J. . .' . 224 THE¯ SACR.I~D HEAI~T PROGRAM~-Eugene PM'. urphy, S.J . 240 "~HE. APPARITIONS AT FATIMA.---William A. Donaghy, S.J. '~ 245 OUR CONTRIBUTORS . . ., . - ~ . t 251 SAFEGUARDING WORTHY RECEPTION IN THE PRACTICe" OF FREQUENT COMMUNION l~mile Bergh, ~.d. 552 DECISIONS OF TI-iE HOLY SEE OF INTEREST TO RELIGIOU2.S68 : COMMUNICATIONS (On' Retreats) . "270 UNIFORM VERSION OF MASS ! "" 274 .;~BOOK REVIEWS (Edited by Clement DeMuth,"S.J,)-- Origen, His Life at Alex_andria; National Patriotism in Papal Teaching: ¯ Letters to. Persons in R,eligion:~ La Charte du Royaume Cr~tien; James . , Laynez, J~suit;\The, Christ: the Son of God: All for Jesus ' 27~5- "QIJESTIONS AND ANSWERS-- ' . 27. Portiuncula Indulgence-in Convent Chapels : ¯ ¯ . . 280 ~ 28. Mort;q-Sin against Justice and P,o~erty .~ 282- '.2 2 Superior's Power to Give Himself Permissions¯ ,. ¯ .' ¯ ¯ -i ~ ~: Z- -*; - , ' ,. _ REV, IEW FOR RELI.GIOUS. July. 194:4. Vol. III, No. 4-Published bi-monthly: _ January, March, May, July, September,. and November at the College "Press: 606 Harrison Street, Topeka, Kansas, by St. Mary's'College, St., MarTs, Kansas. ",~ith eccle'~iastical approbation. Entere~d as second class matter Januar:' 15; 1942. at the Post Office, To.pek,'a, 'Kansas, under the. a.ct of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. AugustineoEllard, S.3.Gerald ~Kelly,.~ "S.J.' Copyright, 1944, by Adam C. Ellis. Permission is'hereby granted for qubtltions of ~reasonable length, provided" due- credit be given this review and the author. Subscription, price:. 2 dollars ao yea/'. ~ o B'~fore writin9 to us, please consult notice on inside, back cover. Precious t~rancis L. Filas, iN ~-HE rich devotional !ire of the Church we are enc~ur- | ,_.,aged to honbr, our Lord s, sacred humanity under various aspects, gaining thereby a keener insigh.t into the.,attrac-,. °tire, compel!ing beauty of His character. All these-devo-tions that center ardund Christ hav~ the common aim of ?tr~n.gthening our lov~ and calling for our imitation, Most_ of them restrict themselves to a well-defined period or pliase of His life, such as the Holy Childhood, the Passion, or the Blessed' Sacrament, but this ordinary ~ule.does not hold.~ i~a the case-of the devotions to the Sadred Heart and to the Precious Blood. These two can be applied to any period_ or phrase, of' Christ's life~, ~¢hether on earth, in Heaven, or in the Holy Eucharist. What ~s ~he essence o]~ the devotion to the Preciou~ ,-~Blood?--The question does .not appear to be answered directlyqr~ any autho?itative document of the Church, but" we :can arrive at. a safe conclusi6"n by considering ~he' lan-guage of Holy Scripture, the liturgy, and the°decrees o1~ various popes. These .sources indicate that the devoti6r~ consistsbf the_.adoration of the blood of Christmas the sym- ,b~oI an_d particularly as the meang of our _~ed¢mption; th~ Precious-Blood is the spiritual drink which wins eve~lasting- ~life for our souls and° glorio~us resurrection ,for our bodies. " "~'hus, dfter the mirac-ulou~ feeding of tile'five thousand, des_us sa~d, "Amen, amen; I say to you, unless you e~t ihe flesh' of the.Son of Man and drifil~ His blood, yoff shall-not have life in you. He who eats" My flesh and drinks My blood has.life, everlasting, and I will raise,him' up on the l~is[ ~ ~-2"~ F~^NCIS L. FIL/~S - ,~ o" "t Review for~Retigiott~ o d~y" (John. 6:54-55)i'-; and at the~ Last-Supper J, esus sol-~ -. o~:'. _ .emnly. affirrned~ "This is My blood.of the new covenant.~. which is b.~i.ng shed for ;haany Unto the forgiv#nes-sLof sins'.' .~M;atthe-w 26:28) ,*-' i " St.~Peter's words are classic, "You know~that~ you ~. , were redeemed from the vain manner of life handed down ÷~ " from~your fathers~ not with perishable thing.s, w.ith silv~'~ or ~old, but with the ~precious blood of Chr!st, .as Of a lamb- -'~ .i-~ _witbdut blemish.and without .spot" (1 Peter 1:18-19). .Oo, in the AlSocalypse (5:9) one of th~ songs .of praise ~to. 0_ sthcreo Llla'amnbd otof oGpoedn bit,se gseinasls, ;" f.oWr-oTrhthoyu awrta sTt hsolaui nto'a t_ankd~- ht~het" - redeefiaed-us for God witl5" Thy blood.~' St.Pau! purst.~es ~- .o the :sime._t.l?ought in the epistl~ to the Ephesians~ (1:7): - "Iff Him we have~r&lemption through His blo0~, ~the " remission of sins,~ acci3~rding to the riches of His grace.7 Iia the lit~ur~y the prayer for, the feast:of (he Precibus Blood ~calls the blood of.the Redeemer the,~"price,-of dur sa_lvhti'on," .and the mehns by which God in His ju.stic_e "willed t~ accept'satisfaction." Moreover, at every Mass ('which-is, of course, the" renewal of th~ sacrifice of Cal.vary.):the .Church sets forth the Precious Blood for our adoratidn. In 1'34.3 Pope Cle~e~at VI. declared that .a singl~ ~drop~'- -:of'the Precioug Blood wourd have sufficed to ~redeem us. al[hough as a matter of fact Christ in His generosity willed ~.2_ to atone for our sins" not~.lSy this one_ drop aldne but by a ~- '.'eopi~us sheddihg of His blood.''1 Almost a hundred ~ years ago, when.Pius IX~ex~effded the.feast of the~Precious [- ~Blood to the-whole Church, he officially stated that "we -~ _have-been redeemed in the blood of-our Lord Jesus;Chris't . .'. which cleanse~us frpmMl,stain. Antiif in Egypt the :.~ ~'houSes that were sprinkled w.it~a the blood of a lamb were - ¯ savedfrom the wrath of God, how much more w:ill~those aBhll, Un)geni~us Dei ~Filius; DB 550. " 218" ~ -~-d-l~t, i~9~14~ "~ " THE DEVOTIOn'TO THE PRECIOUS BE~D ~ ~,persons. escape -that:wrath' "nay, they.will- 5e filled-with .~_ ~e~ and .gra~e ~wb~ ~enerate and adore the blood o~ our Savior ~ith ~peci~l devotibn.''~ Finaliy,.in 1934 a decree~ ~o~ PiusXI again set forth this same doctrine'in i~s re~erence ',~ to the "Precious Blood o~ Christ, ~by which we ,have been ~ed~emed."~ " ~ ~o appreciate the.devotion t~oroughly, we bugbt to :~' understafid the p~ihciples on which it is based. To begin with-a ~ndamental-idea, we adore the human Bature of our blessed Lord becauseit was assumed by the Second Per- ~_ son o~ the Blessed Trinity; for whatever belongs to a per- ¯ "- son ~ubstantially, deserves the same respect as is accorded to 'th~per~on. In this case-the Person is God; there~bre, the human n~ture which He took to Himsel~ shouI~ be adored. In bri~est compass, the man 3esus Christ is God. ,~ -': S~. Athanasius explains tBe matter in these.@ords: "By ~ no means do we adore a creature; this is an error o~,-tbe :~ ~. pagans-and the Arian .heretics. We adore the Lord o~ the creature,, the Word made flesh, for.although the flesh is o~ itse~ something created, it ha~-become the body of Go~d. "Who is so fbolish ,as to say to our Lord, 'Go out o~ Thy ~, body ip order that"I may adore T~ee'?"" .In honoring the Precious Blood .we honor Christ, for "" ~be'Precious'Blood is a p~rt of Hishuman nature. Here~ we follow a principle which i~ universally observed in -~daily life, "namely~ that "honor paid to a part o~a person '" "i~ paid to the person to whom the part belongs." When people shake hands in greeting each other, no, one ~upposes that the greeting is nbt from person to person simply because the hands alone express it;- Or in~ thetraditional "" example of the beggar who kisses the hand o~ his benefactor ~."A~thent. CollecL Decret. ~. R. C. n. 2978. xaAAS, 26, 560, 4Letter to ~Adelphius. n: 3: MPG 261 1073. 219 AlqCIS L'. FILAS ~ Revi2u~ f6r Religious it is clear that the" hand is~only thd instrument of the g~ne'r-o~ ity o~f the benefactorl In_a certain sefise (though in an~ 0 imrh'easurably superior degree and more excelIent ma.z~ner) - we honor the.preciou~s Blood just as W~ honor the fingers° of the virtuoso or the voice of the opera star. The Church'has always exercised great prudence qn ~guarding the orthodoxy and propriety of the devo6c~ns that center around our Lord: For example, in 182-g andl~ 18635 the Congregation of Sacred Rites declared that relics .tinge~ with the blood of Christ were not to be a-dqred as was.the Blessed Sacrament, nor w~re they to.be placed in the tabernacle" ~ith the Sacred Host; they were" to be~ granted only such veneration as is accord'ed::relics of tlae~ ~True Cross. This wise regulation was based oia the fact. that if the blood was ~ctually the blood shed~by our Lor~l " during the Passiog, its separate existence now merely pioved that it was not reassumed into the glorified body of Christ when He arose from the dead. In other words.it v)as no lbnger the b1'ood'of the living Savior. St. Thomas A~uinas proposes a.nother, possible reason in his, belief that "the blood which is preserved in ceitain churehes as a reli did not flow from the side of Christ,.but is said ,to have flowed miraculously °from some ima~ge~ of ,Christ.''~ Clearly, even blood from a-miraculou, sly bleeding :- image or Host cannot be the blood of the living 3esus, for-~ '~We know thatChrist, having risen from the dead, dies now no more, death shall nO longer have dominion over.'; Him" (Romans 6:9), and He can. no longer shed His~. blood. We posses, s the Precious Blood of'-the.living Chrisv only under the veils of the sacramental species. -~ " ¯ So rhuch for the theological¯ aspect of the devotion.~ His2 torically,' the lives7 6f the saints of all ages sho~ h~w 5Authent. Collect. Decret. 8. R. C., n. 2660 and n. 3176. OSurama Tobeologica, 3a, q.54. art. 2. 220 ~ / ~ J'ul~, 1944 THE DEVOTION TO TH~ PRECIOUS BLooD - deeply.th.ey reveri~d ~th~'blood shed for our redemption. During the early sevehteenth century confraternities were ojganized in Spain whose purpose W~;s to venerate~ the Pre-~ cious Blood. Th2e forerunner of the present Archc6nfra-ternity Of the Most Precious Blood was established in-1"808 '- y Msgr. Albertini; a priest ~of Rome. Its members were to meditate Often on the Passion and w, ere to offer the Precious Blood to God for atonement and for the dire needs of the times. "Plus VII raised it to the rank of arcbconfrat~erfi'ity in 1815. In 1850 an English branch was erected: in the London Oratory, and it was in commemoration of the tenth ,anniversary of this in, troduction in[o.London that Father° Frederick Faber wrote his choice work, The Precious Blood. For a full development of the place of the Precious Blood in our spiritual lif~ Father Faber's ~book can be consulted with grea~ profit. Various women's congiegations of the Precious Blood had their or.ig!n in the last century, but all of them are ante-dated by°the institute - oPredious Blood, founded by Blessed (3aspare del Bufalo in~ -18.15. The third superior-general of this institute,, Don Giovanni.M~rlini, ,was with Pius IX at the time of. his exile at Gaeta. He suggested to the Pope that the feast of the Pre~ious Blood be e~tended to the entire Church in order thalt God.might grant peace again t6 the papal-states. On the very day that Plus decided to take this step---June 30, 1849~--the insurgents in Rome s~rrendered. Grateful!y th~ Pope set the date of the feast on the next day, ~hich was the first Sunday of~ July, to be celebrated as a double ,of the second class. "£1uly 1st when th, e Breviary and Missal were reformed by Pius,X in 1913. In 1934 pius XI elevated it tS a rank of.~. double of the first class !n order to commemorate the nine-,,, ~Authent. Collect. Decret. 8. R. C. n. 2978. 221 te~nth,ce.ntenary of:our Redemption.~ Review /'or ReligiouS" Turning how to consider the place of th~ Pr?cious, Blbod in the contemplation c~f'Christ's life, we find that it ~bears uni~'ersal applic~ition. At Bethelehem we can: behold_~ the Infant in the manger, in whose veins flows the bliJod~ that v)ill one. day. redgem us on Calvary. At the Circum-cision we see the first shedding°of the Precious BlOod; Jesus - sub.mits to a law- for human° beings in order to be like us in' all things, sin alone excepted. Throfighout the Hidden and the Public Lif~ the Child and later the Man ~ontinues. to grow in the strerigth'and beauty which the Precious ~Blood nourishes iri His sac~ed body. ~ ~, In Gethsemani the prospect of. bearing'th4 weight'-,of. our iniq.uities-and of suffering in vain for so many men" ov~rcom~s~ur Lord. He voluntarily permits anguish and fear to seize Him to Such an extent that the Precious Blood-'- ;trickles in heavy drops, upon the ground. Durigg th~ S_courging,. the Crownin.g with Thorns, and the. three hours on ~he Cros.s,. He offers His blood in paying the price , for the sins of mankind. " Here there appears a striking characteristic of the devo-tion to the Precious Blood: it demonstrates the tremendoui realit~ of the Passion, the truth'that. Jesus actually did undergo suffering. For us the shedding of blood is an ffnpleasant sight, difficult to bear. We instinctively-stri~e to dismiss such a picture from our imagination; its pot- - trayal-o~ suffering is too vivid. But in the case of our Lord, ,-the sight of the shedding of the Precious Blood drives home the re.alization ~hat Jesus. bore actual disgrace and con.temp~ -and pain with utmost selflessness for love of us as iffdi-- v~duals, and we can more easily make our own the applica-~ tion of St. Paul, "He loved me and gave Himself up for me, (Galatians 2:20). 0 o'" - ~ Julg, 1944 THE 'DE~rOTION-TO¢THI~ #REcIous BLOOD" " .Y~et the Precious BlOod' is not~ connected sol~fy with tl4e PaSsion. "After the Resurrection it surges joyously through ~he "glorified body of Jesus, to show" us the ultimat~e tri-u, mph of Christ's cross and the ultimate triumph of our, cross when we ~carry it, united, to Him. Jesus is,glgrified in Heaven now, ,but on earth none the less we can daily receive Hi~.~Preci~us Blood in Holy Communion, for we .r~ceive Chri~st whole and entire, body and blood, soul rind.divinity, *par[aking of the pledge of eternal life th~it'draws u~ to'look_: forward to the day when the pilgrimage and time of trial will be o~er, and body will rejoin soul for a blessed eternity. \ "" Books Received ~ (From April 20 to June 20) .~ B. HERDER BOOK CO,, St. Louis. Origen: His ~Li[e at Alexandria. By Ren~ Cadiou. Translated by "John A~ ~South~well. $3.25. James La~mez: Jesuit. B~y theReverend Joseph H. Fich-ter, S.J. ~3.00. St. Dominic and His Work. By the Reverend Pierre Man-donner, O.P. Translated by Sister Mary Benedicta~ Larkin. O.P. $5.00. Paul of Tarsus. By theRight Reverend Joseph Holzner. Translated by the Reverend Frederic Eckhoff. $5.00. An l~troduction to Philosophy. By the Reverend Paul J, Glenn, Ph.D. S;T.D. $3'.00. _~THE NEWMAN BOOKSHOP, Westminster. Md. Letters to Persons in Religion. B'y St. Francis de Sales. Translated by the-, Reverend Henry Benedict Mackey, O.S.B. $2.75. The Eterf~al Priesthoo'd. BE Henry Edward Cardinal Manning. $1.50. All for Jesus. By the Rever-end Frederick William Faber, D.D. $2.50. Summarium Theologiae Moralis. " Auctore Ant6nio M. Arregui, S.J. $2.50. -ri~HE BRUCE PUBLISHING COMPANY, Milwaukee~ .M~ Father'~ Will. By the Reverend Francis J. McGarrigle, S.J., Ph.D. $2.75". LONGMANS, GREEN ~ CO., New York. The Christ: The Son of God. By the Abb~,Constant Fouard. $2.00. " FIDES, 3425, rue Saint-Denis, Montreal. La Charte du Rog~ume Chr~tien. Par le R~v~rend P~re A'drien Malo, O.F.M. :'223 The Dowry ot: Religious Women Adam C. Ellis, S.3. IN.T.HE middle ages monasteries of nuns were supported by income derived .from permanent revenues. At tha't time, when all Europe was Catholic, popes, kings, and princes, as well as other devout and wealthy C~ith01~cs, considered the foundation of'a monastery an act of r~l.igion as well as a privilege. .By a foian~lation they understood not only the building of the monastery, but also an endow-ment. This endowment consisted ot~ lands and other reyenues to pr.gvide foJ~ the temporal needs of kthe com-mu. ni.t~. ~'hus the nuns ~ould devote ~hemselves~exclusivel~r .to the l~ife of prayer and contemplation ,which was the main purpose of their life. In the .course of time, however, various difficulties ~rose. oSnomlye. afo sumndaaltli onnus mwebreer r eolfa tnivuenl-sy. sMm~olrle a fcfadn cdoiudlda tseus.p wp0errte ~recei'ired than tlSe ordinary resou'rces of the convent cbuld maintain. Then too, in the course of time some founda: tions diminished in value and became" insufficient to suppqrt the number.of nuns originally intended. Finally, the diffi-. cult times of.the reformation were not propitious to ~he founding~of new mQnasteries, and, of the ol}t'offes, many had to be closed, while others continued to exist-ofily destitfftion. -Th~se difficulties ,eventually had to be solved ¯ by the religious dgwry: Saint Charles Borrbmeo is usually considered~ to b_e the first author of an ecclesiastical law exacting a dowry from women who wished to enter religion'. The;legislation he enacted in the First and Second Prdvincial Councils :.dr -~ . THE DOWRY OF RELIGIOUS WOMEN Milan .(156~; 1569~ became the basis for later papa.l enactrfients which, in turn, have been mcorporated,-~wlth some modifications, into the'Code of Canon Law. Meaning ot: Dowrg By "dowry is. meant a definit~ sum 6f money,.or its ": equi:valent, to be p~aid by a postulant to ~he cpmmuni~y in which she Wishes to make her reli~gi~us profession, the pri-mary purpose of which is her entire of a~t l~ast parti.al sup-o~ port as long as she remains a member of the Community. The dowry, ther~efore, is not a price paid for admission into re_ligion. To accept or demand anything as a price for admission to religion would be to commit the sin of. slmofiy, as the Church has declared over and over figain. N~ither is the dowry to be confused with the paym.ent of a definit~ amount of money for board and clothing during the time of postulancy and novitiate as provided° for in can.on 570. This sum'of money a relatively .small' ¯ amount.--is actua!ly speht on the postulant or novice~by feeding her and providing~er with the religious habit. The essential characteristic of the ~o~ry is that it is a 'capital sum which must be pre.served during the lifetime of : thd iel!gious (nun or sister) in order ~hat th~ income derived from it may wholly or partially supRort her. This i~ the primary purpdse bf the dowry. A'secondary purpose is ~0_prov~ide for her support in the evefit that she should~ return to the world. For this reason the dowry must be o returned .to her if she leaves religion. This secondary pur,- pose will be considered in greater detail later.- Need o~ Dowry/~or,Nuns Since the beginning of the seventeenth century the .Hgly ~See, has required that all 'mdnas(eries of riuns demand,a dowry for both choir nuns and lay sisters. The legislation of the Code is contained in canon 547, § 1 : " 225 . ¯ b~D~/d ~. ELLIS Revie~ ~or ,Religious In the mona~fffr~es of nuns, the .pdsfulanf shall provide $h~. down,. fixe~ by the constitutions or determined by lawful custom. ~ ~ - Therefore, every ~ostul~nt~ in a monastery of nuns must-b?ing a dowry. There is no choice~in the matter. The amount to be provided. ~s 6sually determined~by the c0nsti . . ~tu~ions; but, if the constitutiofis are silent on the subject,~ ~then custom will ~etermine the amount. It is allowed to require a smaller amount from'la~ sisters than. from choir ¯ sisters; but the sum m~st be tbe same ~oc all tile members o~ " the same group. ~ .Wemight mention here ~a~ in this article we are using 226 ~ "the terms order,'congregation, nun, and sister in the ~trictly. tdchnical senses defined in canon 488. An order is an. lnstl:: " tut~ whose members make profession of-solemn vows;ca congrefqtion~is an_institute whose members make profes-~ sion of simple vows only, whether perpetUal or temporary.,~ ~ nun ts a religious woman with solemn vows or whose : . vows are normally solemn, but which, by a disposition tl'ie Holy See, are simple in certain regions--as is the cade with most nuns in the United States. gome monasteries of nuns have a few extern sisters who ¯ take care of the temporal needs of the'nuns and of all con-tarts with~the 6utside world. On' 3uly 16, 1931,. the- Sacred Congregation of Religious issued a set of statut, es for such extern sisters, and thesd statutes are obligatory for all . rrionasteries which have such sisters. Articl 51 Of these statutes reads as foilows: "No dowry is demanded for, e-xtern sisters ;" but-each aspirar~t shall bring ~uch go.ods a~a~l clothing as are prescribed by the" superior of the monasZ - tery. olt is forbidden, therefore, to demand a dowry from- ¯ extern sisters. Should a.candidate, however, freely offer a dowry, it may be accepted; and, if accepted, it will be sub-jecLto all the regulations of 0 the Code regarding the dowry. ,lulg; 194~ ' ~ THEDOWRY OF RELIGIOUS WOM~N ;~-'_ Necessit~l, of Dowr,~t_in Cofigregatiob~ of 8-[stets , ¯ " -Bef6re"the Code: legislation for congregations of ~eli-gious- wom~.n, as cofftrasted:with or_ders ~of nuns was con-~ tained ifi ~the Normae 6f 1901. Articl~ 91 of the Norroae required that every institute, of sisters" with. Simple vows= ~ . must determine the amount of the dowry to be proiridedby bot~ choir and lay sisters. The ~ub~tance of this article was embodied" in the constitutions of all congregations apl~roved by the Holy See before the Code. Exceptions were very rare. ~heCode, however, oleaves everything to the constitutions. " ~-I~n. lnstitut~s with simple vows, th~,prescrlptlo~s of the constitutions "must be ~ollowed wlthd'e~gard to the dowry o~: the rellcjious wom'~en [c~non $471 ~ ~). . . " Itfis~possible, therefore, that some ,congregatiOns o~ religio, us women may not.require a dowry, if there, are no provisions for~ the same in the constitutions. Canon 5#7 -do~s not, strictly speaking, ddmand that a dowry.must be ~p~ovided. As ~ matter offact, howeve~r,.the constitutions of'most congregations ~ppfoved by the Holy See have a provision for a dowry, even though the amoun't may be ,small. - Since the.con~titutiofis, of ttiocesan cqngregatiohs are subject only.to the approval of the Idcal" Ordinaries,-~ moie frequent omission of the dowry is found in them. The rule, therefore, for all"institutes with simple vows; ~,~hether they be approvedby the Holy~.See or by the local "Or.dinary, is to follow whatever is laid down in th~ consti-tutions regardi.ng the dowry. ~ Condonatidn of t~e Dowrg Canon 547, § 4, gives the regulations regarding con- 2donatiqns Or dispensations in regard to the-dowry: "°~ The prescribed=dowry, in tl~e case of [nstltut~s appr~dved by Se~, cannot be°condoned either en÷irely or partially without an indult of the Holy See:~in th~ case of diocesan i_nstitutes, ~¢ithout the~ consent of the 16"cal Ordinary: -'~ - , 227 ADAM "C. E~,LI8. r-.,~-. :~" ~ Review fort Religi6u~ The'.term°'!institute'' ~nclu~des bot~ orders of~nuns arid cofi~gregations b'f sisters. "- It is-evidenl~, therefore, th~t only the Holy _See can condone the-dowry entirely or in "part for an~ofd~r bf nu_n_s, ~ince only the HolyLSee can approve a religious order. "The same restriction-applies a-s well to all. "congr.egations of sisters appro~veffby the Holy See. " - In-the case of a dioce~af~ congregation, ' however, the.- local Ordinary is given the power to condone the dow.r~, in whole or in-part. :., Sometimes the constitution's~ contain a clause grantin-~.~ to the Mother Generaland her cbuncil the power .to con-hOaovne ea nt haecdadoevm~ircy.d, eagtr elee,a~sat itne apcahretr,' si~no fra_vnuorrs eo'fs "p ocsetrttijlfaicnattse ,w-.ohro ~ some similar testimony of special training which Will make .their services more than ordinarily valuable ~ for "the om-. muni~y.-The Sacred Congregation of.Religious allows 'this exception to beowritten into the constitutions- which it approves. The reason for the exception lies ~in the fact ~.th'at such ~candidates .are ~ilre.ady ?ftil,!~r traihed in a professibn which will be of special service to the community; hence the community is saved the expenses ~'that would be invol.ved in xheireducation. Such a degree or certificate is not a -stitt~e fo~a dow~r~', _but rather¯ a-reason for granting a dis-pensatlon'ln fayor bfa candidate v~h0 cannot afford a'mount of the dowry required be the constitutibns.- ' The Code itself grants to the,local Ordinary the to dispense from the dowry in the" case of diocesan congre~ gations, but not in the case~of orders or of c0ngregatioiis/ approved by the Ho!y See. However, by reason of very -special faculties_ (ca)ked qtfinquennial faculties because they"~ mtist be renewed ~very fiv.e years) all .local_Ordinaries in the united States may "diSpense from th~ lack of dowry, ir~. -owh°le or in part, in._ the case. of .nuns .or sisters (of congrega- ._'tions approved by the Holy See) provided that the financial 228 , &ilg,_1944 THE DOWRY OF REEIG~oUS WOMEN~ - ¯ ~ .~ o(onditibn of the institute does~not suffe.r~thereby, and that- ~he applicants h~ve such i:l ~ualifications that they give certain ¯ -~pr.omise 6f,geing of 9rear .service-to° the institute." ~The Apostolic Delegate has still wider faculties "to dispense, ' for a just,~cause, at the request of the community, as regauds the lack. of dowry .required for sisters or nuns in religi.on." °Alocal Ordinary must pass judgment on each case; the ~ _Ap.ost°lic Delegate can give.a ~enera! dispensation for aH cases in. which~ the same condition is fulfilled~ (cf. Kealy, Dowry1 of Women Religious, W~ashington, 1941, page 7'4.) ~ " Ih practice, therefore, it will nor be necessary to apply \. to the H6ty See for a dispensation from ihe dowry; since either the local Ordinary_or'the Apostolid Delegate will _be ~able ~o grant the condonation. , When a dispens~ition is granted unconditi6nalty to a ~po~stulfint who is unable to provide the dowry prescribed by the constitutions, she is tl-iereby freed once and forGll from '--- " thd obligation,even though, l~iter on, she should, come into possession of m~oney or other goods. Hence.some authors ~dvise tha~ the dispensations should be granted conditior~- allg, that is, with the obligation of paying the~dowry later on, if th~ candidate should then be'able to do so. Pa~/ment of Dowrg ~ This dowry must be 9~ven fo the ~'monastery before the' rec~ptlon ~f "~he habit, or at least its payme.r~t guaranteed i.n a manner recognlsed by civil law (canon 547, § 2)." Since~the habit is usually-gi~cen at the beginning of the novitiate, the dowry prescribed by the constitutionsmust .",f-~ be given to the institute before the.beginnin9 of the novi- ~tiate. It must be actually turned over to the monastery, or _-at least:its payment must be guaranteed in such a way that .the paymerit no longer depends on the will and intdrpreta- 229 ~- ADAM C. ELLIS- RevieuJ for Religiou~o~. tion of .the person'°who hai promised to pay it._:'~The form' of the guarantee_ mus-t :'be - on? which is both valid .and enforceable in the civil law. of the p[a~e in which it is made. A simple promise.,based on the good vCill of the person 'making the p?omise is not sufficient,. In cases,in which a guarantee is. given fiefor~ the 'reception of-the habit, the ~.~' dowry itself should be p~a!d before .the novice is permit,ted to pronounce her first vows. If this is not prescribed by the" constitutions, it should be'prox)ided for ifl the document ~hich guarantees the payment of the dowry. " " This canon regarding the time o~f payment applies only to monasteries of 'nuns. In the case of congregations of Women of ~imple vows, the constitutions should, specify,the tirfie. Constitutions approved by the Holy See usu.ally .require that when the dowry is onl~r guaranteed before tile reception of the habit, it should be paid before first pro-_ fession of vows. If the constitutions are silent on this mat-_ 'ter, then in pr~ictice actual payment of' the dowry shouldbe re, quired before profession, in order that the investment of -the capital may be" made ira, mediately after profession, prescribed by canon 549. Con~stitution of the Dotur. y The Amount: In orders of nuns the amount of ~tl~'e" dow_ry usually is a fixed and absolute sum: Since n.un~s are° ~iven to a life of contemplation and are st.rictly cloistered, the am6unt fiked for~ the dowry will be rather large, and should provide an income sufficient to support the nun. Members of religious congregations are usually engaged in active apostdlic works such as teacl~ing~ and nursing, which bring ifi-a certain amount of remuneration. Hence theamount of the dowry is generally much smaller than in ,an order of nuns. For congregations approved b~r the Holy See before the Code, a fixed amount was prescribedin the 230 Jut~/;'l~4"4 TH~ DOWRY OF RELIGIOUS WOM~ - conStituti6ns; T.his fi~ed amount, however, v~iri~d in ea~ch _congregation according to~ the resources and the needs~'c~f the sam~. Because of the upheaval in economic conditions which ~esulted from the first world war,"the SacredCongre-" gation of Religious adoptedShe policy of allowi_ng the gen-eral- ch~ipter t~ determine the amount of the dowry. Hence, constitutions approved within-recent times cont~iin-this ' the profession, of statement: "The aspirant shall bring a dbwry~ the am6unt bf which has been determin~d~ by the general chapter,~ according to localities arid times." Since the general.chap-ter meets periodidall3~,'every three~orfive or,six yea,rs, it may change the,amount of the dowry according to the needs of, tl2e times, raising or lowering it. In a large congregation which has provinces in various countries, it may vary the amount, of the, dowry for the~e different provinces or,court-tries; provided the amount is the same for all postulant.s in any partic'ular province or country. .Unless the constitutions-forbid it, a° post.ulant may give a qa.rger sum as her-dowry "than the amount spe.cified. Si~ould this be done, the total amount given must be sub-ject to the laws of the Code regarding the investment, administration, and t~ra.nsfer of the regular dowry. (~ualit~l: The general rule followed before the Cod~', was tfiatothe dowry had to be giyen in 5cash or money. While~this rule,was not w.ritten i~i any formal documen~t Still .the.diSpensations granted.by the SacredCdngr~gatiofi of Reli,~i0us show that'it was the "accepted customary law. ¯ The Norrna~. of 1901 contain no specific legislation, on.the. subject, and the Code is-silent regarding it. . Commentators on the Code hold widely divergent~ opinions., Some few insist that ¯tile dowry must bepaid.in cash. ~A few others go so far as to allow productive real estat~ to be accepted as dowry, and even to'be retained ~,fter the-religious as the equivalent/of an 231 ~ Reoiew for R~ligious. "- ~i'nvestment. The retention of real estate a'i the:equivalent of an ifivestment does- not seem to be in conformity with the text oLthe Code and the practice of the Sacred Congre-'~ g~tion of Rel.igious. The vast majoril~y allow the dowry. to be made up of money dr its'equivalent, that is, of a.n_y movable capitM, such as stocks and bonds. In practice the following norms maybe safely fol-lowed" ~(1) If the cdnstitutions contain a specific regula-tion regarding the quality of the dowry, it must.be fol-lowed. (2) If there is no specific regulation, then either" money or equixialent securities such as stocks and bonds may be accepted. (3) If the postulant has no money,, but onry real estate, the title to the same should be transferred to the institute, and it should be" kept during the~novitiate. After°the novice, has taken her first vows the real'estate should be sold and the proceeds invested. If the r~al estate can'not be sold for a fair price, the matter.should be referred -~ to the local Ordinary. [nuestment.of Dowry "Since the psimary purpose of the dowry-is,to produce revenue for the support of the religious during her lifetime., it is evident thatit must be invested so as to produce an- After the first profession of the religious, the superioress with her council, and with the consent of the local Ordinary and of ',the Reg'~lar Superior, if the house I~e~dependent on Regulars, must plac_e the ~l,0wry.in a safe, lawful, and productive investment (cahon 549): ~ Time of inuestment: The canon is clear. The dowery is not t6be' invested while the aspirant is making her novi- ~ tiate. It should be put in a bank and the interest accrmng frqm the" deposit should be .given to the novice.If the novice leaves before making her profession, her dowry must be returned, to her. It may be invested only after she has taken her first vows. It should then be invested at once~" .3. [l£1y, 1944 ~ THE DOWitY Ol~ RELIGIOOS WOMEN ' ~., but-& sho~t dela~ ~ma~r-be allowed if there is hopeof getting -'- a Safer orinore profitable in~restment. - " ". . Kind o~: investment: The dowry is to be invested in safe, }awful,. and productive securities. 'We may note-here in pa~sing that_the ti~xt of the authorized English transl.a-tion which we have give.n above is inaccurate. The term "nomina" used in the Latin. text is transla_ted as "invest- - "- m~nt." It is a historical fact that all the preliminary texts "" of°~he Code used the more general term xnvestlmentum, "~ : but in the final text the more specific wo"rd noinraa "¯ Was "~-' ~sUbstituted. This term is,.correctly given in other autho}.- ized transl~ltions as "titoli-securi," ".titres Stirs," and "tit.u.: r~ " " los seguros. The Latin term nomlna, as well as the cot- . rect English equivalent "securities,"; excludes real estate and other immovable goods. The Sacred Congregation of ~" Religious follows.this interpretation in practice. Asa~e investment is one which will not~ in all probabil- .,' "i,ty, lose its val.ue. -Usually the dowry will be .i~vested in ¯ stocks and bonds, of which there exists a gre~t ~rariety. The .~iSrst'obligation of ~uperiors is to choose a safe security, even though_it produ.ces a smaller income than one which is less ~afe. .~. A lawfulqnvestment i's one .which does not violate-any "la~, either ecclesiastical or civil. Canon 142 of. the Cdde forbids clerics and'religious to engage in anjr business or "tra_ding,oeither personally~or through others. Howe~rer,.th,e - common opinion today allow~ them to invest in stocks of ; any lawful commercial or in'dustriai enterprise, provided that they do n~t own or ~ontrol the maj@i,ty of the stock, a~n~,that they take no active partin the management. A productive investment is one which brings returns or yields fruit. The purpose of the dowry is to produc~ i,ncome for tile support of the religious. This purpose. " would not be fulfilled by merely placing the dowry in_a 233' ADAM C. ELLIS "" ~ Review,,for~Religi~us bank for safe k~eeplng. The rat~ o['interest or income paid on ~-tocks and bonds is a variable quantify, and usually in inverse ratio to the safety 6f the investment. extent productivity must be sacrificed in favor of safety, as it is of supreme importance to see that the capital itself is not lost or diminished. ° "Persons'who make ~be investment: various persons are~. mentioned in the canon. For .nuns it will be the superioress of the_monastery; in the case of a congregation it will be the superior general or provinfial according to the constitw tions. The tanon requires that she "discuss the matter of the investment of the dowry with bet council. The text'of the canon-does not state that the~vote of. the council, d~cisive,.but many constitutions add a clause to that effect. In the absence of any such modifying clause, the vote' of the council may be considered a~ consultative only. With the consent of the local Or, dinarg: The ter~ "local Ordinary" indludes the Bishop of the .diocese, his Vicar General, the Administrator of a vacant see, Vicars and Prefects Apostolic in missionary territories. The local Ordinary does riot make. the investment, but merely gtves his consent that it be made after he has satisfied himself that ¯ the investment proposed is safe, lawful, and productive in ac'cordance with the law. And o~ the Regular Superior: Some monasteries of nuns are subject to the supS.riots o£ the first order of inert. "In that case'they must obtain the-consent of the regular supe_rior in addition to that bf l~he local Ordinary. It may be well to,note here that "the same permissions required'bef6re the dowry may be invested by the superior and her council, are also required for euer~ chang~ of inuedt-merit. of the capital of the dowry (canon 533, § 2). -234 Prohibition.to Spend D~owrg o ~ Jt is ~¢rictly forbidden that, before th~ death of the rellg~ous, the . ,, d'uhjfi944 "~ 2"-" . =THE D(~WR~'._. OF RELIGIOUS.W. OMI~N'¯ d~>wr¥ b~ expended for~an'y':purpose,.e~ven ~o.r the ~u~ldin9 of-a house o;~ t_he.llq uldation, of'debts (canon 549)~ . . .o ~ ~ This prohibition ~is undoubtedly a very grave one as_-" ~,a~. be.deduced from canon 2412, 1.°, which orders~the~ 10~al~Ordinary.to punish a religious superior; and even to ;r~move h~r ftotn office under certain circumstances, should; "s~e presume to spend th.e_downes,of 'her subjects cont.rarY~ tc~th;e prescription of canon 549. The building of a b~ous,e and the paymefit of a debt are given by wa_y 9f exahaples to_ exclude all simila_r pretexts. ¯ In case of ]grave necessit.f a ~disEensa.tion may be obtained from ~he Holy See. Such a dispensation will always impose~the obligation of restoring ~the capital of the dowry as soon as possible, as well as the-- obli~gation of givi!ig back ihe,principal of the dbwrY~to the _'°religious who leaves the institute. _. ¯ "~dministr~ation o{ Dowry , ~ ~ .~ Th~ dowries mus~ b~ enrS{ull~ ~nd ~nte~rall¥ administered nt ~he-. ~m~n~$t~r¥ or~llouse ~( hnbffu~l residence ~{ the Mother-~nernl "~ Mo~h~er-Pr~v~n¢inl {¢nnon ~50," § I}. ° - e,_ Administration in general includes" all acts necessar.y ;:~and 6sef.ul foi: the. preservation and improvement oftem'- " poral goods: for fiaakin.gothem. . 15roduc{ive, for collecting the fruits, .and f0~ properly disposing of tl~' income. In t.6.the dowry two points are emphasized: care.arid int.egraI: ity: First of all; the dowry mtist be,invested iia°safe securi ties as We have seen above'.~ ;Then care mustobe"ex'~rcised to guard'against the dan~er ofloss or diminution in:value @anging the investment when securities, become ~anstable-of dangerous. Care also includes the ~ttentive ~ollection 0i~. the income at fixed times. ,The constitutions ng.t 5nfre-.-. --quentin; prescribe details regarding this administration of-the. dowries. Integrillity means compieteness of-ai:lrriinis-~ :tration. Practically, in regard to the dgx~ry,,it means that ,th+~'e~tlre am0unt-of the dow'ry must be .invested, and the, ~/~DAM C. ELLIS ~ " Re~eu~ ~or Religious ~. . ~, :en~tire amount, of the fruits 'or. interest_ be c611e~:ted'. ~ Theplace fo~ th6 administration of:dowries is the mon~ ~ astery in the case. of nuns, t~eho~se ofhabitual residence ~ of the s~perior generaFor provincial in the case of congre: gi~ion~. While the obligationand responsibilityrestg on the~uperior, she need not necessarily administer the dowries ~personally, but she may delegate this duty to som~ 6ther ".prudent an'd experienced religious, such as~ the treasurer g~neral. In all cases a special account Should be-kept o~ the administration of the~dowri~s, distinct, and separate from that of the ~enedal funds of the community." This-is .required for various reasons, not~ th~ least of whic~ is the-report t~ be given at stated ti~es .to ~he local Ordinary.- Administration of dowries singlg or collectively. ~he-dow~ ies may be administered in either of two ways: tb~ first'is to keep each individual doy~y separate, and to inqest it by itself. In case a religious should leave,~the c~pital of her dowry will be retffrned to her in the.condition in wBich~ it is at that time." if it has-increased in value, ,the "gain is~ hers; 'if-it~has decreased, she ~uffers the loss. T~ second method i~ to pool all the. dowries into a7 common, fund, ~nd, then invest thatfund in various kinds of securities: Obviously it would be very'unwise to invest the ~e~tire fund in onl~ one class of securities, because of the- 'danger of grave loss ~n case that particular security should suddenly decrease in value. It is much more prudent to.dis-tribute the capikal in variofis safe, lawful, anff p'r0ductive' s~Curities. There may be. occasional losses, but these, will beieihtively small. If this second method ~f~administra2- ti6n is adopted, the institute assumes the obligation returfiing to a ~relig~us who leaves merely ~the actual,. amount of money .which she originally brought, as dowry; " regardle.ss of loss or gain. in value o.f th~ securities in which it w~ invested: o ~ ~ 236' ";J"u l-~, 1"" 9~4 ~-~ x " " THE ;DOWRY OF R~LIGIOUS WOMEN'" Acquisition of Do~¢~ bq]nst{t~te -~The dowry is irrevocably acqbired, by' ~he monastery or ~he Instlfu~e on ,the death of the religious, even ~hough she had ~ade profession of only tempora~ vows (canon 548).~ " ~e have" seen that dufin~ t~e hov~fiate the dow~y remains ~be p~o~e~ty.of t~e no~ice~ Once,the novice h~ taken'her fi~st vows, the. 0~nership of the d0~ry, passes into the possession of the monastery or institute, not abso-lutely, but c6nditionally. -The condition is that the reli-. gious remain in the institute. During .the lifetime of the religious the income of the dowry goes to the monastery or insti:t~te' ~or her support. After the death of the religious, even though she had made profession of tempdrary vows : Onl.y,~ the ownership of the dowry on th~ part of the insti-tute becomes absolute and the capital may be added.to its general funds. ~n.the case of a novice who is allowed to take ~ows 0n her deathbed before the completion of the novitiate, the dowry does not become the property of the institute after bet death, but must be turned over to her heirs atlaw, ~inte i~this case the dowry never belonged to the institute even conditionally. It is 0nly after the normal professiofi of ~-first vows at, the end of a valid novitiate that the o~nersh~p ~asses conditionally to the institute. Return of Dowr~ to.Tfiose Who Leaoe,~ ,:1~, ~rom wh~ev, r cause,: a pro~#ss~d rdi~ious wi~h eHher kolemn-or simpl~ vows I~aves ~hs Institute, her dbwr~ mus~ b~ returned " We have. seen that the ownership 0f the dowry passes to "the institute c0nditionally on the. day on which the-reli- ~ gious, takes her first tempoyary, vows, Th~ condition is that the reli:gious remain aTmember of the institute. If she l~aves. ~for any cause whatsoever, either voluntarily with a dispen-sation or by' reason of dismissal, her entire dowry re,st be 237 ADAM C. ELLIS ~ ~ ~ Reoieto, /~or Religious restored tO he~, but not the fruits or,income derived there-, . f~om up. to the time of her leaving. Thus ,the secondary purlSose of the dow.r~y ii fulfilled. The Church wish~s that a woman who has spent some years in religion and then returns to the world should have~ the nece.ssary means to ret-urn home safely.and to support herself properly until ~'she "can°re.adjust h~rself in the world and find some means of support. If the religious was received without a'dowry,, -- canon 643 requires that the institute give her a charitable subsidy if she cannot provide for herself out of her ~wia resources: On March 2, 1924, the Sacred Congregatioh of "Religious declared that in a case in ~hi~b the dowry itself is not sufficient for this_ purpose, the institute is bouiad to supply the balance of the amount needed for her safe return _ ho~e ~ind for her supp6rt as ex.plained above. -Occasionally, tl?ough-rarely, the Holy See grants an indult to a profess.ed religious woman to transfer to another instithte. Then canon 551, § 2 is to be fo~llowed: But if, by virtue of ~n ~aposfolic indulf, the professed reli~iofis joins another Institute, the intereston the dowry, during her~ new novitiate, without prejudice to the prescription of canon 570, § I; and, after the ne~;~ ~ profession, the dow.ry itself, must be given to the laffer institute; if the~ relicjious passes to another monastery of the same Order, the dowry is due "~ to it from the day the change.takes place. No further" comment is given on this canon since the case is rare, and should, it arise, a careful study of cano.ns 632-636 will have to be made .regarding .the tra'nsfer to another institute.," . Vigilance Of l~ocal Ordinary The local Ordinaries must diligently see that the dowries of the rell-glou. s are conserved; and they must exact an acco~,nt on the ~ubject, especi.~lly at the pastoral visitation (canon 550, § 2). For every monastery of nun's, even exempt: I. The s,~perior.ess~must fdrnish an account of h~r administration, to be exacted gratuitously once a 238 ' " d~uly, 1944 THE DOWRY OF.RELIGIOUS WOMEN year, or. even-oftenerif th~ constitutionsso prescribe it, to theqocal Ordi-nary, as'well as to the Regular.-Superior, if ~fhe mon~sfery be subject t6~ Regulars (canon 535, § I). ~ "In other institutes of women, fh'~ account of the adminisfration of the property.constituted by the dowries shall be furnished to the local Ordl-nary off the occasion of the Vlsltation, and- even offeher if the Or.d;nary - conside~s if necessa~/(~anon 535, § 2). From these canons it is clear that the .superior "of a mon- -astery ~f nuns must give an annual account of the adminis- °tration of tl~e dowries to the 16cal- Ordinary, , as well as to the regular,superior, if the .monastery be subject to regu-lars. ~The constitutions may prescribe a more frequent accohnt. In the case of congregations of Migious w~m~n, wh~ther dioc~esa~n or approvCd by the Holy See, the account regarding the administration of the'dowries must be giv~en at least every five years on the occasion of the canonical .yis-itation on the part of the l~cal Ordinary. He may demand a more frequent account ~if he deems it necessary. This righ.t of vigilance given to" the lbcal Ordinary authorizes him to see that all the prescriptions of th'¢ law~- are observed in regardt0 the cai~ful administration of ~the .dowries in safe, lawful, and productive ~ecurities; and it includes the r'ight ;o demand an accounting of these fundS, as .explained above. The right of vigilance, however. -should not.be confused with the right of, administration', which ~emains in-the hands Of the religious s~perior. r - 239 The Sacred l-lear!: Program Eugene P. Murphy, S.J. IT ALL began in Golden Pond, .Kentucky, six years ago. -~ .|~ Several families of poor tobacco planters were ~athere_d one Sunday afternoon around t, he auto radio of the local ,. school teacher. They were listening to one of the fi~st -broadcasts of the Sa6red Heart Program, coming to them, from WEW in St. Louis. Missouri. "Listening to ,the Voick of the Ap6stl_eship of Prayer," they enrolled as mem- ~'b~rs o]~ this world-wide organization and became the first of tens of thousands .of radio listeners to join "the St. Louis Center. This was the picturesque beginning of the nation- " : wide Sac~ed 'HeartProgram. Thfs is the only Catholic Da~ily broadcast on the air today and traces it ancestry to a religious program sent out each Sunda) from Station -WEW, beginning April 26, 1"921. In May 1941 this broadcast beg.an~,to ~extend-to all .parts of the."country. Within a year and a half it has added a hundred and thirty-stations tO its lists in the United States, Canada, and the Republic Of Panama.- Behind the'Pr6gram is an effective organiZation_wi£h a central, office in St. Louis and. regional offices in Boston, Los Angeles and Toronto. @he National Director of ~the broad~ aast is the Reverend ~ugene P. Murphy, S.J., who is assisted by, the Reverend George H. Mahowald, S:J.; and the Rev-. ereffd Hugh E. Harkins, S.J., as Associate Directors. The Regional Director fgr New England and A, tlantic Coast 'States is the Reverend Matthew Hale, S.J., with the R4v- ' erend Arthur D. Spearman, S.J., in charge of the West ¯ Coast Office in Los Angeles. The Canadian Director .is tlhe -Reverend E. G. Bartlett, S.J., whose offices are in Toronto. 240 ~,~.-°" . Each morning'in ~hi~ studios 6f WEW" is produced the ~,Dady Fifteen Minui~es. of Thought ~and. Praydf." A pri: rate leased telephone line brings th,e'Program to The "nisonic Recording Laboratories whe~ it is cut into wax,~ :Later these "cut;" are shipped to The Allied Recordings Iric., in Hollywood wher~ theya_re pressed into vinolyte. transcriptidns: ~ These transcriptions are then expressed to-various outlets .of the Program from Newfoundland to. ' AlaSka and. f~om cxnada to Panama. / The purpose ofthe Program is to'promote d'evotion-td- ~ " The.Sac-red Heart among persons of all ages and classes. . Miners, farmers, factory workers, college prgfes~ors, ,busi .nessmen, housewives,, and shut-ins, all derive spirit.uaL "strength from this period of prayer, hymns, anda six,min- ~ :ute conference. Radio station'managers in all parts, oLthe -~' 0 United. States and Canada oha.ye been most enthusiastic in , % their commendation of the broadcast. The value of this broadcast as a force in social structioh, can hardly be over-emphasized. People 6f all. classes who are spiritually. unde.rprivileged,, living, oo.n ~ranches and farms far fr6m church, or in the tenement~ of "~,bu_sy cities, are {grateful for a message of superhatUral, truth coming to them every day by means of radio. It°is a most° _, effective medium for reaching the vast multittides of our ~.'-.n0n:Catholic neighbors who are starving for the realities of~ Faith. Liiteners write in from every state in the' Unior~ in : the Sgme vein as this non-Catholic friend in Wiscoiasin! ;(I , am not of your Faith but cannot tell you,how much spir-it~ al,s.trength I derive from this daily broadcast. ~ May, God prosper your great work," From Nova Scotia comes the_ word,""The Program. has had a great effect on non- ' ~_Catholics herd. Man~ of them are my friends and they', ~'~ ~ha,ve told me how much they enjoy,the sermons." In prac-tically ev, ery mail our Ame~'ican liste'nBrs tell us of the" - 241 EUGENE P. MURP'~IY. " , ¯ " . Reui~o ior ,- e~thusiasm, 6f~ their non-Catholic frie£ds. "Per_hap.s som~,of ~ the.most interestif~g 1.etters A Sister. from Can~ida ¯ [NOTE: Nismber 5 above was actually in the letter. We didn't pu~ there~ED.]~* (Continued from precedirig page) guard against these by taking the/various precautions alread~ indi: ~ III. Local Ordinaries and major religious superiors are urged to take foregoing an_d any bther means they deem necessary to "prev.env abuses and to suppress such abuses, if perchance-they have alrdady Reverend Fathers: " i think that retreat masters tend to be. tob bashful about urging ¯ to high ~erfection. .,. ~- TM ¯ (~ ~As some very~pra~tical subjects for meditations and.'conference.s, I' suggest 'the following: (1) The necessity of truth and' honesty in lout deglings with children and.others, Sisters included. (2), .Avoid '~talki.ng about the character or fatilts of those in'our charge, employees. or children. (3) Secret ambition'for positio°ns of honor--the need b~"sinceri~y rather than policy. (4) The necessity of prayerful !iv.es at all times. (5) Unworldliness a greater esteem for'the things of God rather than for the w~rld. ~(6) Perfection of our ordinary a~fions. (7) Failing t~rough human respect. (8) More meditations on the Passion of our Lord and on our Blessed Mother. A Sister " -2 Reverend Fathers: Instead of the traditional, topics--"The Eternal Truths," Sin, "The~ Vows,'; "Confession,"."Spiritual Exercises," and" so forth .I should lik~ to have a little v~irieiy no~ and'then. F~r instance, the following outline of topi.cs for anS-day retre~it might prove .sug-ge'stive: - I. The Religious Vocation a Call to Sa,nctitg. (1) Sanctity v.~ersus me.d, iocrity. (2) The means to sanctity: vows, rules, imitation of .Christ. -- " II. Supernatural Lioin~. " .(1)-Faith--purit~r of int~ntio~i. (2) Grace--the Christ'-life. (3,) Divine 1dye. (4) The Mystical Bbdy. III. The Will of God. (1) Divine Providence." (2) Abandon- "ment. (3) Obedience. (4) Spiritual childhood--tr~st.-- . IV. The Mass. (1) Its value and importance for rdigious. (2) How to live the Mass. (~3) The spirit of sacrifice--vi(timhood. V. The'Paision of Christ. (1) "Self-crucifixion~mo'rtification and self-abnegation. (2) Patience and genero~sity. (3)TM Love of the Cross. VI. The Blessed Sacrament and the Sacred Heart. (1) Love and "reparatiOn. (2) The liturgy. (3) Zeal for souls. ~-~-VII. Pra~ler: (1) The divine indwelling. (2) Recollection~° interior living. (3) Progress in prayer and divine union, - VIII., Our Blessed~ Mother : (1) Mary's spiritual maternkty '"f(.2) Spiritual motherhood in the life of, religious. (3) Childlike ~OMMUNICATIO~s -" ~ -. ~ Review [o? Religious ._,devotion to Ma~yi "(4) Imitation of her virtues, especially hmnility,~ charityl un~elfishness, and generosity. " -- o A Sister Reverend Fathers: ¯ " When I give a retreat I want my re'treatants_to show that they ar~interes(ed in what I am saying when I give c6nsid~ration's an~b conferences. I ~¢ant them to be wide-awake. I want them to look a~ me a~ I speak to them. I want them to respond tolittle pleas~int_- ries that I~mayintroduce 'from time to time by smiling an'do, even bur~tin~ out into.reverent!y suppressed l;iiighter. Sometimes I get a group of Sisters who are evidently i~redeterthined not to reipond:dn - any wa~r to'~my talk. Th'ere they sit, eyes downcast, featur_es imrgo- ~bile, like so many stathes of saints. ',And.my pleasantries fall Not a facial muscle t.witch~s, not an eyelid is rai~ed. Are they raix.in ecstasy, I wonder, or absorbed in contemplation--or, horrors! are they v;'rapt in slumber,? Whatever it is, it is crushingly hard on n~e. No onelikes'to talk to people who pay nb attention to him and.do not'even look at.him. Retreatants! Be responsive: smil'e when .~0ux are supposed to smile:-laugh~when you are'expected to laugh; weel5" _when you feel like weep{ng! . Agaifi, I want my .retreatants to meditate and a~ply th, ings to -.tbemselves'dur~ing the ball'hour or mgre that I speak to them.After. my talk.all I ask of them is to make a threefold colloquy, each lasting a few minutes and not more than five: one with our Lady, one with oi~r Lbrd,-and one with the heavenly Father. Go to'Mary., let Mary-take'you by ~he.hand and lead you to J+sus, then with Jesus arM~ Mary go to the heavenly Father. And tell each all about my con- _~ sideration and about your affection ~ind resolutions. Then the. ~-i~eriod-of meditation, is oyer! But until~the next meditatioh I wan~ tffem to liv in the atmosphere, so to speak, oof the last meditation, and to scatter ejacu!atory prayers and aspirations up and down -the ~stMrs, along the ha.llways, and s6 forth. When I m_ake.a retreat I want my retreat master, for heaven;s '~ake, to speak loud enough and nbt to ospeak too rapidl.y; and if he put~a~little animation and°some gestures into his discourse i~ wiil be "all the, better.' It does not make a good impression upon me~eithe-r,~ " .by the way, if he comes into the sanctuary and. mt~rfibles some pre-paratory p~ay.er in a'half-hearted and.hasty way. "I expect a good, a~d dev6ut preparator)i'prayer, recited d.istinct!y and ~ith~unetion. July, 1944 ' o ~ - COMMUNICATIONS .o Ag~in,,I wahi my retreat master to give the last medita~ion,'~f-the da.y and big last talk of th~day before supper, so that after the evening recrehtion of those who are not making the retreat we can* have simpiy Benediction as'ihe close of,the day. I am tired by ~hat ' time and wish to retire as.soon as possible after evening prayers. I decidedly do not like another meditation after Benediction,, given by way of points. And most decidedly I d.o not like too have'the retreat master tell us to make our own meditation in the morning, that he will not appear_ for th~it. " I want him to appear and talk longer than ever in the morning. .In fact, .the longer the retreat master talks, the" better ~I. like"it. Never'do I meditate better than °when somOne is .talking on religious topics. Again, ~ want my retreat master to illustrate his considerations ivith many stories, personal experiences in. the realm of souls. A .serious word and then that driven home by a gripping and pertin.ent ~tale: then another serious word and another tale: then a little witti-~ cism to~ bre, ak the tension ~ih! that is, a'retreat master after t~he heart of me'! A Priest ,Revere'nd Fathers: ' How disappointing to be asked to "preach" a retreat! The com-munity is not expected to meditate. The order-of the day includes three conferences, after which all betake themselves to the ordinar'y, ~occupations of the day sewi.ng, letter-writing and so forth; few read sl~iritual books. One meditati0ia is made, for a half hou~ before M~ss, and the retreat master is expected-to make that with the com-re. unity.' No points are given the night before. All that might be done at this meditation, is either to present some truth slowly and simply, in the hope .there might be some heart reaction on the part of some of the members of the community, or make'some,colloquies but loud.o The sisters may possibly be entertained during this half hour. They have not made a meditation. Such retreats cannot bring God's blessing~ on the. community. A Priest ReVerend Fathers: By all means, let us have short,, unread, interesting conferences reiterating the fundamental truths; and do, please include the mys-ticism of the Church. (May I remind your correspondent that the canonization rosters of the Church .list more feminine~ than mascu: -27"3" COMMUNICATIONS line exponents of m~rsticism? ~I have yet to meet a sincere Sister who is "mystified.") But must the banes of thee religious life alw~ays disregarded? For instance, espionage, tale-bearing, prying curiosity coupled with. gossiping which makes community life'unbearable: envy, jealousy,~ambition fo~ power, with r~lUctance tc; give it up ands. return to the ranks: the responsib.ility to keep promises; fhe types bf secrets and the sacredness of confidential and professional informa-tion.~ Many Sisters admit that the only real and~lasting help they froth,the retreat is that received in-the confession~il. °Would it onotASe worthwhile ,to-omit a conference a d~ay in favor of this type of help, either in the confessionai or in individual conferences held in com-fortable sur~roundings? Priests make a practice, of meeting lay folks - in this manner: why should th~ey fear to meet religious? My las.~ suggestion is to have a "Que.stion" or "Suggestion" Box. Many objective difficulties could be cleared up here, thus saving con-fessional time. " A Sister Reverend Fathers: Things I have disliked in retreat masters and have heard~ others say they disliked are: lack if practicality: lack of original orfimagina-tire method of presenting the truths; lack of psychol0gical approach ~o pr6blems:-qdoking on illustrations merely as sources of entertain-merit: a negative attitude towards life; lack of sympathetic under~ stan~ding of retreatants' problems; failure to adapt the accidentals of retreat to spdcific hudiences. Things w~ have liked ar~: an instructive use of illustrations: a striking manner of expression: applicationd that fit the particular grohp making the retreat: good example from the retreat master. A Young Priest ~ UNIFORM VERSION OF MASS The Queen's Work has recently published a new edition of Communit~ "Mass.~ a" ~ gooklet planned for the Dialogue Mass. The text ,of the Ordinary and Canon of the~ Mass conforms to the-new Editors' Standard Text. a uniform version~bf thesd: , .prayers (with standardized pause-marks for Diai~gue Mass) that "is"being,adopted .o by, many publishers of Missals for'the laity. ~ 274 ~ ¯ ORIGEN, HIS LIFE AT ALEXANDRIA. By Ren6 C~diou. Translated from ~ ~he'French by John A. Southwell. Pp. xill St. Louls;~1944. $3.25. The works of (Jrig~n, that many-sided genius, were written for the learned. The same may be said of this masterly ~and"the books he wrote during the first half:century of his vigorous career. Readers in search of another facile bio, graphy of the type so popular, in out'day will discover little to hold their attention~ But"the 0 intellectually m, atu,re, wh9 possess .some knowledge of the history of thought and who desire t~o extend that experience, . will find the bbok of ehgrossing interest.- , , Origen, son of-the martyred St. Leonidas, never ~ealized the supreme ambition of his youth, to die for the faith.- But with a'll the ardor of his restless nature he devoted his life to the intensification of spiritual perfection among the educated Christians of his environ-ment. His early years at Alexandria, the most active intellectual center of his time, coincided with the last" determined efforts of pagan and heretical Gnosticism' to capture the minds of that metropolis. Origen -dreamt.of a Christian gnosiL or higher, esoteric learning, that ,would make the revelation of C_hrist prevail. As head of the famous Acfide-my of Alexandria, the first university of its day, he endeavored to impart an intellectual discipline which would give the educated Chris-tian a purer insight into the natureof God and be the basis of his spiritu'al progress. To.this end he devoted the decades of his brilliant teaching and his monumental labors" in the composing of,hi~ books~ Only late ih life did he come to esteem the value of the piety of th~ 10wly for the spread of God's kingdom. ¯ U, nequipped with a sound philosophy, not always in touch with the mindof_the ChurchFan'd driven forward by his impetuous" genius, he.developed his own method of Scriptural interpretation and built upon it a system of theology that ihspired his pupils but har-bored~ trends of unorthodoxy which eventually led to his condemna-tion by Ecclesiastical authority. ,Many of the aberrations of "Ori-genism" do not reflect his own views, but were tenets formulated by later thinkers of heretical mold who were not evefi his °disciples; hbs- tile to the "restraints imposed b~r Christian Reoieto [or Religious (radition, they, claimed "Or_igen~ ~ho Would have disavowed them- as the champion of their doctrinal extremities. 'Nevertheless ~Origen was unorthodox in more than-one'!1~oint, such a_s the resurrection of the body, the. genesi.s of sin, ahd salvation as the uitimate lot of all. Mhny of his conjectures, thghgh not strictly Heretical, ba;ce always been regarded~in the Church as rash. . The authoroof this book treats ill problem.s which occur in the career and teaching of Origen with great sympathy, but at the same time with 'evident impartiality and thorough Of the works, climaxing in Origen's masterpiece, the De principiis, is penetrating, though not infrequently obscure. On the whole, the clarity and-order which we have come to associate with French authbrship are wanting. o The t_2ranslation i% generall~ good. "Foo often, however, t.he° reader is left in doubt as to the antecedents of personal, proriouns. A few sentences are U-ngrammatical, owing to the absence of words, or the wrong form of words, or defective punctuation. The l~ook is furnished with, a sufficiently complete inde~.--C. VOLLERT, NATIONAL "PATRIOTISM IN PAPAL TEACHING. By fhe Reverend John J. Wrlghf. Pp. liil .q- 358. The Newman Bookshop, Westmins÷er,~M~., 1943. $3.S0. . Iri the intrbduction to this book the author states: "The almost .universal illiteracy, so to speak, exposed, wherever question arises con~- cerni.ng the directives and doctrine of/he Pope on national and inter-naHonal° loyalties amounts to a challenge to Catholic writers "to -~c~uaint themselves more fully °with the papal teachings on these questions," The book might be called ~ monumental attempt to~ furnish the material for dispelling such illi.teracy. Father Wright stiadied the pronouncements of four Popes-- 7Le6 XIII, Pius X. Benedict XV, and Pius XI to.draw from these pronounc,efiaents the papal directives (that is, pastoral guidance specific[problems of patriotism) and the doctrine underlyin~ this guidance (,that is, the papal teaching .on .the virtue~of patriotism itsdlf)~. The author presents his findings in'this large work, divided .into three progressive parts, dealing respectively with the nature of " patriotism, the principal obligations towar~ the fatherland, and-the'~ -need of goi.n~, beyond a merely national 0utlook to build a moral~ 276 o ~internatio-nal order. -The entire study °is directed to: mo~terncondi-tibns and modern problems."~The'- re.~der is impressed with ~the fact ~ tha~t in this complicated modern world,~as in the more simplified world of.former days, the Church still has the recipe for national° anal i~ternational lqa.rmony. ~- ~ _ The book contaihs an impressive list of documents constilted, a lengthy bibliography, and an alphabetical index." Students of national and international

The Mercury October, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Penn sylvania, Harvard, Yale. Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods of Degrees The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. THE JVATIOJS'Al, 0I{ffJ.!\'JZJiTMOJY Of M/*.//•V BROKliHS. Commonwealth Trust Building, Philadelphia, Pa HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Bteam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. ■Civery CUtac'keol. Joljn T. 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Name $ WEAVER ORGAN AND PIANO CO., MANUFACTURERS, f | YORK, PA , U S A. | Address \v '■I-' I I II 1II Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHINGS. Sole Agent for WALK -OVER SHOES ECKERT'S STORE. Prices Always Right TJie Lutheran PuWicdtioij Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Bupt, THE KA ERCURV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 CONTENTS. ARTICLE I.—TENNYSON" CENTENARY, AUG., 1809- 1909.—Tennyson and In Memoriam 2 REV. CHARLES WILLIAM HEATHCOTE, '05, A.M., B.D. GETTING EVEN 5 E. C. STOUFFER, '11. CULTURE S G. F. POFFENBERGER, '11. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. 9 PAUL S. MILLER, '10. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? 12 PAUL M. MARSHALL, '10. A COMPLETED PLAN 13 TAXIS, '09. THE WORLD IS OVER-ORGANIZED 16 ROT V. DERR, '10. WHAT IS SUCCESS? 21 E. W. HARNER, '12. OUR SYMBOL—OUR IDEAL 23 RALPH E. RUDISILL, '10. AN INDIAN SOLILOQUY 25 1911. EDITORIALS 28 BOOK REVIEWS 31 2 THE MEEOUEY ARTICLE I.—TENNYSON CENTENARY AUG. 1809-1909.- TENNYSON AND IN MEMORIAM. BY EEV. CHAELES WILLIAM HEATHCOTE, '05, A.M., B.D. |ANY problems have disturbed the human race from the very early ages. We have had men in the past history of the world, and in fact through all periods of later development and even now, asking such questions as. Does death end all ? Whence is the origin of evil ? Why do we have suffering ? Is the soul immortal ? Poets, philosophers, prophets, priests, aye in fact all humanity, have grappled and continue to grapple with these deep problems. Socrates, Plato and Aristotle were not the only ancient philoso-phers who sought to know the cause and effect of things. Thus the problem of life, death and immortality have puzzled sages. We have many poets seeking to bring to light various thoughts to explain these things. The Great Master has pointed out to us, and has revealed to us, that if we are true to God, fellowman and self, we shall inherit eternal life. He has revealed to us the con-ditions, how we may be saved, and thus receive immortality. However, with this revelation each generation is able to meet these various problems and with the spirit of truth to be able to understand them in part at least. Also where true understanding is impossible we have a faith in the Christ, which is firm and strong, for, though now we see through a glass darkly, then we shall see face to face, and we shall be known even as we are known. Thus the poets have struggled with these perplexing problems. They probably give us a better insight into the religious consci-ousness of each generation than do the theological writers. They seem to have a deeper prophetic insight into nature. Thus Mil-ton struggled with the same problems. Though his poetry is not popular, nevertheless it is classic. We find there is a deep in-sight into the problems that have confronted the human race. As Alfred Tennyson mourns the loss of his beloved friend and college mate, Arthur Henry Hallam, in the immortal poem, la Memoriam," so Milton has written "Lycidas," a poem, mourning the loss of Edward King of Christ's College. He had perished THE MBHCOKT. 3 in a shipwreck off the coast of Wales on the 10th of August, 1637. Of him Milton writes: "Weep no more woeful shepherds, weep no more, For Lycidas, your sorrow, is not dead, Sunk though it be beneath the watery flood: So sinks the day-star in the ocean bed, And yet anon repairs his drooping head. And tricks his beams, and with new spangled ore, Flames in the forehead of the morning sky." Again, Thomas Gray in his beautiful poem, "The Elegy Writ-ten in a Country Church Yard, points out the tribute to the hum-ble ones who are the strength and power of a nation and who de-part from their loved ones and the world in time seems to forget them. They are deserving of the highest praise and emulation. Thus he writes: "Let not ambition mock their useful toil, Their homely joys, and destiny obscure; Nor grandeur hear with a disdainful smile The short and simple annals of the poor. The boast of Heraldry, the pomp of Pow'r, And all that Beauty, all that wealth e'er gave, Await alike th' inevitable hour The paths of glory lead but to the grave. Nor yet ye proud, impute to these the fault, If memory o'er their tomb no trophiees raise, When through the long-drawn aisle and fetted vault The pealing anthem swells the note of praise. Emerson, our own beloved poet, came face to face with the great problem of death when his son, Waldo, died January, 1842. He wrote the beautiful poem, "Threnody," about the loss of his child. As we read this poem our hearts go out in sympathy to the poet, for we feel every word of the poem vibrating, as it were, with his sorrow. , GETTYSBURG COLLEGE f I Gettysburg, Pa. 1 | - LIBRARY - § 4 THE MEKCDBY. The first part of the poem is a true picture of the poet's grief. He writes: "And, looking over the hills, I mourn The darling who shall not return." In conclusion he writes: "Silent rushes the swift Lord Through ruined systems still restored, Broad sowing, bleak and void to bless, Plants with worlds the wilderness; Waters with tears of ancient sorrow Apples of Eden ripe to-morrow. House and tenant go to ground, Lost in God, in Godhead found." Of the poem Dr. Holmes said, "It has the dignity of Lycidas without its refrigerating classicism, and with all the tenderness of Cowper's lines on the receipt of his mother's picture. Thus when Tennyson wrote "In Memoriam," great grief filled hisieart for the loss of his dear friend and college chum, Arthur Henry Hallam. Tennyson was a man of strong character, pure and noble ideals. He is a philosopher, poet, sage and prophet. His poetry though deep and classic is also popular. He has a living mes-sage for each one. His poetry comes from a deep sympathetic heart and is therefore living and true. Alfred Tennyson, the English poet-laureate, was born at Som-ersby Eectory, Lincolnshire, Aug. 6, 1809. He graduated from Trinity College, Cambridge, the same institution from which Hallam was graduated. Tennyson won the chancellor's medal in 1829 for the poem "Timbuctoo." Tennyson began to write poetry at a very early age. In 1830 appeared a volume of well written verse. In 1842 he published another volume of poems, which showed deep thought and con-templation and which won for him a high place among the Eng-lish poets. In 1847 appeared the "Princess," and in 1850 the world was THE MERCURY. given the immortal elegy, "In Memoriam." In 1855 the poem "Maud," appeared in a volume together with the "Charge of the Light Brigade," and an ode on the death of the Duke of Welling-ton, part of which reads as follows: "Lo the leader in those glorious wars Now to glorious burial slowly borne, Follow'd by the brave of other lands, He, on whom from both her open hands Lavish honor show'd all her stars, And affluent Fortune emptied all her horn. Yea, let all good things await Him who cares not to be great, But as he saves or serves the State." During the remaining years of his life he published the "Idylls of the King," "Enoch Arden," "The Northern Farmers," "Ti-resias," "Demeter" and other poems, "Akbor's Dream," "The Death of Oenone," "Queen Mary," "Harold," "Becket," "The Cup," "The Promise of May," and "The Foresters." He was raised to the peerage in 1874 on account of his ability and also as a tribute to his work. He died Oct. 6, 1892, aged 83 years, at his home Aldworth Surrey. GETTING EVEN. E. C. STOUFFEE, '11. | HEN Eoger Craig received an appointment on the re-porters' staff of the "New York Journal," all his friends and neighbors predicted a bright future for him, and at the beginning of his career it seemed as though their predictions would come true. His willingness to work, keen per-ception and native courteousness made him a favorite with every-one, and at the same time an invaluable member of the staff. The hardest work was assigned to him but he invariably accom-plished it successfully. AVhen he was sent to interview a man he 6 THE MERCURY. usually had a story for his paper. As a result one promotion fol-lowed another in such rapid succession that, any other young man they would have caused to swell up with pride, but Craig only determined to work harder and rise still higher. He had now been in the employ of the great newspaper four years and during that time had risen to the front rank as a re-porter. Occasionally during those four years a letter went from him to the old editor of the only weekly newspaper which his native New England town. boasted. These the old man pub-lished gladly and the townspeople read them eagerly. At the village store when Roger's name was mentioned and his success discussed, old men between streams of tobacco juice, used to say, "I told you that he'd git along." While Craig was getting along in this happy wajr, the morning came when the entire world was shocked by the news that our President, Win. McKinle}1, had been, perhaps, fatally wounded hy an anarchist while shaking hands with him at the Pan-Ameri-can exposition at Buffalo. Eoger heard the news and then thought a moment. A letter wouldn't reach his home town for two days and that would be too late for that week's issue of the paper. Thinking to do a kindness to the old man he sent a tele-graph dispatch to him telling him of the cowardly attempt on the President's life. The old editor was astounded. In all his life as an editor he had never received a telegram. Carefully adjusting his spectacles he read it again and again. This surely must be a mistake. It cannot be possible. Surely no one would try to take President McKinley's life. Wo one could do that. This must, therefore, be a mere joke of young Craig's. And it was plainly his duty to advise the young man against such foolishness. Accordingly two letters left his office that day. One was addressed to Craig at his rooms in New York. It contained a warning against the danger, and a little fatherly advice concerning practical jokes. "A mat-ter of the importance of his recent telegram was entirely too serious for a joke," etc. The other letter went to the managing editor of the "New York Journal" and said that a watch ought to be kept on young Craig, for he must be somewhat beside himself. Then followed a detailed account of the telegram. In the Mid-dleberg "Chronicle" there appeared a long article saying that THE MERCURY. young Craig must have suddenly lost his reason, for this week he became seized with the notion tht President McKinley was assas-sinated, and telegraphed the same to us. Of course we are very sorry for the man and sympathize deeply with him in his afflic-tion, etc. The next morning when the postman brought in the old man's mail he saw the rival newspaper of the neighboring town had its entire front page taken up by an account of the attempt on Mc- Kinley's life. The old man was dumfounded. He might doubt Craig's telegram, but he never could doubt that newspaper. He saw where his rival had beaten, whereas if he had not been so foolish the advantage might have been his. That afternoon he was kept busy cancelling subscriptions to his paper. That night a weary heavy hearted old man wrote a long letter to the young reporter. He offered profuse apologies for the treatment which had been given him and ended by saying that he never would doubt his word again no matter what news item he might send him, he would publish without for a moment questioning as to its truth. Meanwhile the two letters reached their destinations. Eogers received his with a feeling of amusement. His mental comment was merely, "Blamed old fool. He's crazier than I am." But when the managing editor read his a frown crossed his forehead. He pondered a moment and then summoned young Craig. When the young man appeared a stern-faced manager faced him. The manager motioned him to a chair and then said: "I am sorry that I must inform you that your services are no longer required by us. I have here a letter from the editor of your home paper in which he informs me that you have been sending news matters from our office. We pay enormous sums yearly to maintain private wires, so of course we cannot allow our employees to send away what we pay so dearly for." The young man's head swam. Before all looked bright to him. In a moment all was changed. A feeling of intense anger towards the old man, whose ignorance had caused his misfortune, took possession of him and a desire to get even filled his mind. He went to the nearest telegraph sta-tion and sent the following telegram to the old editor: "At last the long-standing dispute between Emperor William and Edward VII concerning the Imperial Crown has been settled. The two 8 THE MERCURY. rulers decided to fight a duel and thus decide. The weapons were automobiles run toward each other at full speed. Santos Dumont in his airship carried Edward VII, the one who was found to be the nearer alive, to Eome, where he was crowned amid loud acclamations from the people." The next morning the little weekly came out with a full page account of the affair and two days later the sheriff closed the little office forever. And so far as young Craig was concerned, the last that was heard of him he was shucking oysters in a wholesale oyster house down along the Chesapeake Bay. *£• *&• CULTURE. G. F. POFFENBERGER, '11. |UCCESS to-day demands both natural ability and cul-ture. In the past, men have risen to the summit of human achievement through their natural ability alone. But the strenuous, vigorous and active life of the pres-ent requires every contestant in the race to be fully trained.Ig-norance in responsible positions is a thing of the past. Nature often endows a man with one talent which if developed, produces a man of genius, if neglected, degenerates him into an abnormal being. Upon one man may be bestowed strong intel-lectual abilities at the expense of his physical nature; to another may be given the vigor with small attention to intelligence; many in the present age are possessed of both qualities. To equalize the gifts of nature culture should be given the office of mediator and instructor. Culture to-day is within the grasp of everyone, whether he be of high or low birth. To all the schools of the country are open; to all the colleges and universities of the land offer their oppor-tunities. Nor is self-culture less practical; for its end is the same though its means are more severe and trying. The reading of choice literature and the associations with great works of art produce an effect upon the character to be marked as the test of the fully trained mind. Critical power in litera- THE MERCUEY. » ture is a degree of cultivation rarely attained, but when attained, it places its possessor in a position almost superhuman. The perception of beauty is another test of culture. Only a small part of this earth is given over to one's needs; the whole universe however, is within the hand of the fortunate one who perceives beauty in nature. Beauty is an all-pervading presence. It unfolds itself in the myriad blossoms of the springtime; it is beneath the dark shade of the summer trees; it haunts even the depths of the earth and sea. The uncultured man looks upon all these with a hardened heart. To the man of culture it is a reve-lation of the proper course of human action not only here, but even through eternity. The greatest attribute of culture is its power not only to in-duce impressions but to produce expressions. The cultured man is an artist. Expression may be made to the world through the medium of the brush, the pen, or a higher medium still, the hu-man voice. Speech is one of our greatest distinctions from the brute, and its highest cultivation marks the highest type of man. Our power over others depends less upon the amount of thought within us, than our power to bring it out. The ages of the world have been marked by the gradually widening breach between man and beast, the physical and the spiritual. The past is behind us, we must keep up with the pres-ent only. Future years will produce still greater changes, and through the influence of culture, mental and spiritual man will attain that perception which his Creator intended for him. NOBLE CHARACTER OUR NATIONAL SAFEGUARD. PAUL S. MILLER, '10. |HEN we speak of character and its influence it is neces-sary first that we know what is meant by character. By character is meant the composite of definite moral and personal traits which serves to distinguish an indi-vidual and to mark the type to which he belongs. Therefore, 10 THE MEKCUEY. noble character is that which, in the highest sense constitutes the man. It is very evident then, that the men who fill our executive chairs must possess noble characters in order that they may be true to themselves, true to the instincts which, with our race seem to go hand in hand with freedom,—love of order and respect for law. A man to possess a noble character need not be a great man as the world classes great men, but the man who has a true, noble character, who uses his gifts rightly and does his duty in whatever station of life he is situated. One of the most important factors to be considered in the de-velopment and acquisition of a noble character, by which the moral nature must be subjected and brought under control, is the will, by which the mental faculties are directed and energized. It is through a strong will that bad habits are overcome and habits of truthfulness, honesty and obedience are established in their stead. It is through a well controlled will that self-respect, self-control and strength of character is obtained. One of the greatest forces in the world is man; and one of the most determinate and irresistible forces in man is his will. When the will collects its forces and makes a final resolution to accomplish some act it is then that man has the power on the one hand to poison the very springs of national life or on the other to become in reality the agent of God. This nation of ours stands as it is to-day because of such reso-lutions as the latter being carried out by men of strong wills and noble characters. With such powerful forces as Washington and Lincoln to guide and urge us on, it is not only right, but it is the duty of every one of us to attain the highest possible standard of noble character. It is from the young men of to-day, those who are now in the course of their education, that our future governors, senators, statesmen and presidents must be chosen. We may assume, then, that if the seed of a noble character is sown in youth we may ex-pect the rising generation to enter this world prepared to fight the battles of life, and our higher offices filled by men who will strive for the betterment of themselves and their posterity and men who may be entrusted with the government of this grand and glorious nation. TUB MEKCURY. IT If the Englishman is proud of his country, scattered as it w all over the world, so that, as he boasts, "the beat of the morning, drum encircles the earth," if the Swiss peasant loves his moun-tain heights, if the Scotchman delights in his desolate moor, and the Irishman thinks his little island of poverty the dearest spot on earth; if even the despised Chinaman dreads to die outside of his native land, what should be the devotion of Americans to this the grandest land the sun has ever shown upon, a land where hu-man happiness is so widely disseminated, where human govern-ment is so little abused, so free from oppression, so invisible, in-tangible and yet so strong. The world is asking the young American to-day what may we' expect of you when you are called upon to take the place of re-sponsibility made vacant by the deaths of those who now occupy them. Are we going to disappoint the world and make a failure of our lives? Or will we meet the demand of the times and profit by the failures and successes of our predecessors. A nation must also possess a character if it would endure; and this is obtained only through the character of the individual. When national character ceases to be upheld, a nation may be regarded as next to lost. When such a state is reached that honor and obedience are seemingly lost, the only remedy is the restoration of individual character, and if this is irrecoverably lost, all is lost. Then let us, as a rising generation, be marked with that great feature of noble character, that moral worth and intelligence that we may have the power to erect a bulwark which shall prove im-pregnable in that hour of trial, when fleets and fortifications shall be vain. If, therefore, it is in our power to preserve this precious heri-tage, let us cling to it with a patriot's love, with a scholar's en-thusiasm, and with a Christian's hope and may this grand nation which is still part of the great universe be as an ornament of a' free people and continue to be free and which God may preserve-till time shall be no more. iETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY 12 THE MEHCURY. IS THE GRANTING OF ATHLETIC SCHOLARSHIPS GOOD POLICY? PAUL M. MARSHALL, '10. HE problem of the athletic scholarship confronts every college or university of prominence to-day; in most cases it is not a question of dollars and cents but a ques-tion of principle and the future welfare of the college. Whether the moral and mental side of an institution is benefitted by the presence of men that an athletic scholarship has brought to its campus is probably debated in the faculty meetings of every school. The true and original purpose of such a scholarship was to help those students athletically inclined who were financially un-able to get through college; it was intended not for the lazy, happy-go-lucky athlete that is never a credit to any college but for the earnest student whose only hope of education lies in his athletics. Such men, working hard for an education, would probably be compelled to resort to summer ball or professional sport of some kind to carry on their college work and then if they attempted to engage in school athletics there would be the cry of "professional-ism" and "impure sports." This is the man to whom an athletic scholarship is a salvation, an inspiration that will goad him on in every line of work; the duty to his college comes first, and in after life any alumnus can point to him -with pride as a fellow-graduate. He is a credit to the institution he represents. But in these attempts to aid the worthy, the bounds have been over-stepped and the college has forgotten the kind of men the athletic scholarship was designed for; an insight into the man's character is overlooked, not a thought is given to his personality;: there is but one thought and that is the athletic ability of the applicant. Credentials of good character and moral worth are not asked for; all that is needed is a recommendation from some former team-mate or coach to insure the receipt of such a scholar-ship. This man, in his few years at college, whilst he may have been instrumental in a few victories, will probably have had a demoral- THE MEECUBY. 13 izing effect on the student body; the tendency to loaf is prevalent., for he is not interested in college work and the result is that in most cases he is classed as a special student. These specials are a drag to the institution and are seldom a credit to their Alma Mater. The man who does not have graduation in view will never take the interest in his work that should be characteristic of every college man. A college is known by its alumni. Are the men who were in college the beneficiaries of athletic scholarships, fit persons to in-fluence increased attendance and bring credit upon the college? The fact that athletic prominence brings success to an institution is undisputed, but the fact carries with it the provision that only men strong in every line of work shall be allowed to represent the college. On the whole the athletic scholarship discourages study and aptitude in any phase of work other than the athletic; is is mis-used and has become rather an easy way of spending four years than an encouragement to deserving students. To the poorly en-dowed small college that must strive in every way to exist where a few such loafers may have an infinite influence on the student body, the athletic scholarship is the cause of a lowering of every standard of the school's worth. In the university the plan may not reflect on the general student life, but no matter where or what may be the school concerned, the granting of athletic scholarships is indiscreet and not in harmony with the best poli-cies of the institution. A COMPLETED PLAN. TAXIS, '09. HE directors of The Slicem Packing Co. Limited had gathered together and had been discussing the rumors relative to the investigation of their business by the government deputies. The board room was filled with. the smoke from their cigars, and a hush pervaded the chamber. Each man was thinking deeply of the approaching storm. "WelL 14 THE MERCURY. fellows, this city is too hot for me, and I am going to take a trip abroad for my health," finally declared the youngest, and most promising director. "But, Des, that'll never do. You see that will put us in a poor light and we can't afford it," apologetically said one of the others. "Oh shucks Gordon! Poor light or not, I am going abroad. Now gentlemen, you have heard my de-cision. Do as you think best; I shall do as I have just said." So saying H. G. Desmond Vanderpew abruptly left the heated room and directed his steps to his palatial home in Madison Square. Here he made all preparations for his intended trip. Soon after Vanderpew's arrival a cab was seen to stop at his door. Vanderpew descended the wide, white, highly polished marble steps, entered the waiting vehicle and gave a last glance at his father's beautiful mansion, surrounded with artistically arranged flower beds. The carriage, after a half hour's time, finally stop-ped in front of the Past Line Steamship Co. Vanderpew step-ped out, paid the cabby and, handing his suit case to the porter, crossed the gang plank. Soon he felt the movement of the great ship and he began to breathe easier. During the entire trip he remained in his state-room, partly on account of illness, but more especially that he might not encounter any of the government officers who might have decided that they likewise needed recuperation. Vander-pew consulted maps and catalogues to occupy his time. He de-liberated as to the best course to pursue. At last he decided to go to a little town in Germany by the name of Stoburg. "Here," he reasoned with himself, "I can be incognitio, free from molesta-tion, and it will be the last place that those sleuths will stick their noses." Accordingly when the ship was docked at Queenstown, he sought the next departing vessel for the continent, where he boarded a train for Leipsic. When he ultimately reached the station, night had already settled over the quiet town and many of the inhabitants had already obtained a few hours' sleep. Hav-ing refused the assistance of a cabman, Vanderpew trudged along over a well paved street in search of a hotel. Finally, after a painfully long walk he located one and going to the assigned apartment retired, weary, yet with a mind free from fear of the tieputies. THE MEKCUBr. 15 When he awoke the next morning, the sun was high in the heavens. After his necessary toilet had been performed ,he de-scended to the large room, which was used as a bar room, dining room and general parlor. Here he met the fat, cheerful, rosy-cheeked proprietor, who inquired about his welfare. "Oh, I feel fine, and I shall take advantage of this fine weather, and go walk-ing." Vanderpew strolled slowly down the street, idly looking into the shops. At last he found himself at the end of the paved street and at the beginning of a road. "I guess I'll keep right on," he murmured. So saying he stooped, picked up a stone, ex-amined it curiously, then resumed his walk. Soon he was in the midst of one of those renowned forests of Germany. The trees stood in parallel rows. The underbrush so common to American forests had been cleared away and at intervals were benches for • the comfort of the passerby. At the beginning of the forest the State Forester was directing his busy assistants to mark this or that tree which he deemed ready for the ax. After watching the operation so new to him, Vandepew resumed his walk. Gradu-ally the place became forsaken. The sun heated the aisles be-tween the tall cedar trees, while the stirring breeze prevented the heat from becoming too intense. The trees shaded the edges of the paths and the birds filled the air with their songs. In a meditative mood Vandepew strolled on and on. Suddenly he espied a girl sitting on a bench directly to his right. Her tall figure, with its broad shoulders, plump arms and gibson waist betrayed an American lineage, as also did her almond eyes and high pompadour. "Gee! what a beaut!" he muttered, "wonder if there's any wrong in a casual acquaintance. I guess she's Dutch, but I'll be darned if she doesn't look like the best Ameri-can beauty I've ever seen. Well, here goes." In the meanwhile he had approached her. He stopped, summoned courage, and then blurted out, "Sprechen sie Deuteh?" The girl raised her eyes from her book in surprise and asked, "Pardon me, but did you speak to me ?" "Er-er ye-e-s, that is to sayy—yes!" "Are you acquainted here?" he continued meekly. "Just a little," she answered, "you see I am staying at the Hotel and am out for pastime." "How miraculous! I should say how delightful! I am also a guest at the same place. How would you like to 16 THE MERCURY. have a companion in the indulgence?" "Well, I suppose that since we are both Americans, it will not matter if we don't have a formal introduction, just this once. Do you think it will ?Oh, no," he quickly answered, sliding his arm around her slender waist, "of course not." We are co-admirers of nature." "Oh well," he continued, "I shall introduce myself and you can tell me who you are and we will be over Mrs. Grundy's objections. My name is Henry Griswald Desmond Vanclerpew of New York City, twenty-five years of age, secretary of The Slicem Packing Co., millionaire, a free and accepted Mason of the thirty-second degree, Knight Templar, a lover of sports and an admirer of Kipling, et cetera, and you? "Well, Desmond, it is strange you do not remember your old sweetheart, Inda Audrey Meredith, the possessor of nineteen American summers and two German winters, the maker of your twenty odd cushions, also your old yacht mate." "Audrey! How changed! Let's do now what we had plan-ned before your trip abroad. Will you dear?" Their lips met in common consent and silence prevailed. THE WORLD IS OVER-ORGANIZED. ROT V. DERR, '10. I HE inherent meaning of the word "organization," is al-most as old as Time itself. The principles of organiza-tion form the basis of society and government. When-ever a number of people desire to establish a principle, foster an idea or promote an interest, they must first organize. Thus a system of work is laid; disorder and inequality are pre-vented; concentration of effort, and harmony prevail. But the question that concerns us for the present is, whether or not the tendency is toward too much organization. Never in the history of the world has there been so much or-ganization. This is true in Church, in State, in Industry, but especially in social and fraternal life. To be convinced of the growing tendency toward organization, we need only to look at THE MEHODIty. 17 the Church. The average modern city organization counts its organizations by the dozen. There are societies for the old, the middle-aged, the 3'oung; for the men and for the women, old and young. There are missionary organizations, temperance, social, charitable and sometimes individual organizations. That the aims and purpose of all these organizations are praiseworthy and right, is not denied. But the question is whether there is too much organization for the moral and spiritual force necessary to keep it in smooth running order. Is the machinery becoming too huge and unwieldly ? Are we going too far ? It is evident that to carry out successfully these different or-ganizations, their plans and methods of work, each one must be regulated by its system of officers, meetings and routine of work. The regime of just one organization to be executed with any de-gree of success demands a considerable outlay of time, money and energy. How can so many survive? Some must suffer. This accounts for the failure of so many organizations. Not because the aim of the society may not be worthy nor its plans commen-dable, but the expenditure of time and talent necessary to insure its success, is too much, considering the other important and more necessary organizations to which one may belong. One cause of over-organization is the attempt to execute a prin-ciple or policy that is already being enforced, only in a more general way. To be more clear, the tendency is to counteract every particular evil, or to promote every particular virtue by a corresponding organization with its whole system of work. To attack the vice, profanity, the Anti-profanity League is organized. The smoking of cigarettes is assailed by the Anti-cigarette Asso-ciation. Organizations of this nature exist without number. Certainly some of them are absolutely necessary and constitute the best way to fight a foe or promulgate a principle. They are sometimes more effective than an organization having a broad, genial scope. An example of this type would be the Anti-Saloon League, now working wonders by its sane principles and com-mon sense methods. The scope and mission of these organiza-tions vary. Let us ask the question. Is an organization justi-fiable whose purpose and aims are already covered by another greater, more inclusive and comprehensive organization? For example, does the desecration of the American Sabbath demand is THE MEKCUBT. an organization whoso purposes shall be to mitigate its abuse or to give the laborer his rest, and so on, when the State or the Church should properly regulate these matters. This is not per-haps a good concrete example, but it will suffice to illustrate the point in question. It must not be understood that organization is not essential to moral and social reform. The Society for the Prevention of Cruelty to Animals has its place; the Civic Asso-ciation for Public Improvement is certainly a good thing; Purity organizations, Peace organizations and Charity organizations— all may be productive of immense good. But it is the sub-di-visions of these ideas and principles into so many corresponding small organizations that are hurtful. The trouble is not in or-ganization but in excessive organization. Another field in which too many organizations are undouhtedly "responsible for the destruction of the real usefulness of their gen-eral principles, is that of the fraternal secret orders. These, too, like the church and reform organizations have multiplied with great rapidity in recent years. The principles of these various orders are mostly of a patriotic, fraternal, or charitable nature; their emblems are such words as these: Virtue, Liberty, Pa-triotism, Mercy, Charity or Fraternity. One especial feature of the majority of such orders, is the sickness and death benefits. This feature really forms the basis for the large membership. With some exceptions of course, there can hardly be any seri-ous charge brought against the principles of these secret orders. Here, too, the harmful results ensue from the fact that there are too many being organized. They can not compete with the in-surance companies and the already existing secret orders of an established reputation. Frequently men unite with as many as six or more of these orders. These societies like all other orga-nizations must have their regular meetings, whether weekly or monthly, to maintain interest. Evidently faithfulness in dis-charging duties and pledges necessitates neglect of other import-ant business or home relations. As a result of this complexity many a one drops out. Consequently for lack of membership and financial strength, many organizations of this type "go un-der," in common parlance. Hence there is almost absolute loss of the money paid in. This condition needs no further comment. The multiplication of secret fraternal orders without a very ., THE MERCURY. 19 strong, practical, financial basis, is bound to demonstrate the evil effects of over-organization. Tliere is an economic aspect to this problem of organization. And the disastrous effects of over-organization frequently find their causes in economic conditions. The financial side is espe-cially referred to. The carrying out of the principles of an or-ganization incurs more or less expense, depending upon its na-ture. If it is an association for moral, social or civic reform, or if a fraternal order, it must have its official newspaper organ, its corps of workers and representatives in the field. The exten-siveness of the various systems and processes of work vary. In any case the financial funds must be raised to insure the welfare and safety of the organization. Very frequently many must suffer and finally fail through lack of monetary resources. The newspapers representing church denominational interests and moral reform are constantly making strenuous appeals for in-creased subscription lists in order to maintain their existence. The demands upon the average man's poeketbook made by the innumerable organizations are great. Only the most practical, beneficial and important organizations can survive. The others eke out a miserable existence and become a parasite on society. It is pitiable to see an organization launch out with seemingly bright prospects and worthy ideals, soon to be overwhelmned by the more solid, sturdy ones already in existence. Yet this oc-curs somewhere nearly every day. Another feature of nearly all organizations is to hold conven-tions, assemblies and so forth. These may occur annually, bien-nially or in a few cases less often. It may on the surface seem of little value to refer to this fact. But the increase of all sorts of organizations has occasioned so many such gatherings that the. people at large are coming to view them with dissatisfaetiou'- Pree entertainment at even church assemblies is no longer pos-sible at many places. The demands upon good nature and hos-pitality become too excessive. This is but one phase of the man • agement of the convention prohlem. Too much needless organi-zation with its array of conventions and external manifestations, will soon find a complaining public. As stated at the outset the whole world is full of organiza-tions. It is impossible to enter detailedly into all the different I GETTYSBURG COLLEGE 1 f Gettysburg, Pa. LIBRARY 20 THE MEECUBY. fields and discuss this problem of over-organization. Thus fir I have pointed out the tendencies along certain lines and shown the evils thereof. Perhaps in other lines of activity the danger of over-organization is not yet to be feared. The organization in political life certainly cannot be ques-tioned. The safety and welfare of a nation depends largely upon the interest of the people in the government. The sub-divisions of our own country into parts ranging from the grand federal to the county, district or municipal, form the basis for the people's share in government. Let us observe conditions among the industries and professions. Every branch of industry is thoroughly organized, and has its official organs, its conventions, its officers, routine of work, and so forth—all to advance their representative interests. These include all trades and business professions, which are numbered by the hundreds. It would be useless to enumerate them. It is only by the above methods that they can further their interests. The conditions and needs of the age demand such organizations. Take for example, the great agricultural industry: possibly no industry has ever made such strides. The methods of farming are assuming a scientific coloring, through Experimental Sta-tions, State Agricultural Schools, Farmers' Institutes and other organizations. As yet organization does not seem to be produc-ing harmful results along this line of industry. And perhaps the same thing could be said of the other indus+ries and occupa-tions. In like manner the educational and professional fields are im-proving their methods of work. Jfot thus to organize and mutur ally assist each other by new plans and good ideas, would be a cause of selfishness. Hence it is not difficult to undertsand why every week has its record of assemblies of educators, medical men, and the other professions. The tendency along the educational line may perhaps need restraint, lest too many chatauquas over-flow us with methods of work and instruction, and confuse our better judgment. A similar tendency within the past few years is the idea .of reunions. Every day in the summer season is scheduled for some sort of a reunion, varying in extent from a church denominational affair to a Sunday School picnic. Again, THE MERCURT 21 we repeat, the motive and aim are right. But are we carrying the idea too far? To summarize briefly the content of our discussion, we first note that the opposition is not against organization in itself. Over-organization tends to despise rather than marshal concen-tration of effort; it is impossible to devote the required amount of time and money to many organizations, though all may be more or less worthy. Too often over-organization becomes a matter of formal externality and lacks moral or spiritual earnestness. We need but cite the methods of modern evangelism to impress this fact. In conclusion it can be said that the formation of an or-ganization whose purpose shall be to prevent the formation of useless organizations, would be hailed as a great blessing to man-kind. WHAT IS SUCCESS. E. W. HARNER, '12. UCCESS, as generally defined, means the attainment of a proposed object. In this sense the man who makes it the object of his life to win a great fortune and does so, is successful, in that, he accomplishes what he has aimed for. This too, is the worldly conception of the subject. Hence, the man who starts in business, whatever his circumstances may be when he begins, and who, amasses a great fortune, is said to be successful. The politician who reaches out into-the political world and grasps the full glory of a politician, is said to be a successful man, in that he attains that which he has had in view. The young lawyer, who is admitted to the bar and performs his duties with great skill is looked upon by the world as being successful. But what is a successful life? It is not the amassing of wealth only, nor the attainment of high position, nor yet the win-ning of fame in one form or another. Life is made up of many-interests and the reaching of no one particular goal will neces-sarilv mean success. 22 THE MERCURY. "Wealth is not always a synonym of success." Many men whom the world delights to honor, attained their lofty heights of grandeur without ever acquiring anything of wealth. The truly successful are those who have achieved the greatest good in their respective callings, whether that success has brought them riches or not. Honor and fame are not requisites to success. Many men have reached positions of wealth, of high honor and fame, and yet their lives in the true sense have been failures. "Honor and Fame, from no conditions rise, Act well your part, there, all the honor lies." What, then, is true success ? No better answer could be given than that success is the faithful performance of all the duties of life that devolve upon us. God brings every human being into the world for a purpose, and he who comes the nearest to the ful-filment of that purpose is successful, whether he dies rich or poor, occupies a high or humble position, whether his name be known or unknown to the world. The successful are those who can surmount all difficulties, who can govern their own lives and Avho can say to the devil when tempted, "Get thee behind me Sa-tan." Men of great physical strength or those who are great in battle are not always successful, but those who are the architects of their own fortunes, and whose lives are full of kind deeds and noble acts. "It calls for something more than brawn, or muscle to overcome, An enemy that marches not with banner, plume or drum, A foe forever lurking nigh in silent, stealthy tread, Forever near thy board by day, at night thy bed. All honor, then, to that brave heart, though poor or rich he be, Who struggles with his baser part who conquers and is free. He may not wear a hero's crown nor fill a hero's grave, But truth will place his name among the bravest of the brave." THE MERCURY. 23 OUR SYMBOL—OUR IDEAL. RALPH E. RUDISILL, 'lO.* N all ages the achievements of man and his aspirations have been represented in symbols. Eaces have disap-peared and no record remains of their rise or fall, but by their symbols we know their history. The mono-liths of the Assyrians and the pyramids of the Egyptians tell their stories of forgotten civilization. They teach us sad lessons of the vanity of ambition; cruelty of arbitrary power, and the miseries of mankind. The Olympian Jupiter enthroned in the Parthenon expressed in ivory and gold the awful majesty of the Greek idea of the King of the Gods; the bronze statue of Minerva on the Acropolis was a magnificent symbol of the protection of the patron Goddess of Athens to the mariners who steer their ships by her helmet and spear. But these are all dwarfs in com-parison to our symbol. Greater than the monument in St. Paul's Cathedral commemorating the victories of Wellington upon land; greater than the monuments upon this very battlefield where lay buried the shackles of nearly four millions of men. Greater than these is our symbol—the fruit of political equality, of intelligence and virtue, of private sovereignty and public duty: it is the free, true, harmonious man of America. America. Ah! what a name! To-day we stand a nation that has uprooted slavery; a nation that has crushed anarchy; a nation that has overcome bankruptcy. How we rejoice in our principles of government! How they represent to the world the best results of liberty. De-mocracy is our nation's symbol. Manhood is the symbol of our people. Manhood is the Gibraltar of our Eepublic. Manhood, that which no ancient nation has ever fostered. Walk thoughtfully, kind friends, among the nations of to-day. You are tramping upon the fallen graves of centuries. Why have they gone? They died, not of old age but from the results of injustice and wrong. They died for want of manhood. Na-tional power is nothing. Universities are nothing. Colleges are nothing without manhood. Can America be added to this long list of republics. Can she thus betray herself ? Assuredly not. 'Winner of Junior Oratorical contest. 24 THE MEKCUBY. Search the creation round and where can you find a country that represents so sublime a view as America in equality. What noble institutions! What a comprehensive policy! What a wise equalization of every political advantage! ISTo fairer prospect of success could be presented. This is a land where competition is free. This is a republic which Mammon shall not rule. This is a nation where anarchy shall not sway. Equal rights and common opportunities have been the spurs of ambition and the motors of success. The American asks for a fair field and he becomes a Eoosevelt or a Lincoln. "Our only path is duty, our lamp is truth, our goal is victory." Who, then, are the truest Americans of our country to-day? Not the man who allows the glitter of gold to blind him; not the man who stands back and sees the liberty and happiness of thou-sands of women and children sacrificed upon the altars of Mam-mon, not he who corrupts the legislature. But he who has chosen a high ideal. Our country's appeal to-day goes forth to the humblest citizen. She has thrust upon everyone the most sacred privilege that she can give to man,—the privilege of sharing in the government and guarding her welfare. She asks of him in return to live a heroic life. No victory can be lasting, no reform can be permanent, unless the citizen back of it is just and virtu-ous. For the noblest ideal we look to Him above. He it was who taught this principle of equality. Was it not He who taught that man is worth more than money. Was it not this ideal that builded the foundations of free government as broad and as deep as this continent. Was it not this that stayed the tide on this heroic field. Such must be the active ideal of the American to-day. "Eight is right—since God is God, And right the day must win. To doubt would be disloyalty, To falter, would be sin." As Antaeus in battle renewed his strength whenever he touched his Mother Earth, so shall this Eepublic live, as long as its citi-zens follow and imitate the examples of our makers of the con-stitution and the Prince of Peace. THE MERCURY. 25 Assuredly we have reason to look into the future with hope. A hope not built upon the shadow of a glorious past, but rather upon the integrity of the average American citizen. A hope built upon the principles of equality and justice. May our citizens march clown the ages with the symbol of liberty and with the Bible for their guide in morals and conduct, let them as they lead the grand procession to that land beyond where shall be the union of all mankind, exclaim: "Forever float that standard sheet, Where breathes the foevbut falls before us, With freedom's soil beneath our feet And freedom's banner streaming o'er us." AN INDIAN SOLILOQUY. 1911. T was a beautiful night, such as is seldom seen, even in the warm summer months, in the valley of the majestic Susquehanna. The sun had set over an hour ago with a clear sky and the western horizon, formed by the dis-tant mountain tops, was still a shade brighter than the rest of the heavenly dome. Not a zephyr was stirring, not even on tha bosom of the broad river, whose surface was as calm and placid as a sea of glass. One by one the stars were beginning to peep from the heavens and smile upon the drowsy earth. Far away in the east, over the top of the mountain like a great silver ball sus-pended from the lofty home of the gods, hung the moon in all her beauty, shedding upon the earth a soft mellow light. To add to the beauty of the scene, far to the north could be heard the soft rippling of the stream, as it rushed between the rocks at the falls. The water-gods seemed to be doing their best to excel all na-ture, and to the ear of the silent listener, the noise of the waters bore something of the divine in nature. Such was the scene be- 26 THE MERCURY. fore Splashing Water as he lay upon the ground, before the old wigwam. Splashing Water was the son of the chief of the Wiconisco In-dians. Long ago his father's braves had intruded upon the hunt-ing grounds of the great Susquehannas, who claimed all the land bordering upon the great river which still bears their name. The Susquehannas resented the intrusion, but Splashing Water's father, after counselling with all his warriors, decided to make good his claim with the arrow and the tomahawk. Preparations for war were made and one dark night when all was ready, the Wiconisco braves stole forth from their camp to meet the Susque-hannas in deadly conflict. Early in the morning, long before the face of the Great Spirit began to light up the eastern sky, the battle was fought. The Wiconiscos were defeated. Twenty of their braves fell by the arrows of the enemy, but by far the great-est loss to the whole tribe was that of Splashing Water. Splash-ing Water, the pride of the camp, was captured and taken far away to the great camp of the Susquehannas on the Island of the Bald Eagle. That was many moons ago and tonight as he lay before the wigwam of his guard, he pictured to himself the sight of his father's camp. "It is true," thought he, "this camp is much bigger and this tribe is much stronger than my father's, and then too, they have the Great Eiver, but still I would rather be home on the great mountain." "What are they doing at home," he wondered, "perhaps they are planning how to come and free me from these awful men." He then pictured his father's camp. There were the wigwams of the braves arranged in order around the clear, cool spring and the great trees casting their soft shadows over the ground. There were the camp-fires, just dying out and around them lay the forms of many sleeping warriors. "How fine it would be to be there," thought he. Here he glanced around and noticed that the fires of his cap-tors were also dying out. Here and there among the wigwams the form of a dusky warrior moved about, but otherwise all was quiet, responding to the beautiful night the Great Spirit had given. "A little longer," thought Splashing Water," and they will all be asleep. Then why can't I escape?" He decided to THE MERCURY. 27 wait, for he saw that his guard, who was lying near him, was be-ginning to doze. In about an hour everything was quiet. Not a moving figure could be seen, and Splashing Water decided that now was the time to make a dash for home. Cautiously raising himself, he crept to the entrance of his guard's wigwam. All was still within. He crept a few steps farther and felt about for the bow and quiver of his guard. He grasped the bow in his hand and quietly hung the quiver over his shoulder. Peering out of the entrance, he made sure that the track was clear, then slowly crept forth in the direction of the shore, stopping every few paces, and straining every nerve to hear the faintest sound of alarm. But not a sound did he hear. Finally he arrived in the clump of willow trees overhang-ing the shore, under whose protection the bark canoes of his cap-tors were moored. Quietly creeping into the nearest one he grasped a pole and gently pushed it from the shore. When the boat was far enough from shore to be controlled by the current, he lay flat on the bottom of it and allowed it to drift down stream, in order that he might not make the least noise. When he had drifted for some time, he arose to his feet, grasped the pole and pushed the frail canoe to the shore with great speed. "Good-bye to the Island of the Bald Eagle," thought Splashing Water as he leaped upon the shore and plunged forward under cover of the thick forest. He traveled all night, and at the first signs of dawn drew near to the camp of his father. Great was the rejoicing as the fires of the tribe were kindled, amid the talk and laughter of the braves and squaws, when into the camp strode the athletic form of Splashing Water, the pride of the Wiconiscos. I H E HE RC U RV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., OCTOBER, 1909 No. 5 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers ROY R. ALLEN, 'II RUFUS N. WENRICK, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, PH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary Societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. IN this, the first number of the MEBCUEY, since the opening of college, we take the opportunity of impressing upon the student body the importance of the liter-ary societies. The literary so-cieties hold out to every man at Gettysburg a golden opportunity for self-development. True it is, the class room is the place for in-tellectual training, but the liter-ary societies are a most useful adjunct for the training of a dif- THE MERCURY. ferent sort, though of no less importance, is here received. No col-lege man who cannot express his thoughts to the best possible advantage, measures up to the standard which the world sets up for him. To meet this demand for correct expression of thought is the purpose of the literary societies. For certain reasons, how-ever, during the past year, the college community has been very indifferent to literary work. The various phases of college life were emphasized to such a degree, that apparently the work of the societies was excluded and consequently literary spirit was very low. Now at the opening of the new collegiate year let us firmly resolve that this shall not be the case in the future. Let us go to work and strive to raise the standard up to its old mark. To the new men, we would say, join a literary society early in your course. We do not presume to dictate which society you should join. Each one of the societies needs you, and your so-ciety will be for you just what you help to make it. But what-ever else you do, join one of the literary societies. However, when you have joined, fall to work. No society will do you any good whatever, unless you work for it. Let us all, both old men and new, work for the glory of Phrena and Philo and strive to make this a banner year in literary work at Gettysburg. IT is a terrible thought that the "very glory of our civilization is the danger of our times." In the utilization of all the agencies of nature in every line of development, in the multiplication of the sources of wealth and prosperity, this country is unparalleled, and yet every element of progress carries with it the agencies of destruction. Along with the best of benefits march dangerous evils. For "vice and immorality sweep over this land like black clouds." Simply turn to the politicians of New York and we see them attacking the Governor, thus making it hard for young men to do right and easy for them to do wrong. After we have been launched into the world to win our way as best we can, the State takes no further action than to provide for a policeman to arrest us if we go astray. And then there is before us the saloon, pool-room and gambling den to invite us as participants. We have to but ask ourselves, how many men have fallen to such a degradation and answer by referring to Sing Sing where 30 THE MERCURY. seventy per cent, of the prisoners are college and university grad-uates. Why have such men of splendid opportunities fallen to such a state? We find it is because they have never endeavored to cultivate their morals or to strive for manliness. It seems to be the tendency of college men to be pusillanimous and discourage rather than encourage the aspirants to an exalted character, to taunt him with assertions hard for a sensitive boy to bear, as to his rusticity and state of being unsophisticated. How often does one learn too late that liberty with friends causes ruin, that in-dulgence is only to burst the restraints of the Ten Command-ments, the Golden Eule and the teachings of home. In this day of twentieth century hustle—in this CULTURE age Qj! fgygj-igh haste, culture has trouble to hold its own. Culture which means a liberal education, broad-minded-ness and refinement, is rivalled by our modern all-pervading lust for gold. Disregarding morality and final destin\r, what shall you do? Shall you spend your life in hot pursuit of the almighty dollar or seek those indefinable yet so easily recognized qualities, the sum total of which constitutes culture. This is the question so often confronting the young man just out of High School. He necessarily ponders, "Shall I take a purely technical course preparing me for one line of work or shall I take a general college course with the view of developing the all-around man. The temptation to follow the first alternative is hard to over-come. This fact is exemplified in men in the business world who are experts in their own departments of work, yet are lamentably ignorant as to all other subjects. These men do not have a true sense of values. They do not have the right perspective of life. They too often spend their whole lives in the pursuit of dollars for the dollar's sake and cannot enjoy what we call the higher things, because of lack of culture. As an illustration, these one-sided men can not enjoy music because they do not understand music. This fact fortifies the truism that a man gets out of a thing what he puts in it. TUP: MERCURY. 31 A man should be true to himself. If a man is true to himself, he will find time to develop his aesthetic and moral natures. Thus he can enjoy life in the full and besides the busy hours spent in attaining a livelihood can snatch a few moments from his busy life to enjoy nature and all her beauties. No matter what your profession will be, build upon the solid foundation of a collegiate course. This will insure knowledge, efficiency and cul-ture. DON'T forget the Bloomhardt literary prizes to be awarded next spring. These prizes will be awarded on the basis of literary merit. Get busy! Use your literary talent. Thus help your-self and immediately help us retain the high standard of the MERCURY. STUDENTS patronize our advertisers! The MERCURY adver-tisers are friends of the college and of you. Show your appre-ciation by helping them, even as they help us. A BOOK REVIEWS. HE Testing of Diana Mallory, by Mrs. Humphrey Ward. —Philo. Here is an interesting picture of English life. The authoress depicts the political and social life of England as few novelists can. We are led by easy stages to a realization of England's greatness as an empire and learn something of the domestic problems which concern her. To be sure, a love tale is the binding thread of the story. Diana Mallory is a true heroine. We love her from start to finish— sympathize with her in her troubles and rejoice with her in her joys. The other characters of the story are representative of every phase of English life. The Englishman in his favorite past-time—hunting—is seen hot on the chase and the parliamen-tarian playing with might and main the uncertain but always in- 32 THE MERCURY. teresting game of politics engages our rapt attention. Incident-ally we are given a picture of beautiful Italy and interesting glimpses of India and other parts of the world are obtained. The Diva's Ruby, by P. Marion Crawford. . Philo-—is a narra-tion of the winning of Diva, an English primadonna, by Win. Van Torp, an American cowboy millionaire. The scene is laid chiefly upon the continent and in London. However we are first introduced to a little Tartar city in Central Asia from which comes the ruby which gives the book its title. The book portrays the moving of that master passion, love, showing the terrible con-flict which takes place in the hearts of both men and women, the conflict between true love and the obligations of honor. The characters are of a high type except where the oriental thirst for revenge betrays itself in the person of Baraka. The plot is com-plex in that it centers about three characters instead of the or-dinary one or two. The style is clear but retarded by unimport-ant details. Moreover the language used by the various charac-ters is not altogether in harmony with themselves as the writer portrays them. We find very little difference between the con-versation of the learned Greek scholar, Logotheti, and the rough, uncultured American financier, Van Torp. All things consid-ered, it deserves to stand among the modern works of fiction. PATRONIZE OUR ADVERTISERS. I•N this Drama of Tour Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students raake BIG MONEY selling Aluminum Cooking Uteusils. 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Matthew Godfrey ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 36p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Matthew Godfrey Interviewed By Rebecca Ory Hernandez 21 October 2011 1 November 2011 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Matthew Godfrey Interviewed by Rebecca Ory Hernandez 21 October 2011 1 November 2011 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Godfrey, Matthew, an oral history by Rebecca Ory Hernandez, 21 October and 1 November 2011, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. Matthew Godfrey ca. 1999 1 Abstract: Matthew Godfrey (June 30, 1970) was born in Ogden, UT. He spent his childhood years in North Ogden and attended Weber High School. Matthew attended Weber State University, where he got a master's degree in accounting and was an All-American on the track team. Matthew sat down with Rebecca Ory Hernandez in the Mayor's Office before the end of his third term. He shares stories of his life growing up and living in North Ogden, as well as his education and serving as Ogden's Mayor. He reflects on his time running for Mayor and discusses some of the major economic and development projects he worked on in his several terms after elected to beautify Ogden City. His father was William V. Godfrey, mayor of Harrisville. Matthew is currently working as a consultant and continues to serve on various community boards. He is married to Monica. ROH: Today is November 21, 2011. Seated in Mayor Matthew Godfrey's office are Rebecca Ory-Hernandez and Mayor Godfrey. We're here to talk about your history. Let's start with where and when you were born. MG: I was born here in Ogden at the old McKay Dee hospital that was across from Weber State. That was June 30, 1970. ROH: Did you have any brothers or sisters? MG: Growing up, there were five of us. I have an older sister, Malinda, then Jason and then me. After me were Deborah and Laura. I had another sister who died when she was eleven days old; her name was Rebecca. ROH: How much older are Jason and Malinda? 2 MG: The first four are all two years apart. Malinda was born in 1966, Jason in 1968, I was in 1970, and Deborah in 1972. Rebecca was born in 1974, and then she passed away. I think Laura was born in 1976. ROH: Did you grow up in Ogden? MG: I grew up in Harrisville. We lived right behind where the Wal-Mart is now. We grew up in the same house my mom grew up in. I never distinguished it much from Ogden. ROH: What are the names of your parents? MG: William Verl Godfrey and Carol Jeanne Godfrey. My mom went by Jeanne and my dad went by Bill. ROH: Tell me a little about your childhood growing up in Harrisville. MG: It was a wonderful place to grow up and I had a great childhood. We had land around our homes so we would go and play and ride bikes with friends. We did a lot of fun things together as boys—myself, my brother, and my cousin, after he moved in behind our house. It was a great time growing up. We got along really well. I enjoyed spending time with my family. It was kind of a family compound. Next door to us were my mom's parents; behind us were our cousins, the Fields, which was my mom's sister; behind them, later on, the Montgomery's built, and they were the family of another of my mom's sisters. ROH: Where did you go to school? MG: I went to Pioneer Elementary School, Walhquist Jr. High School and Weber High. Education was never stressed by my parents. Both of them went to a semester or two of college but didn't graduate. They never pushed it or said it was 3 important that we be good at math or reading or other topics. We got good grades and we all liked school, but I don't recall my mom saying I needed to go to college. I enjoyed school both academically and socially. I ran for some offices and had good experiences. ROH: What offices did you run for? MG: Eighth-grade president and then student body president at Walhquist Jr. High School. ROH: What other extra-curricular activities were you involved in? MG: I ran track. I really wanted to play basketball because basketball was a cool sport and track was not. I tried out for the basketball team. I was the last kid cut. I still remember that Lynn Wood and I had a one-on-one game at the end of practice to decide who was going to get on the team. He beat me by one basket. In hindsight, it was a good thing because if I'd made the team I would have pursued basketball and that's certainly not where my skills were. I played football my eighth and ninth grade years, which is tough when you're only a hundred pounds. I got my bell rung plenty, but I had a good time. My science teacher got a ferret and there were two of us that would go and take care of it. Those are the only extra-curricular things I did. ROH: What about high school? MG: I ran track and cross country. I was on seminary council my junior year and I was seminary president my senior year. It was against the rules to be a student body officer and be on the seminary council, so when I was asked to be on the 4 seminary council, I couldn't run for office. I think it was a good thing. I did debate as well. High school was a fun time. ROH: What was a typical day like for you in high school? MG: We woke up around 6:30 and we always had breakfast as a family. We'd pray and read scriptures as a family, then rush off to catch the bus to school. In high school, my parents had a car for all the kids. They didn't want us to have our own car. It was an ugly green GMC pickup truck that we were embarrassed to drive. We thought it was such an ugly truck. My junior year, much to my surprise, my dad bought a Fiat X-19. My dad bought it from my uncle who was glad to get rid of it. My junior and senior year I was able to drive this cool little sports car to school—when it worked, which it didn't much of the time. School would start around 7:15 and end around 3:00. Then, I would go run track or cross country until 5 or 5:30. I was always famished when I got home, and we always had dinner as a family around 6 or 6:30. ROH: What did your parents do for a living? MG: My mom stayed at home with us. My dad was an insurance agent. He had a tiny little yellow shack of an office until I was in my senior year in high school, when he went to work for Heiner's Insurance. My dad was the mayor of Harrisville and a councilman before that. I think he ran for mayor the first time while I was in high school and he lost by one vote. He ran again and won the second time around, which was just after I was married. He had a heart attack and was in the hospital the night he won the election. He came out of open heart surgery and found out that he'd won the election. 5 ROH: Was he influential in your decision to run for mayor? MG: He told me not to run. Almost twelve and a half years ago I went to talk to him out in the garage and said, "Dad, I'm thinking about running for mayor." He said, "Why would you do that?" I gave him my reasons. He said, "I would advise you not to do it. Maybe I'm being over-protective." He shared with me some experiences he had had of people being mean-spirited. He said, "Your friends and the people you go to church with are going to yell at you and say terrible things about you and I would rather you not have those kinds of experiences." He said that if I did decide to run, he would be supportive. I didn't have a political bug in me—we had to deliver fliers when he ran for office and I did not enjoy that at all. I didn't have much interest in politics, even though I'd run for two offices in school—that was more for fun. After I decided to run for mayor, my dad was a great support. ROH: Back up a little bit and let's talk about what happened after high school. MG: I got a track scholarship to Weber State. ROH: What was your major? MG: My undergraduate was finance and then I went on to get a master's degree in accounting at Weber, which was never the plan. The plan was to go away for a Master's degree in International Business. The NCAA kind of messed that up for me. At that time, you couldn't transfer schools without losing a year of eligibility. When I finished my undergraduate, I wanted to get a Master's but I couldn't transfer. Weber had two graduate degrees, the Masters of Business and the Masters of Accounting. I figured it out with the counselor and I could get four 6 bachelor's degrees or I could get a Master's degree, otherwise I would lose a year of track eligibility. So, I ended up getting a Master's in accounting even though I had no interest in accounting. I got them together and graduated with both degrees in 1995. I started in '88 and had a two-year mission within that time. ROH: Where did you go on your mission? MG: I went to Caracas, Venezuela. It provided a lot of great experiences and learning opportunities. A mission is an amazing amalgamation of experiences. It is extraordinarily difficult physically even though I ran track all through school. In Venezuela, we would walk several miles and then knock on doors all day in the sun. It was hot and humid and you're wet all day long. Continual rejection is something you have to learn to live with. Then you have to learn to live with another person. You don't choose your companion; they're assigned by the mission president. I think I had seventeen companions in twenty-four months. That's unusual. That was good but also hard. I had quite a few companions who were having problems and the president sent them to me—sometimes he told me in advance, but usually he didn't. After the difficult companion transferred the president would say, "Thanks, that's the longest he's ever stayed with anybody." It was a valuable experience to learn to live with somebody you don't know and who is often from another country. Usually you're living with someone with whom you have nothing in common except religion. I really like to get out, work hard and do things. I had companions who wanted to do what was easy, fun and enjoyable. Learning how to resolve those kinds of issues was a good experience and I think great preparation as well. It 7 was neat to see people change their lives as they listened to the Gospel and decided they were going to get baptized. I just got a call last month from a lady I baptized who was here in Utah. It was neat to talk with her and hear what was going on in her life and what she was doing. Those relationships were meaningful and they continue to be very rewarding experiences. I wish I would have kept better track of the people I knew there. It seemed unmanageable at the time, but today with Facebook and email it would be a piece of cake. The postal service is terrible in Venezuela, so I knew most of my letters wouldn't make it through anyway. ROH: What did you think about the contrast in geography? MG: It was very tropical and there was a desert in one area where I served. It's so beautiful and so ugly at the same time. It was fascinating to see how poorly the country was run; they had so much by way of natural resources and amenities of the earth, but they did a poor job of managing it. It was sad to see the poverty. I had heard about poverty, but when you see the depth of the poverty and the pervasiveness of it, you feel overwhelmed by it. It's not like you can help them out of it alone. That was hard. All I could do was share a message that could help their lives get better and hope that over time they could improve their situation. It was a beautiful landscape and I enjoyed the climate knowing I wouldn't choose to live in that kind of humidity. It was fun knowing I was going to be there for two years and then come back to this area. ROH: Did you run on your days off? 8 MG: A handful of times, but my philosophy was that if I put all my effort into serving well on my mission then things would work out with track. ROH: Did you get back into track and school when you got back? Or was it very different when you came back? MG: I got right back to both school and track. I hadn't run for two years, so it took time to get back in shape. I had more injuries after my mission, which could have been from the time off, but I was very poor and didn't change my shoes as often as I should have, so a lot of it I caused myself, I'm sure. I'm fairly bullet-proof with injuries, but I had a few years where I was injured quite a bit. Weber didn't put much money into their track program, even though it was probably the best athletic program they had. We won more championships and had more national recognition, I'm certain, than any other team on campus. It's not exciting when the cross country team places fourth or seventh in the nation. The coach was great and became a very good friend. I learned a lot from him about track and about life. The same with my high school coach—Dick Connelly. He passed away a few years ago. High school is such an impressionable time in your life and I thought I was a really good kid—seminary president, didn't go to parties and always did what I was supposed to be doing— but he pulled me aside several times and told me I needed to be doing better. It was shocking to me because I thought I was too far on the good side and needed to let my hair down a little. I was really grateful to him. He coached me well in running, but also in life. He was a wonderful man. ROH: Once you graduated from Weber, what did you do? 9 MG: I was married in the summer of my junior year of college, which was in 1993. Monica and I were introduced by someone on the track team. I had a freshman who had a locker next to me and from the time he came in he wanted to set me up with somebody that he knew. To be honest, I didn't trust his judgment. He was really fun-loving and kind of goofy, and I didn't know who Monica was but I was certain that she would not be someone I would be interested in. He kept asking and asking, and finally said, "Just meet her." We set something up where we would just pass each other and meet. We did that and she was much better looking than I had expected. We went out on a date—an almost-blind date. It wasn't wonderful. It was a wedding reception for a friend of mine. It was one of the most spectacular storms I've ever seen during my life here—in that six hour period of our date, it snowed probably two feet. We had a heck of a time getting from Ogden up to the valley and we ended up helping cars on the side of the road. It took us two hours to get to my friend's house and it was eleven at night by the time we did. It was still snowing, so we talked about just spending the night at my friend's house. Monica called her parents to ask and they said, "No way, if we have to come get you, we will, but you're not spending the night with a blind date in who-knows-where." After I thought about it, I thought it was probably what I would have said too, as a parent. So we made the trek back. We were married six months later. ROH: That must have been a busy time for you—a Master's program and track and getting married. You had a lot of change going on all at once. What was that like? 10 MG: It was fun and hard, for the reasons that you've stated. I was taking a lot of credit hours. One semester I had either twenty-eight or thirty-one credit hours. It was really hard and I was really busy. I was also adjunct faculty and I taught between one and three classes a semester. I was the evening assistant manager at Godfather's Pizza too. I was doing all of that and newly married and trying to figure out how a marriage works. My parent's relationship and her parent's relationship could not have been more different. I knew that and she recognized that our parents interacted in very different ways. That was hard because I had only seen things one way and she had only seen things one way. We had to figure out those dynamics and the personality of our relationship in a time where there was already a lot going on. ROH: Was she a student? MG: Yes. She ended up getting a degree in communications, which we both regret. She wanted a degree in nursing but her dad talked her out of it. He didn't want her to be a nurse, but said that she should go to school to be a doctor. She wanted to stay at home and raise our children, but that knowledge base would have been very valuable for our family. In one way, it was good because communications was a faster degree and she was able to get her degree quickly. She got pregnant our senior year and we had our first child about six or eight weeks before she graduated. My father would come over to our little house and watch the baby while we were both in school. ROH: Where was your first house? 11 MG: It was 780 32nd Street. It was a tiny little house but we loved it. We were able to buy it because my wife had saved up some money. We drove past it because it was near where we were renting and we talked the owner into selling it to us on contract. We gave him the $2,000 that Monica had saved as a down payment. ROH: What was your first child's name? MG: Natasha was our first. She was born in '95. ROH: My wife stayed home with Natasha and I got a job at Lomega as a financial analyst. I made $28, 500, which was really upsetting. I felt like with the master's degree and good grades—I was second in my class—I had hoped for more. But it was a job and I took it. It was a good experience, but I didn't stay long. I was there for about six months when I got a call from Dutch Belnap who used to be the athletic director at Weber State. He said, "Hey, Matt, I have these guys that are looking for a chief financial officer, are you interested?" I said, "Heck yeah." I talked to them and worked with them for three months. It was a disaster. I won't be disparaging about what went on. It was not what I wanted to do or where I wanted to work. Luckily, I was able to go back to Lomega and they took me back in a position that was better than the one I had left. I ended up being a program manager and supervising the release of new products. Lomega started out with a ditto drive, a tape back-up drive. Later, I moved to the zip drive. It was very challenging and very fast paced. I was laid-off, which is a great story. I was in meetings until 6:30 or 7:00 p.m. one night and my card wouldn't work to get back into my office. Somebody 12 came by and let me in. I went to my computer and my login wasn't working. I called the IT guy and said, "Hey, what's going on? My computer and my card aren't working." Then, all of the sudden, I realized I had been laid-off. We knew there were going to be massive lay-offs, but there were only two of us doing program management for the zip drive in the entire company and we went to our boss and asked, "Should we be worried?" He said, "No, if you guys weren't here, there's no one to do your job. There's no way you could be let go." So we both thought we were safe and yet we both were laid off. That didn't last very long, but they didn't bring me back to the same position. It was about two weeks later that they brought us back and they had me doing something similar but it was in the division in San Diego. I flew out Monday morning and flew home Friday night. I had been called to be a bishop in my church about a year before. I worked that schedule for about six months when I decided I couldn't do it anymore. I had been applying for other jobs but my stake president worked for the city and suggested I apply for a job in neighborhood development with the city. I had been doing some real estate on the side. I applied and didn't hear anything for three months. Then I was called in for an interview and again didn't hear anything for quite a few more months. I left Lomega and worked at the city. I wasn't very excited about that. ROH: What year was that? MG: I think it was the end of 1998. I told the city I couldn't live on the salary they gave me and that I needed to continue to do real estate on the side. They said that would be okay. I basically helped with neighborhood development. I went to city 13 council meetings and presented new projects. I kept thinking that the way the city was being run didn't make any sense. We had huge problems. Downtown was a mess and was continuing to cave, yet it seemed like we were the only ones doing anything to rebuild the town but we were doing it up in these neighborhoods. I said, "Why aren't we doing some mixed-used development downtown?" They laughed at me and said, "That's what we should be doing but the economic development guys aren't going to go for anything like that." I made other suggestions and kept saying, "Why doesn't the city do this?" or "Why doesn't the city do that?" I was brand new. I only worked for the city for six months total. One day, I got a call from the CAO, which is the guy right under the mayor. He said, "I understand you have a lot of ideas about what should happen in the city." He asked me to meet with him. I went to his office and started sharing the ideas. He was mostly listening and from time to time would write things down. Then, I got to crime and I said, "We need to focus on crime. Factual or not, there's a perceived crime issue. People think Ogden is riddled with crime and I think there needs to be a real emphasis on reducing crime." He put down his pen and said, "There is nothing that can be done about crime. Crime is driven by demographics and the economy and there's nothing you can do to change it." I said, "Well, I think we can change it and I think there are cities across the country that have, though it will take a lot of work." He put his pen down and folded his arms and I thought, "Well, this is over." I didn't say that, but I thanked him for his time and left soon thereafter. This was in the spring—in March. 14 I went home that night and thought, "Nothing's going to change." Until there is a vision and somebody who has a desire to make something happen, we're in a vortex and this town isn't going to escape. The guys running the city— the CAO—didn't believe things could change. I was upset by it and asked myself if I really wanted to stay here. I felt like I was on the Titanic. A week later the mayor announced he wasn't going to run for re-election. ROH: Who was the mayor? MG: Mayor Mecham. He was having heart failure. Nobody knew it at the time, but he was getting a heart transplant. He was a nice man, but he had several people in key positions that weren't making anything happen. I said, "Good, hopefully there will be somebody who jumps in the race who will do something." Then Garth Day announced he was going to run. He was just indicted up in Morgan County and sent to prison for fraud. He was on the city council and I had watched him flip-flop on issues until it drove me crazy. One day, I got up and spoke out about an issue because he was pushing an ordinance that had to do with the city yard-care regulations. They were saying, "We have these ordinances that require people to take care of their yard, but people don't." Garth Day was trying to get something passed where you'd put a big billboard, placard-type thing up in the person's yard that said, "This person is not complying with Ogden City regulations." He said, "If we do that, maybe we can shame them into compliance." While I was attending the meeting as a staff member, I figured that since I was also an Ogden resident I could address them as a constituent. I said, "What I think we should do is not embarrass people into 15 doing it, let's just enforce the law. I am certain that if you started enforcing the ordinances, you will change behavior. We just need to give citations and let their pocketbook change their behavior. If you put the signs up, they're just going to tear them down." I got in trouble the next day from my boss who said, "You should not be speaking out at these council meetings." ROH: Who was your boss? MG: Aaron Wolf-Burtling. He said, "I understand, but let wisdom dictate. We need the council to approve our plans." I said, "I know, but it was a dumb idea." He said, "I know, but you still need to be careful." Anyway, I had seen Garth and I thought, "He cannot be the next mayor. He'll destroy this town!" I like Garth; he and I developed a good relationship, but he was not the one to run the city. I kept waiting to hear who else was going to run. I heard there was another guy that everyone acknowledged was kind of a crazy guy. So, it was kind of depressing. There were some great people at the city and I'd rubbed shoulders with a lot of people who were really capable. There were some fantastic people at the city who wanted to do things but had been here for years and maybe just accepted that this was the way it was. I went home one day and said, "Monica, what would you think if I ran for mayor?" Her father was a state senator at the time and had been chair of the Weber County Democratic Party. He was very well known as a physician in town and very well-liked by everybody. Between my father and my father-in-law, you'd think that politics was kind of ingrained in me, but I had never had a desire to run for political office. My wife 16 and I hardly ever talk about politics. She was shocked. She said, "Why would you do that?" I said, "Who's going to run for Ogden City mayor if I don't? The town's in bad shape and it pays $70,000 a year. You're not going to get the capable executive who wants to come because he thinks this would be fun. No one is going to leave their career to be the Ogden City mayor." ROH: Give me some examples of some of the businesses that were leaving at that time. MG: Weber State. They had a downtown campus that they abandoned during that time period. When there was an Ogden City Mall downtown, Weber State had an office there. Weber abandoned that, for safety reasons. Nordstrom left. ATK Thiokol was here and they took off in the late '90s. There were little shops and little stores all around that shut their doors. ROH: Downtown Ogden was the premier place to shop. MG: That was before there were national chains, to be fair, but those slowly closed. It was sad. Generational businesses were going. ATK was a significant and high-paying employer who uprooted. We had salvage yards in what is now our central business district. That was my point to my wife: "There's no one who's going to take this on." We had our own business, a real estate holding and management company, so we decided that we were in a position where we could run for mayor. We talked about it and I talked to some people around town. I talked to my father-in-law and asked what he thought. He liked it. He said Ogden needed somebody with new ideas and new passion. He gave me a list of people to go talk to about it. After about a week of talking to a couple people every day—I still 17 worked at the city—I got called into the city attorney's office. One of the attorneys sat me down across the desk and said, "I understand you're thinking about running for mayor." I said, "How did you hear that?" He said, "Word has gotten back to the mayor that you're talking to people around town. Have you decided?" I said, "No, I haven't, I'm just kind of going through the process of trying to figure it out." He said, "You can't do that and be an employee here. If you're going to work for the city, you have to work for the city and not campaign to try to beat your boss." I said, "I'm pretty sure my constitutional rights give me the right to run for office if I want." He was the nicest guy and I said, "You don't really want to be having this conversation with me, do you?" He said, "No, I don't." I said, "You were sent to do this." He nodded. I said, "Well, I'll tell you what, you can go and tell them I've made up my mind and I'm going to run for mayor. You don't have to fire me, I'll quit." I went home and told Monica. ROH: I don't understand how that could be legal. MG: It wasn't legal and he knew it wasn't. He was sent to talk to me and later I found out why. It was because the mayor had somebody who was running and he didn't want me running against him. I'm sure that the CAO didn't want me running either because it was clear that his ideas and my ideas weren't aligning. I was twenty-eight at the time. I went around and talked to everyone about it. Inevitably, as I went around to people like, John E. Lindquist, and they'd say, "Why don't you run for city council first?" I'd say, "I don't have any interest in a political career and spending time to work up to become mayor because Ogden has problems now. If you and others think that my ideas are good ones and that I 18 can help turn the tide for the city, then great, I'm willing to do it. If not, I'm not going to try for the council." John A. Lindquist said, "How can I help you?" I said, "I need money." He pulled out his checkbook and wrote me a check. I felt like I was on cloud nine because I had the support of John A. Lindquist, who was the patriarch of the city and he'd just endorsed me. That was a real turning point for me. From there it was a lot of campaigning. ROH: Today is December 1, 2011 and we are in the office of Mayor Matthew Godfrey. Present is Matthew Godfrey and Rebecca Ory-Hernandez from Weber State University. We'll pick up today from where you started campaigning for mayor. MG: People started calling me and I had a few surprise phone calls from businessmen who said, "I want you to meet with somebody. He's run political campaigns across the country and he was a political advisor to Ronald Reagan." I met with the gentleman and he was very helpful. His name was Chuck Bailey; he's passed away since. That began the journey of knocking doors and meeting people and trying to win an election where you're virtually unknown in a community. It was probably the end of May when I made the decision and then in June I had my campaign declared. There were a lot of us who ran. My strategy and belief was that I needed to knock on every door in the city. I wasn't sophisticated enough to know that you don't knock on every door—you only knock the doors of those who actually vote. I was fortunate enough to win in the primary in October and then the office in November. ROH: What was a day in the campaign like for you? 19 MG: I had my own real estate holding and management company which I'd been building for several years and was doing full-time. I had three days a week that I would go and run that business. In the evenings, I would knock doors from five until 8:30 or 9:00. During the day, when I wasn't knocking doors or working, I'd organize volunteers and put together materials. There's a whole logistical side of it, with vendors and signs, and I had to organize volunteers for much of that. I knocked on doors Tuesday night through Friday night and then all day on Saturday. I learned that you can't go out at 9:30 a.m. or even 10:00 a.m. on Saturday, which was strange for me but for other people that was still sleeping time. ROH: How many volunteers did you have? MG: It was mainly family and friends. One of the ones who helped me a lot was Brandon Stevenson, who is now a city council member. We'd gone to high school together and I knew who he was but we weren't friends. I was better friends with his little brother. I got a call from Brandon saying he wanted to help and he was extremely helpful. He helped knock on doors and campaigned in his neighborhood. A lot of my family came out and knocked on doors and handed out fliers and put up signs. In the last campaign I had a large group that came to help, but usually it's a small group willing to put in the time to help you out. ROH: How much money were you expected to raise for your first campaign and what was your platform? MG: The most that had ever been raised previously was $14,000 by Mayor Mecham. I figured that if I raised more money than that, then I'd be in good shape. I ended 20 up raising about $28,000, and I was still outspent two-to-one. I think Bob Hunter spent $64,000 or something like that. I had probably as many signs out as Bob did, but I remember all of his four-by-eight signs had pictures of himself placed on top the week before the election. It was like Bob was everywhere. It was discouraging and we thought, "There's no way. He's spent way more money and put out more fliers and more signs. He's inundated the town with Bob Hunter." The platform that I ran on was three very specific things: lowering taxes, economic revitalization, and reducing crime. There were also components of that like getting into neighborhoods and making a difference, but I thought that those three main ideas were what people wanted. I had plans for each and everything mapped out. I still have the brochures—I kept them so I would remember what I told people I would do. We would have meetings with my directors where we would go through and check some of them off. Some of them came off the list because I came into the office and realized it was a bad idea. I should say; I realized it wasn't the right place to put resources. Things changed as I learned more, but we really focused on accomplishing what we told people we were going to do. You naively think that people will remember what you told them you were going to do and when you'd tell them you did it, they would applaud. To this day, when I tell people, "We lowered your property taxes three times." They say, "No, my taxes go up every year." I say, "No, your city property taxes were lowered three times." Nobody remembers and nobody believes it, but it was important to me and, I hope, to our team that we did what we told people we were going to do. 21 ROH: What was your reaction to winning your first campaign? MG: I was surprised. My wife and I worked really hard up until the last day and did everything we knew we could do. Bob Hunter came over to my house the morning of the election. He gave us flowers and said it had been great to run against us. He was a real gentleman. He said, "If you win, I'll be your biggest supporter." I thanked him. After he left, I said to my wife, "Not only has he outspent and he's everywhere, he's now out-classed us!" We went out to breakfast after that and we've actually made it a tradition that every four years on the Tuesday of elections, we go out to breakfast as a family. As you wait, it's a very anxious day. It was a fun evening that night at my house. Bob had rented the Radisson Hotel and had a fancy shindig there across from the city offices. It wasn't as advanced then as it is now—at that time you had to have somebody there at the recorder's office in order to relay information. I had someone down at the office getting the tallies and we were calling him and getting updates. As the results came in precinct by precinct, I think we won every single precinct. There may have been one or two we didn't win, and we only barely won each precinct, but one after another we won almost all of them. I think it was down to the second or third to the last when I did the math and realized we had won, there was no way he could beat us. It was surreal. I don't think anyone in the room thought it was going to happen. That's the moment when you give your wife a hug and kiss and say, "Now what do we do?" We needed to go and shake Bob's hand and thank the community, so when the results were in, we went down to city hall. They were relaying the data 22 from the old council chambers and it couldn't have been a colder reception by everybody. We all felt so awkward when we went in. There were a few token congratulations, but mostly it was really gloomy and we felt like complete outsiders. Bob was gracious and we thanked him. He reiterated his promise to be our biggest supporter. He is a very close friend and ally. I have appreciated that and really respect him. We left soon after because it was so uncomfortable that night. I think most everyone there supported Bob and had expected Bob to win and they were worried about the change of the new guy coming into office. I had to sell my business because I wanted to start working for the city right away. I was coming in and meeting with people and trying to get to know what was going on. They were nice enough to give me an office. It was in a corner by the library and had a lot of old books in it. They put a desk in it for me. The mayor did not support me. He was going to remain neutral in the race, but after I won the primary he came out and supported Bob. He was not cordial to me. I had made no bones about my intent to replace two of his main people. I'm sure if a mayoral candidate were saying that about my people, I'd feel the same way. I started work in that little corner and I worked pretty much every day. I met with people and started to form a budget and a plan. I started figuring out who my team was going to be. I went up to Weber State and met with Mike Vaughn, Dick Richards, and Chuck Bailey, some guys from Iomega and other members of the community that I trusted as good business minds in order to figure out, "What do I do? How to I transition this kind of an organization? Do I come in and take it slow or do I come in and make changes right away?" We had 23 a lot of dialogue as a group and laid out a plan, which was to take things slow— to come in and learn the landscape, let people prove themselves, and make changes as they became necessary. We transitioned quickly between November and January when I was thrown into office. The mayor had one meeting where he met with me and it was fascinating because he didn't have a computer on his desk. When I came in, there was not a single file in his desk. I'd asked for the meeting to have him pass along nuggets of wisdom and projects and whatever else he felt like he should pass on to me. It was a very brief meeting. He gave me a handful of suggestions; there was an individual that he said, "Whatever you do, don't fire this person." He said, "Of all the conferences and conventions you should go to, this one is the most valuable." He said a couple more little things and that was it. It wasn't, "Here's what we're working on, here's our strategy, here's the lay of the land…" We really started from scratch. Luckily, the administration stayed. I was so new. I had been here about two months when Christie, who had been his admin and was mine, came in and said, "So, are you keeping me?" I said, "Of course, why would you think not?" She said, "We didn't know if you were keeping me or if we were leaving." I said, "I'm so sorry. It never even crossed my mind." I had no idea that they often change out administrative assistants. She was a phenomenal assistant. Those kinds of things were all new to me, but luckily Christie was there and helped out a lot. The CAO and the economic director both resigned the day I took office; I had said I would replace both of them. I felt that they were not doing a good job, but 24 my intent was to work with them and if they could step it up. We hired Stuart Reid to be the economic director, and brought Nate Pierce up from within the organization to be the CAO. You're inundated when you're new. Everyone wants to meet you and you have a million new best friends. You go through a process where your just trying to figure out what's going on and what's important while you're building your team. It takes time to figure out how to work together as a team. Mecham's style was very different than mine. There were a lot of changes. We put more resources into the police department and into economic development while we were cutting taxes. We had to make significant changes in the organization while we were making those things happen. We tried to ease into them gradually, but from the city's perspective, it was lightening speed and dramatic organizational changes almost overnight. ROH: How would you describe your style? MG: I am very team-oriented. I believe in having a clear vision of where we are headed and what we want to happen, then establishing clear goals and giving people responsibility to make those components happen. I think my role is to make sure there is that vision and then to push the organization, to make sure that they know that we're going to make these things happen. My role changed over the years, depending on who was there. For example, Stuart Reid was a very strong leader and liked to own everything that was in his box. He did not want anyone meddling in economic development, which was too bad because I loved economic development. He wanted complete control and so I just held him 25 accountable for the outcomes and he would deliver. He had his own way of going about it and he wanted to be left alone. On the other hand, our current economic director wants me to participate and comes to me for help. That's Richard McKonkie, a wonderful man who has been the deputy director of economic development in the city for many years. I'm fine adjusting my role depending on what is needed. Some departments do everything on their own and as long as they're producing their outcomes, that's all I care about. It's been fun to see the changes in the organization and how my work has changed. ROH: How many terms have you been mayor? MG: Three. I'll be finishing up twelve years as mayor. I've been here longer now than anybody except Lorrin Farr, who was the first mayor of Ogden. He didn't actually have elections. He was appointed and once a year at church he was sustained as mayor. He went to serve a mission and another mayor came in and Lorrin Farr came back after his mission and served a few more years. I think he served twenty-three years as mayor. He had quite a different environment. ROH: Who appointed him? The church? MG: Yes, basically. When they settled the territory, people were given assignments to go and settle different areas and fill different roles. ROH: How would you summarize your first term? MG: It was hard. The council relationship was really difficult. I was, obviously, brand new to politics and leading an organization of this size. City government was very different from the private sector. I knew it would be challenging, but in my first meeting with the chair of the city council, he told me that his relationship with 26 Mayor Mecham was terrible, that the council hated Mayor Mecham and Mayor Mecham hated the council until the last two years. He said, "The mayor learned he had to come to us and listen to us and once he figured that out, it was fine." I went back after this meeting and my staff said, "Don't you dare do what that arrogant bugger is telling you to do." I also knew that Mayor Mecham had serious health problems in those last two years and he wasn't working as much, so maybe that made him easier to get along with. I took my staff's advice and tried to be cordial and work with the council, but the chair would chew me out for not going to him about things. I said, "I have advisors and they are the people advising me on things. That is not your role." It was a difficult relationship for a few years. In hindsight, I wonder what would have happened if I'd gone to him and said, "Sure, I'd love to partner with you." If I'd made them feel included and a part of things, I wonder if it would have calmed the waters. I would love a chance to go back and try to change that dynamic. It was really hard to get projects through. It was an ambitious agenda. We wanted to recruit 2,000 jobs to the downtown, 2,000 people living in the downtown area, and the last one I think was 200,000 square feet of new retail, office, and entertainment in the downtown area. That was hard because there hadn't been new housing in the downtown area in over 120 years and the businesses were leaving. From the time I was elected to the time I took office— Nordstrom had already left, J.C. Penny announced they were leaving and Mier Frank announced they were leaving. I thought we were going to be rehabilitating this mall and it emptied out within days of my taking office. That was challenging 27 because the community loved that mall and preferred it to the Newgate Mall. The community wanted Nordstrom and J.C. Penny and Bon Marche back. I can't tell you how many times I heard that. Well, we tried. Nordstrom was livid with Ogden because they had tried to stay and when they had come out for a trip, apparently they had a meeting scheduled with the former mayor and his economic development director and Nordstrom got blown off. The economic development director was skiing and the mayor wasn't available to meet with them—and it was literally one of the Nordstrom family members there for the meeting. After getting blown off, Nordstrom said, "We're done." They wanted their space rehabilitated, they wanted their entrance re-done, and they wanted to know there was a commitment to seeing the mall flourish. Apparently, the owner of the mall had died or gone bankrupt and so Nordstrom was coming to make sure the city was monetarily committed to the mall, but the city blew them off and they said, "We're out of here." That started the chain of events where all the anchor tenants vacated the mall. We met with Mier and Frank several times. We flew back east to see them. It didn't work out. The feeling was, "This mall is never going to work. You're going to have to tear it down." We told the community that all the developers were saying the mall had to be torn down and the universal response from the community was, "It's a beautiful mall and it's only twenty years old, you can't tear it down." We were saying, "Nobody wants it. If we want a unique retail and entertainment center, we're going to have to tear it down." The community was 28 angry, understandably so. They didn't understand why we had to put money into this and why we couldn't just get Nordstrom to come back. We announced the river project, which was a sixty-acre development project on both sides of the Ogden River that we wanted to start. That meant we were going to have to be buying homes. When creating an RDA at that time, we had the ability to use eminent domain to acquire those properties. People were livid. It barely passed in the council. It was very difficult and was controversial. There were always huge groups of opposition when we did these projects. We did several projects on 25th Street, like the five-acre parcel that had been empty for forty years that we wanted to rebuild. Many members of the council and much of the community wanted to do this stuff for free and nobody wanted any risk. It doesn't work that way. It's our town and we need to invest in our own community. It was very challenging. We didn't have any money, so we had to be really creative in how we moved forward whether it was rebuilding the mall, developing the river project, or redeveloping 25th Street. Wall Avenue was a disaster, there were two different salvage yards in that area—our central business district had two salvage yards. We had to get those out of here and buy up property. ROH: How did you manage that? MG: We were very creative in finding little pockets of money. One of them was the IRS building, when we came into office, the IRS was reported to have been looking around for a place to build a new campus; their buildings were old and non-functional. I was thrilled when I heard about it. As soon as I hired Stuart Reid, I said, "Stuart, here's a contact. Our guy has been working on it. Will you 29 call the IRS and tell them that we'd like them to move downtown." They had already looked at downtown and said nothing suited their needs there. Well, Stuart and his guys found two administrative orders signed by the president; one said if there's downtown space available, then they needed to occupy it; the second said that they had to use a historic building if one was available. We found a historic building in downtown and took it to the IRS and said, "You have to come. Here's a site. It's downtown and a historic building we want you to use." They said, "No, we're not going to do it." I wasn't in the meeting, but it was reported back to me that the IRS was told, "You will do it or we will sue you for not following your own rules." Can you imagine doing that to the IRS? So, kicking and screaming they came. We purchased the property and sold it to a developer and we actually made a little money in the deal. Those early projects were critical to revitalizing the downtown area. It gave us a story to take to other people, "Look at this, here's a new development on 25th street and here are these new buildings downtown and all these new jobs coming to the area." Little by little we would build on the success and get people to come. Virtually every time we had to come up with some creative incentive to make these things come together. People will never appreciate how challenging it was. In fact, the development director came in one day and he said, "Do you see my hands?" They were all red. I said, "What's going on?" He said, "I'm losing the skin off of my fingers. This is so stressful. I can't sleep at night because I'm trying to figure out how to bring these things together and now I'm literally losing the skin off my body because of the stress." 30 We had a city council member who sort of had this constant theme of, "I'm supportive of the project. I just don't think we should be funding it. If it's such a great idea, the private sector should do it." It was like, "Where is a decayed downtown where the city just steps aside and the private sector just comes in and solves all the problems? I want to see the economic model where that has ever worked." It hasn't. Cities have to jump in and take part. We heard that all the time and it was like their justification not to participate. One council member had her daughter going around in the river project handing out fliers that told them what they had to do to stop the project from going forward. It included some kind of lawsuit or legal action that they could take against the city. I understood voting against it, but why in the world would a city council be acting against it? She too supported the project; she just didn't think the city should fund it. We kept asking her how to fund it without the city taking the primary role, and of course she had no suggestions. Apparently, it was just that the way we were doing it was wrong and there was surely a better way to do it but she didn't have any idea what it was. The same thing happened with The Junction. The same city council member opposed it. Mary Hall was the biggest opponent to all the things we were trying to do. It took about a year for us to realize we had to tear down the mall—it was about 2001 when we realized we had to take it down. We were talking about it all through 2000 and I think we finally got it down before the Olympics. We had to create some anchors and draws for the Junction. There were three key pieces to make the Junction work. One was the Tree House, 31 which eventually got put together but was so hard. The Tree House was one, the second was the Salomon Center, and the third was the movie theater. I got several phone calls saying the Tree House wasn't going to come, but they hung in there through great difficulty and eventually they did. That piece came together and the next was working with Larry Miller. There's a huge story behind that, but Larry Miller finally decided to build theaters in the downtown area just to help out the community here. Larry asked me if he would make money if he built the theaters in Ogden. I told him I didn't know if he was going to make money but commented, "We need you to come and do it because you have the Midas touch. If you come to downtown Ogden and build this theater, I'm convinced that the rest of the mall will come together and the downtown area will revitalize." That's turned out to be the case and he's made money. He's been very pleased. He told me that before he passed away. They agreed to come in if we got the Salomon Center. Tree House was already moving forward, expecting that we were going to do the rest of it. The Salomon Center was tough because the private sector wasn't going to do it unless the city was committed. We ended up having to be the owner of the property. We got a lease from two different entities that were going to run it. One was the Gold's Gym who also runs the Flow Rider, iRock and iFly. The second was the Fat Cats, which includes Costa Vida and the Pizza Factory. They agreed to lease the building from the city and we were using tax increment to fund about half of the construction cost. Once again, we had people saying, "This is never going to work. You're crazy. You're going to bankrupt the city. If this is such a 32 good idea, why wouldn't the private sector do it on their own?" We heard it over and over. I was sued personally as well as in my capacity as mayor. I had to hire a personal attorney out of my pocket because they sued me as a candidate and the city couldn't cover my attorney costs. ROH: Citizens of Ogden? MG: Some were citizens of Ogden, a lot were not. Dorothy Littral sued me and ended up losing. The judge ordered her to pay my attorney's fees. Those were dark days. There was a petition drive going on to stop the Salomon Center. If they got a certain number of signatures they could get it on the ballot and we knew this was going to be a tough project to explain to voters. This was a blue-collar community and it was not lost on any of us that going out to these sixty and seventy year old retired Hill Field and railroad workers and say, "We need to build a center that has indoor skydiving and it's going to be good for you. You need this." We knew it was a tough sell, but we also knew we needed to do something unique that would have a regional draw. It was going to be impossible to communicate in a way that our demographic was going to grasp. A referendum was going to be challenging. I went home one day and said, "Monica, if they get the signatures, we're done. We won't get the Center, which means we won't get the theater. Nobody is going to come to our town if we've got twenty-acres of city center sitting fallow." We barely had four votes on the council. I asked Monica if it was okay if I used personal money to make fliers and spread them out. The city couldn't use money to tell people not to sign the petition. After work, I would go home and print fliers 33 and deliver them. My wife was so awesome. She would go to the places that were allowing people to set up booths to sign a petition and she would go to the owner of the place with a flier and explain to them why it was so bad to have people signing the petition. She called me one day just sobbing because she'd explained it to a store owner and he was not very nice about it. People in line to sign the petition had been very rude. I felt so terrible—here I am making my wife go out and do the dirty work for what the city needed. ROH: What year was this? MG: It would have been 2005. Those were really dark times. If the Junction didn't happen, the town was done. It was hard to come up with an optimistic vision of what might happen if the Junction didn't get built. Luckily they lost their lawsuits and didn't get enough signatures on their petitions. We barely got enough votes to get it through. One of the former council members came and spoke at the meeting the night of the last vote to get the Salomon Center moving forward. She said to the council, "You know better." I'll never forget her words and her fervor. She said, "You guys are smarter than this and you know better than to approve this." It was a 4-3 vote, barely passing. A couple of them lost their seat because of that vote. That night, there were several that were claiming that Larry Miller wasn't going to build a theater and that it was all a farce and this was all going to collapse like a house of cards and we were indebting our citizens. We knew it was a huge gamble, but we knew that anything less was sure to fail. We needed to do something big enough to show that this was a new Ogden and a new vision 34 for the community. We didn't know if it was going to work. We had done our research, but none of these things had been built in a community our size before. We knew it was a roll of the dice, but we were obviously thrilled a year later when it was successful. Even now, in this recession, they have done remarkably well. ROH: What about the economic development along 25th Street? It's doing so much better. MG: Luckily, we had some great anchored tenants on 25th Street and unlike the rest of downtown, we weren't working from scratch. We had Roosters and Great Harvest that were doing great. MG: [Addition submitted by Matthew Godfrey] I believe the year was 2005. That was a dark time for all of us that were working so hard to turn the city around. It felt like mission impossible and that everything that could go wrong did. The financing was enormously complex and it was challenging to keep all of the players in the project from the private sector engaged because they were taking a big risk and were being bloodied by the CAVE (Citizens Against Virtually Everything) people in the process. I was working long hours and it was highly stressful. What made it bearable were all of the good people that stepped up to help. We had citizens that I hadn't met previously who showed up to support the idea. Dave Hardman from the Chamber of Commerce and Dan Musgrave from Downtown Ogden Inc. rallied their organizations to show up to the city council meetings and show support. I believe the contrast they provided against the negative people helped us get the four votes we needed to move the project forward. We feel gratified that the project worked as we had hoped. The Salomon Center was built, Larry 35 Miller theaters and Boyer built out their portion. The hotel was even completed east of the Salomon Center as we had planned. The Junction has been a catalyst for further redevelopment in downtown and has been the regional attraction we hoped for. I will always be grateful for those people that stepped up when times were hard. My family was always there. My father passed away during my tenure as mayor, I think about him often. My wife has always been and incredible support. I couldn't have asked for anything more than she provided. My parents as well as Monica's parents were equally supportive. My kids took a lot of grief from other kids in school because of the things I did as Mayor and I feel terrible that all these people that I care deeply about had to suffer for what I did at work. Hopefully, we made a difference in the community. We exceeded all of our goals and ended up recruiting over 8,000 jobs, leading the nation in job growth my last year in office. We were also able to recruit over $1.2 billion of private investment, redevelop over 130 acres of downtown with another 80 acres underway. We facilitated the building of well over half a million square feet of office space and in the process lowered crime by over 30 percent. We left Ogden City in a much better financial position then we found it, having established a "rainy day" fund for the first time in the city's history, to my knowledge. We were able to turn the tide on some of the historic housing in downtown that had turned into terrible rentals and recruit home ownership back to the area. We also added significant amounts of open space, new trails, kayak parks and other recreational amenities. We cleaned up the extremely blighted Ogden River 36 and made it the public asset it should have always been. We lowered property taxes three times and never raised them. Along with all of that there were many projects that we weren't able to finish that we really wanted to complete. Connecting Ogden to Snowbasin is a project that needs to happen. It will create the opportunity for Ogden in terms of new high-paying jobs, new tax revenue and retail that wouldn't come in any other way. I'm sure I've studied this issue in more detail than any person on the planet and I'm convinced of the good it will do for Ogden. There were many projects and initiatives we worked on that I regret not being able to finish. The last year or so in office, it felt like the City Council and other members of the community felt like we had done enough. I don't think they understand that if we don't continue to improve our town it will decay. For all of the enormous difficulties of serving as mayor for 12 years, I am grateful for the experience. I hope we have made the Ogden City better for the coming generation.

Technical Report 2018-08-ECE-137 Technical Report 2002-09-ECE-006 Engineering of Enterprises a Transdisciplinary Activity Murat M. Tanik Ozgur Aktunc John Tanik This technical report is a reissue of a technical report issued September 2002 Department of Electrical and Computer Engineering University of Alabama at Birmingham August 2018 Technkal Report 2002-09-ECE-006 Engineering of Enter·prises A Transdisciplim•ry Activity Murat M. Tanik Ozgur Aktunc John Tanik TECHNICAL REPORT Department of Electrical and Computer Engineering University of Alabama at Birmingham September 2002 ENGINEERING OF ENTERPRISES A TRANSDISCIPLINARY ACTIVITY OVERVIEW Contributed by: Murat M. Tanik, Ozgur Aktunc, and John U. Tanik This module is composed of two parts: Part I surveys and defines Enterprise Engineering in the context of transdiscipline. Part II introduces Internet Enterprise and addresses engineering implementation consider ations. PART I ENTERPRISE ENGINEERING ESSENTIALS 1 INTRODUCTION When Henry Ford rolJed out his first automobile assembly during 1913, he created the archetype of single-discipline enterprise. Ford's adventure was a self-contained and efficient exercise in mechankal engineering. With no competition, no regulatory constraints, and no pressing need for cross-disciplinary partnerships, from design development to process development, all ideas primarily originated from Ford's own engineers. The world is a different place today. Automobiles are complicated hybrids of mechanical, electrical, electronic, chemicaJ, and software components. Modern 4 manufacturers must now pay dose attention to new technological developments in hardware (mechanisms associated with physical world), software (mechanisms associated with computational world), netware (mechanisms associated with communications), and peopleware (mechanisms associated with human element). The changes experienced in the automotive industry exemplify the needs of the ever increasingly complex nature of today's modern enterprise. In other words, the ubiqui tous existence of the ";computing element" forces us to take into account disciplinary notions, ranging from psychology to ecology. In one word, the world is becoming transdisciplinary. In this world of transdisciplinary needs, we need to approach designing of enterprises as engineers, moving away from the traditional ad hoc approach of the past. This module expl ai n~ the changes to be made to current enterprise organization in order to be successful in the networked economy. A brief definition of Enterprise Engineering is given as an introduction, foJJowed by a summary of Enterprise Engineering subtopics, namely modeling, analysis, design, and implementation. In the last section of Part I, the definition of an intelJigent enterprise is made with an emphasis on knowledge management and integration using Extensible Markup Language (XML) technology [1]. 2 DEFINITION The Society for Enterprise Engineering (SEE) defined Enterprise Engineering as ";the body of knowledge, principles, and practices having to do with the analysis, design, implementation and operation of an enterprise" [2]. Enterprise Engineering methods include modeling, cost analysis, simulation, workflow analysis, and bottleneck analysis. 5 In a continually changing and unpredictable competitive environment, the Enterprise Engineer addresses a fundamental challen ge: ";How to design and improve all elements associated with the total enterprise through the use of engineering and analysis methods and tools to more effectively achieve itsgoals and objectives" [3]. Enterpr.ise Engineering has been considered as a disdpline after its establishment in the last decade of the 20th Century. The discipline has a wor]dvicw that is substantial enough to be divided into sub-areas, with a foundation resting on several reference disciplines. In the Enterprise Engineering worldview, the enterprise is viewed as a complex system of processes that can be engineered to accompli sh specific organizational objectives. Enterprise Engineering has used several reference disciplines to develop its methods, technologies, and theories. These reference disciplines can be listed as the following: Industrial Engineering, Systems Engineering, Information Systems, Information Technology, Business Process Reengineeling, Organizational Design, and Human Systems [2]. 2.1 Understanding Enterprise Engineering Like most engineering profession als, Enterprise Engineers work on four main areas: modeling, analyzing, design, and implementation. One important issue facing Enterprise Engi neering is the development of tools and techniques to support the work of analyzing, designing, and imp1ementjng organizational systems. These tools must assist enterprise engineers in the initial transformation of functional, often disjoint, operations into a set of integrated business processes replete with supporting information and control systems [4]. To develop new models of enterprises, the enterprise should be analyzed 6 using process analysis, simulation, activity-based analysis, and other tools. Also an abstract representation of the enterprise and the processes should be modeled in a graphical, textual, or a mathematical representation. The . design issues in Enterprise Engineering consist of developing vision and strategy, integration and improvement of the enterprise, and developing technology solutions. Lastly, implementation deals with the transformation of the entetprise, integration of corporate culture, strategic goals, enterprise processes, and technology. We will take a look at these areas in the fol1owing section: • Enterprise Engineering Modeling (EEM), • Analyzing Enterprises, • Design of Enterprises, and • Implementation. 2.2 Enterprise Engineering Modeling Enterprise Engineering Modeling (EEM) is basically dealing with the abstraction of engineering aspects of enterprises and connecting them to other business systems. The model encompasses engineering organizations' products, processes, projects, and, ultimately, the ";engineered assets" to be operated and managed. EEM coordinates design and deployment of products and assets at the enterprise level. It integrates engineering information across many disciplines, allows engineering and business data to be shared through the combinatjon of enterprise IT (information technology) and engineering IT, and simulates the behavior of intelligent, component­based models [5). 7 The selection and design of enterprise processes for effective cooperation is a prime objective of Enterprise Engineering. Enterprise models can assist the goal of Enterprise Engineering by helping to represent and analyze the structure of activities and their interactions. Models eliminate the irrelevant details and enable focusing on one or more aspects at a time. Effective models also facilitate the discussions among different stakeholders in the enterprise, helping them to reach agreement on the key fundamentals and to work toward common goals. Also it can be a basis for other models and for different information systems that support the enterprise and the business. The enterprise model will differ according to the perspective of the pers.on creating the model, including the visions of the enterprise, its efficiency, and other various elements. The importance of an enterprise model is that it wm provide a simplified view of the business structure that will act as a basis for communication, improvements, or innovations and define the Information Systems requirements that are \ necessary to support the business. The term business in this context is used as a broad term. The businesses or the activities that can be represented with Enterprise Engineering models do not have to be profit making. For example, it can be a research environment with the properties of an enterprise. Any type of ongoing operation that has or uses resomces and has one or more goals, with positive or negative cash flow, can be referred to as a business [6]. The ideal business model would be a single diagram representing all aspects of a business. However this is impossible for most of businesses. The business processes are so complex that one diagram cannot capture all the information. Instead, a business model is composed of different views, diagrams, objects, and processes: A business 8 model is illustrated with a number of different views, and each captu~cs infmmation about one or more specific aspects of the businesses. Each view consists of a number of diagrams, each of which shows a specific part of the business structure. A diagram can show a ~1ructure (e.g., the organization of the business) or some dynamic collaboration (a number of objects and their interaction to demonstrate a process). Concepts are related in the diagrams through the use of different objects and processes. The objects may be physical such as people, machines, and products or more abstract such as instructions and services. Processes are the functions in the business that consume, refine, or use objects to affect or produce other objects. There are cunently hundreds of modeling tools for enterprises, and many modeling techniques such as Integrated Definition Language (IDEF), Petri-Net, Unified Mode1ing Language (UML), and meta-modeling. Modeling involves a modeling language and the associated modeling tools. Different enterprises may need different modeling tools according to the nature of the enterprise. Before selecting the modeling tool, a detailed analysis should be made to select the most appropriate modeling language and the tool. For the software industry, UML has become the standard modeJjng language [7]. 2.3 Enterprise Analysis The increasing complexity of enterprises has stimulated the development of sophisticated methods and tools for modeling and analysis of today's modern enterprises. Recent advances in information teclu1ology along with significant progress in analytical and computational techniques have facilitated the use of such methods in industry. 9 Applying Enterprise Analysis methods results in a documentation that supports a number of programs, which are as follows: strategic information resource planning, information architecture, technology and services acquisition, systems design and development, and functional process redesign. Most organizations have a wealth of data that can be used to answer the basic questions supporting strategic planning: who, what, where, and bow much. By modeling with these data using an Enterprise Analysis toolset, the enterptise models can be built incrementally and in less time. The most important use of Enterprise Analysis is that it presents the organization's own business, demographic, and workload data in a compelling manner to tell the story. Whether they are used to support programs for acquisitions, information architectures, or systems development, Enterprise Analysis studies are rooted in the business of the organization and thus are easily understood and supported by executive management. 2.4 Enterprise Design The design of an enterprise deaJs with many issues, including development of a vision and a strategy, the establishment of a corporate cu.lture and identity, integration and improvement of the enterprise, and development of technology solutions. Optimization of several perspectives within an enterprise is the objective of Enterprise Design. Examples of enterprise perspectives include quality, cost, efficiency, and agility ,. and management perspectives s uch as motivation, culture, and incentives. For example, consider the efficiency perspective. The modeling task will provide ontologies (i.e., object libraries) that can be used to construct a model of the activities of a process, such as its resource usages, constraints, and time. Based on these models the efficiency 10 perspective will provide tools to design, analyze, and evaluate organizational activities, processes, and structures. These tools will also be capable to represent and model the current status of an enterprise and to analyze and assess potential changes. One issue is wbetber there exists sufficient knowledge of the process of designing and optimizing business activities/processes to incorporate in knowledge-based tools. The main goal of an Enterprise Design application is to deveJ~p a software tool that enables a manager to explore alternative Enterprise Designs that encompass both the stmcture and behavior of the enterprise over extended periods of time. lssues such as motivation, culture, and incentives are explored, along with other relevant parameters such as organizational structure, functions, activity, cost, quality, and information [8]. 3 STRATEGY FORMULATION FORE-BUSINESS Electronic commerce is becoming a growing part of industry and commerce. The speed of technological change is enabling corporations large and small to transact business in a variety of ways. Today, it is routine practice to transact some aspect of business electronically from e-mail to exchanging data via Electronic Data Interchange (EDI), World Wide Web (WWW), and various shades these technologies. Numerous benefits accrue to corporations when they use automated capabilities. In order to maximize such benefits, electronic enterprises must base their efforts on welJ­developed strategies. In this manner, tbe probability of success is increased many folds. Embarking on electronic commerce or business should never be thought of as the sole quest of the information systems department. The following strategies are a synthesis of II best practices introduced to assist information systems departments to prepare the organization for the information age [9, 1 0]. 3.1 Strategy 1 - Improve Corporate System DeveJopment Skms In addition to developing technical skills, corporations must pay close attention to effective communication, eliminating cross-functional language barriers, and improving inadequate facilities in geographically dispersed systems. 3.2 Strategy 2 -Build a Proactive Infrastructure There must be a constant effort to keep up with technological changes. Frequently, these changes trickle down from the top as a result of various business strategies. For example, top managers may discover that they need video-conferencing capability, and the information technology people are under pressure to deliver it. This kind of approach will put the chief information officer(CIO) in a reactive posture, trying to put out fires as they appear. In putting out such fires, local resources may be used to satisfy higher level needs without any obvious benefits to local managers who may resent this fact and create barriers against success. CIOs should try to get the cooperation of all users in anticipating system needs. If users are not satisfied with an imposed system, they wiiJ try to build their bootleg systems for their own needs. Thus, project needs should be anticipated as far as possible and should be planned to meet both short-term goals of management and yield benefits for the development of the infrastmcture of the corporation in the Jong term. 12 3.3 Strategy 3 - Consolidate Data Centers A corporation embar1dng on developing an e-business system must realize that there do already exist semiautonomous data centers distributed throughout various geographical locations. There may have been a time when such data centers were desirable. Today, e-business demands integrated information systems, and the data centers must be consolidated. An integrated information system is far more effic ient in controlling corporate operations. Obviously, operating fewer facilities, maintaining minimum levels of inventory, and giving better service to customers will bring handsome returns to corporations. During the consolidation process, a number of problems of compatibility and standardization will occm, but tackling such problems is better than having semiautonomous data centers. 3.4 Strategy 4 - Standardize Data Structures As corporations grow, different data processing systems and data centers proliferate, especiaUy in transnational corporations. Consolidating data centers and systems as suggested in strategy 3 may not be sufficient. Corporations need to determine data needed at global levels and standarclize them. Standardization may not be possible for certain applications in an international setting since regulatory accounting of different countries may be a roadblock. However, this should not be taken as a signal for non­standardization. Standardization will make useful information available throughout the corporation. For example, these days many corporations are adapting XML as part of data stmcture consolidation strategy. XML issues are addressed in the next section with more detail. 13 3.5 Strategy 5 - Accommodate Linkages with Cui-rent Strategic Allies and Provide Expansion for Future Str ategic Alliances Recent developments in globalization and Internet technology are spurring corporations to form sliategic alliances. Automobile manufacturers are, for example, forming alliances to influence prices and qualities of their raw materials and parts purchases. Similar alliances are growing at an accelerated pace in other industries. These alliances are designed to create not only purchasing power but also a variety of other mutual interests, from technological co-operation to joint production. 3.6 Strategy 6 - Globalize Human Resource Accounting As companies centralize their information systems through computerization, a global inventory of human skills should be developed. Frequent human resource problems arjse when Information Systems (IS) personnel focus locally rather than globally. Recmiting of specialists, for example, must be done not with a local perspective but with a global one. This will help eliminate possible redundancies with potential savings. 4 INTELLIGENT ENTERPRISES Enterprises competing in global markets assume complex organizational forms such as supply chain, virtual enterprise, Web-based enterprise, production network, e-business, and e manufacturing. Common traits of these organizations are willingness to cooperate, global distributed product development and manufacturing, and high coordination and communication. These traits have led the trend of transformation from 14 capital intensive to intelligence intensive entetprises [1 1]. Visions of the organization's future e-Business roles as an intelligent enterprise could be formulated as follows [12]: • Transparent - Intelligent enterprises will contain substantial amounts of information on capabilities, capacities, inventories, and plans that can be exchanged between tools, servers, and optimizing agents that will augment capabilities of their human masters. • Timely - Intelligent enterprises will be designed to meet a customer need exactly when the customer wants it. • Tuned - Through collaboration and sharing of knowledge, the intel1igent enterprise wiJl serve customer needs with a mjnimum of wasted effort or assets. 4.1 Knowledge Management and Integration with XML One important challenge for enterprises today is storing and reusing knowledge. For many organizations, up-to-dale knowledge of what is relevant and important to customers distinguishes their offerings. The challenge is to assimilate this rapidly changing knowledge about products and services quickly and distribute it rapidly to leverage it for improved performance and quality service. This means finding all knowledge that is embedded in and accessed through technologies and processes and stored in documents and external repositories and being able to share it quickly with the customers. The capital-based organization needs to transform into bigh-perforrn.ing, process­based, knowledge-based enterprises, characterized by agility, f lexibility, adaptability, and willingness to learn. To overcome the difficulties during the transformation, powetful tools are needed to manage the knowledge within the enterprise and to develop the 15 communication between the company and the customers. The key tool to be used within this process is XML, which will set the standards of communication and wm help to manage the knowledge [13]. To understand how XML will help us managing the knowledge, a def111ition of a knowledge-based business is needed. 4.2 Knowledge-Based Businesses The following six characteristics of knowledge-based business were defined in Davis and Botkin [14]. ~hese characteristics are actually guidelines for businesses to put their information to productive use. 4.2.1 The More You Use Knowledge-Based Offerings, The Smarter They Get This characteristic fits in the customer-defined offerings the companies give. For example, a credit card company can build a system that could understand the buying patterns of a customer that can protect the customer from fraud. A news agency can change the interface of its system to give the type of news that a newspaper or journal requests. Knowledge-based systems not only get smcuter but also enable their users to learn. For example, General Motors' computer-aided maintenance system not only helps novice mechanics to repair automobiles but also helps expe1t mechanics to refine their knowledge. As the technology advances, the amount of information that a mechanic needs to know expands rapidly. With tllis system a mechanic can leverage the knowledge of all mechanics using the system. As a result, the system continually improves, as does the service quality. 16 4.2.2 Knowledge-Based Products And Services Adjust To Changing Circumstances When knowledge is built into a product, the product may adjust itself in a smart manner to changing conditions. For example, a glass window that may reflect or transmit sunlight according to temperature is such a product. Producing tbese producl:s will not only be marketed well but also have important economical advantages. Tbe smart pr~ducts will guide their users as well. 4.2.3 Knowledge-Based Businesses Can Customize l1teir Offerings Knowledge-based products and servkes can determine customers' changing paltems, idiosyncrasies, and specific needs. For example, a smart telephony system can understand which language will be used on specific num bers~ also by using the voice recognition system, the need for telephone credit cards can be diminished. 4.2.4 Knowledge-Based Products A11d Services Have Relatively Short Life Cycles Many knowledge-based products have short life cycles, because they depend on the existing market conditions; their viability is short-lived. For example, the foreign exchange advisory services offered by a commercial bank are highly specialized and customized for corporate clients. Such services should be constantly upgraded to keep the profits and the proprietary edge. 4.2.5 Knowledge-Based Businesses Enable Customers To Act In Real Time Information becomes more valuable when it can be acted on constantly. A system that will deliver the tour book information while you are driving the car will have a great 17 value. An interactivity. added to the system will make the product's value even higher. Knowledge-based products can also act in real time. For example, a copier machine that calJs the maintenance provider when an error occurs wiJJ have a great value in this sense. 4.3 XML's Role in Business Applications The smallest cluster of knowledge is data. These are basic building blocks of information that come in four particular forms: numbers, words, sounds, and images. Manipulation of the data determines its value. The arrangement of data into meaningful patterns is information. For example, numbers can be arranged in tables, which is information; a series of sounds, which is music, can also be considered as information. Today, an important challenge for Internet-based businesses is using the information efficiently and in a productive way that will upgrade the information to knowledge. Thus, we say that knowledge is the application and productive use of information. The shift from the information to knowledge age will be via technology. The new enabling technologies of software development such as XML, J2EE, and Visual Studio are forcing e-businesses to build knowledge-based businesses. Here we will explain the most important enabling technology, XML, within the development of e~businesses. XML can be used effecti~ely for exchanging of business documents and information over the Internet. XML is a standard language that simultaneously presents content for display on the Intemet and describes the content so that other software can understand and use the data. Therefore XML can be a medium through which any business application can share documents, transactions, and workload with any other 18 business application [15]. In other words, XML can become the common language of e­busi. ness and knowledge management. One impmtant property of XML is providing .information about the meaning of the data. Thus, an XML-Jonnatted document could trigger a software application at a receiving company to launch an activity such as shipment loading. But to provide that level of data integration, trading partners would have to agree on definiti ons for the various types of documents as well as standard ways of doing business. In addition to facilitating e-commerce, having common defini tions and uses for data also enable an enterprise to better leverage the .knowledge ctmenrly stored in information silos. XML supports the searching and browsing of such information sHos [16]. It structures documents for granularity, such as alJowing access to sections within documents and fine-tuning retrieval Also, it annotates documents, which enables users to not restrict themselves to what is in the document. XML organizes documents by classifying documents into groups and supports browsing them. AdditionaiJy, it has Hyper Text Markup Language (HTML)-like linking options that help the information users to find the documents they arc seeking. Fig. I shows the tools that are common in the organization of information through XML. XML is the next evolution in knowledge management, and organizations are beginning to understand the potential of this technology to develop enterprise-wide information architectures. As a technology, XML does not bring any value to an organization. The value of XML wHI depend on how it js used within a company. The agreement on data definitions within an enterprise has always been a hard task. At rn.inlmum, XML should be implemented strategically within the organization. Ideally, the 19 Annotate Documents I RDF I Schemas J:: I XML I (.---, X-Poin- ter--, Fig. 1. Organization of information through XML. implementation should include strategic partners and other organizations that have a need to share data and information. XML is a majm advance in the standardization of information sharing across traditional information boundaries, both internal and external Information security and privacy issues are major concerns revolving around customer and corporate data flowing across wires. Successful knowledge management in a company often depends on having access to information outside the enterprise walls. XML can also be of value here by helping to improve the functioning of supply chains and the extranet. In conclusion, it becomes obvious that managing knowledge requires better tools. We need to create systems that manage documents, as people would do, and we know that better tools need better documents. Thus by building on a solid knowledge management strategy using XML, we believe an organization can gain competitive differentiation in the near future. 20 PART II INTERNET ENTERPRISE IMPLEMENTATION CONSIDERATIONS 1 INTRODUCTION In the first section of this module we introduced essential elements of enterprise engineering in abstract and general terms. Building on the notions explored in the first section, we will address here, specifics concerning designing and implementation of Internet enterprises. In this section, a review is provided of the key concepts and concerns an Internet enterprise engineering (IEE) project would encounter and need to address. Business engineering fundamentals, technologies, and strategies for the lrlternet such as Unified Modeling Language, Cosmos Model, Enterprise Maturity Model, Web Business . Models, Methods of Electronic Transaction, Online Contracts, Security Protocols, selected integrated development tools, Next Generation Internet, and Internet2 arc covered. Over 20 occupational roles within IEE are identified and described separately. A technology implementation platform and strategy are introduced, along with marketing and customer retention technologies and strategies on the Internet A detailed overview is provided of the various Internet business tools, technologies, and terminology for the systematic construction of new ventures on the Internet l7]. For convenience, all these issues are summarized in table fmm at the end of this section. 2 BUSINESS ENGINEERING FUNDAMENTALS 2.1 UML: Officially introduced in November 1997, UML has quickly become the standard modeling language for software development [6]. It bas a business model approach that provides a plan for engineering an orchestrated set of business functions. It 21 provjdes a framework by which business is to be performed, allowing for changes and various improvements in the process. The model is designed to be able to anticipate changes in business function in order to maintain an edge on the competition. One of the advantages of modeling in UML is that it can visually depict functions, relationships, and paradigms. UML is a recommended tool for business analysts to break down a large-scale business operation into its constituent parts. Capturing a business model in one diagram is not realistic, so it should be noted that a business model is actually composed of a number of different views. Each view is designed to capture a separate purpose or function without losing any important overall understanding of the business operation. A view is composed of a set of diagrams, each of which shows a specific aspect of the business structure. A diagram can show a structure or a kind of dynamic collaboration. The diagrams contain objects, processes, rules, goals, and visions as defined in the business analysis. Objects contain information about mechanisms in the business, and processes are functions that use objects to affect or produce other objects. Object­oriented techniques can be used to describe a business. There are similar concepts in business functions that mn parallel to object-oriented techniques of design­conceptualization. Another advantage of UML is derived from the ability of business modelers and software developers to use the same conceplualization tools and techniques to achieve a common business end. Additionally, the power of UML is derived :from its ability to transcend tbe standard organizational chart [ 17]. 22 2.2 Cosmos Model: A generic approach for a business to manage change is through a holistic framework as described by Yeh in his three-dimensional model called Cosmos (Fig. 1). One of the important aspects of this model is that three dimensions exist interdependently because each dimension behaves as an enabler and an inhibitor to the other dimensions. The ";activity structure" dimension covers how work is structured in an organization, factoring in the steps and tasks that are taken to achieve an appropriate level of workflow. The ";infrastructure dimension" covers how resources are allocated and factors in the assets of an enterprise. The ";coordination dimension" covers how information is created, shared, and distributed. The cultural aspects of the enterprise are factored in here. The Cosmos model provides a conceptual space bounded by concrete factors for successfully navigating from one point of an organizational situation to another. Infrastructure Long-term vs. short-term objectives Activity Structure Stability vs. Flexibility Target Coordination Structure Modu]arity vs. Interconnectedness Fig. l. Cosmos model--holistic framework for managing change. [13) 23 The Cosmos model is an abstract tool for managers to guide their company along the best possible path. The trade-offs between the three dimensions at each point in the journey along the path are what the manager must determine to be most effective and best for the organization as a whole. In the case of work structure, there is an inherent trade­off between stability and flexibility. In the case of a coordination structure, there is a tradeoff between strictly aligning of human resources with company objectives and providing each operating unit with sufficient autonomy. More autonomous organizations are generally organized with a greater degree of modularity, allowing for the ability to make rapid decisions by adapting to changing market conditions. In the case of infrastlucture, there is a trade-off between seeking short-term gain versus long-term gain. Overall, the Cosmos mode] provides an executive or project manager with another technique to visualize the overaJJ situation and path of an organization by laking into account the three dimensions that correspond to the three main forces that affect its future [ 18]. 2.3 Enterprise Maturity Model: In order to characterize a business in terms of its level of maturity, focus, activity, coordination, and infrastructure, please refer to Table l, provided by Yeh [18]. The table provides an overview of the various levels of enterprise maturity. 2.4 Web Business Models: Entrepreneurs who wish to start e-businesses need to be aware of e-business models and how to implement them effectively. The combination 24 of a company's policy, operations, technology, and ideology defines its business model. Table 2 describes in more detail the types of business models in existence today [6, 19]. 2.5 IVIethods of Elech·onic Transaction: There are various methods and mechanisms that merchants can collect income through electronic transactions. Table 3 provides the types of transactions covered such as credit card, e-walJets, debit cards, digital currency, peer-to-peer, smartcards, micro-payments, and e-billing [19]. 2.6 OnJine Contracts: An online contract can be accomplished throt1gh the use of a digital signature. Digital signatures are the electronic equivalent of written signatures. The Electronic Signatures in Global and National Commerce Act of 2000 (E-sign Bi11) recently passed into law were developed for use in public-key cryptography to solve the problems of authentication and integrity. The purpose of a digital signature is for electronic authorization. The U.S. government's digital authentication standard is called the Digital Signature Algorithm. The U.S. government also recently passed digital­signature legislation that makes digital signatures as legally bindiqg as handwritten signatures. This legislation is designed to promote more activity in e-business by legitimizing online contractual agreements. 2.7 Security Protocols: Netscape Communkations developed the SSL protocol, developed as a non-proprietary protocol commonly used to secure communication on the Internet and the Web. SSL is designed to use public-key technology and digital 25 certificates to authenticate the server. in a transaction and to protect private information as it passes from one party to another over the Tnternet. SSL can effectively protect information as it is passes through the Internet but does not necessarily protect private information once stored on the merchant's server. An example of private information would be credit card numbers. When a merchant receives credit-card information with an order, the information is often decrypted and stored on the merchant's server until the order is placed. An insecure server wi th data that are not encrypted is vulnerable to unauthorized access by a third party to that information. SET protocol was developed by Visa International and MasterCard and was designed speci.tically to protect e-commerce payment transactions [20]. SET uses digital certificates to authenticate each party in an e-commerce transaction, including the customer, merchant, and the merchant's bank. In order for SET to work, merchants must have a digital certificate and special SET software to process transactions. Additionally, customers must have complementary digital certificate and digital walJet software. A digital wallet is similar to a real wallet to the extent that it stores credit (or debit) card information for multiple cards, as well as a digital certificate verifying the cardholder's identity. Digital wallets add convenience to online shopping because customers no longer need to re-enter their credit card information at each shopping site. 2.8 Integrated Tool Example: Drumbeat 2000: Macromedia Drumbeat 2000 is a tool capable of accepting and delivering complex infmmation and functionality through a web-interface [21]. The tool aids a visually skilled Web designer in competitively building a website without necessarily having to do any coding, which is useful in the 26 initial prolotyping phase. It is a tool that can interact with the back-end database with the ability to build a user-friendly client-side using Active Server Page (ASP) Web technology. ASP technology enables a real-time connection to the database, so any changes made to the database are immediately re flected on the client side. Macromedia D1umbeat 2000 claims to provide everything needed to build dynamic Web applications and online stores visually at a fraction of the typical development time and expense. The designers of Drumbeat 2000 also cl aim that the development environment can keep up with continuously evolving web technology, thus making it a future-oriented technology. 2.9 NGI: This initiatjve is a mulli-agency Federal research and development program began on October 1, 1997 with the participation of the following agencies: DARPA, DOE, NASA, NIH, NIST, and NSF (Table 4). These agencies arc charged with the responsibility of developing advanced networking technologies and revolutionary applications that require advanced networkjng. 2.10 Internet2: The Intemet2 is a consortium of over 180 uruversit ies leading the way towards a partnership with industry and government to develop advanced network applications and technologies in order to accelerate formation of a more advanced Internet. The primary goals of Internct2 are to create a leading edge network capability for the national research community, enable revolutionary Internet applications, and ensure the rapid transfer of new network services and applications to the broader Internet community. Through Intemet2 working groups and initiatives, Internet2 members are 27 collaborating on advanced app.lications, middleware, new networking capabilities, advanced network infrastructure, partnerships, and alliances [22). 3 OCCUPATIONAL ROLES IN illE In order to build, deploy, and maintain an Internet Enterprise, certain roles and positions most be filled for the organization to be effective. Table 5 lists and describes many of the relevant roles required within an enterprise initiative, such as Chief Privacy Officer (CPO), in addition to the more traditional organizational roles such as Chief Executive Ofilcer (CEO), Chief Technology Officer (CTO), and Chief Financial Officer (CFO) [20, 23]. 4 TECHNOLOGY IMPLEMENTATION AND STRATEGY 4.1 Microsoft Dotsmart Initiative: There are various approaches to imp.lementing strategic planning and technology implementations. For illustrative purposes, Microsoft is considered in this thesis to be one such approach for enterprise planning. Once the overall conceptualization and business pattern is created and a.ll the necessary occupational roles within the organization are identified, it is necessary to identify exactly which technology to utilize in order to build and implement the business venture. As the requirements of a business are analyzed, a useful guide is the Microsoft Dotsmarl Initiative. This mode of business analysis will help determine which business engineering concepts to use and what kinds of personnel are needed to 1un the operation. Additionally, the Microsoft Dotsmatt Initiative provides key points to address when building an Intemet operation from scratch. 28 4.2 Microsoft Technology Centers (MTCs): MTCs are areas designed for groups of entrepreneurs, Information Technology personnel, and businessmen for the rapid development. of robust e-commerce solutions. At these facilities, developers, entrepreneurs, and high-technology business persons use Microsoft Technology and the relevant knowledge to build enterprise solutions. The centers provide the essentials a team would need to develop an enterptise from the initial conception of the idea to launch. Microsoft provides essential equipment, support, and expe11ise, with an application of a ";best-practices" approach. These best practices have been tested before at MTCs, expediting the development progress and time to market. Laboratory sessions are designed to bring together an assortment of entrepreneurial individuals as they facilitate the development process using the latest Microsoft products. The MTCs offer customers wishing to capitalize on emerging Microsoft.NET technologies the service, infrastltlctme, and development environment to accelerate their projects and reduce thejr risk. The working laboratory is intended to help customers develop and test next-genera6on e-commerce technologies and demonstrate further the value of Windows platforms and other industry-standard systems for powering e­business. 4.3 Impact of XML: XML represents a more general way of defining text-based/ documents compared to Hypertext Markup Language (HTML). Both HTML and XML descend from Standard Generalized Markup Language (SGML). The greatest difference between HTML and XML is the flexibi lity of the allowable tag found in XML. An XML­based document can define its own tags, in addition to including a set of tags defined by a 29 third-party. This ability may become very useful for those applications that need to deal with very complex data structures. An example of an XML-based language is the Wireless Markup Language (WML). WML essentially allows text pm1ions of Web pages to be displayed on wireless devices, such as cellular phones and personal digital assistants (PDAs). WML works with the Wireless AppHcation Protocol (W AP) to deliver this content. WML is similar to HTML but does not require input devi ces such as a keyboard or mouse for navigation. In the case of a PDA thal requests a Web page on the Intemet, a WAP gateway receives the request, translates it, and sends it to the appropriate Internet server. In response, the server replies by sending the requested WML document. The WAP gateway parses this document's WML and sends the proper text to the PDA. This introduces the element of device portability. 4.4 Microsoft.Net Initiative: Microsoft announced a new generation of software called Microsoft .NET. This software is intended to enable every developer, business, and consumer to benefit from the combination of a variety of new Internet devices and programmable Web services that characte1ize NGI. Microsoft is trying to create an advanced new generation of software that wiiJ drive NGI. This initiative is called Microsoft.NET and it.s key purpose is to make information available at any time, in any place, and on any device. 4.5 Microsoft BizTalk 0 1·chestration: For IEE purposes, BizTalk Server 2000 is the considered a nex t-generation software that plays an important role in forming the infrastructure and tools for building successful e-commerce communities. The core of 30 BizTalk Server offers business document routing, transformation, and tracking infras tructure that is mles based. BizTalk Server offers many services that allow for quickly building dynamic business processes for smooth integration of applications and business partners while utilizing pubJic standards to ensure interoperability. Essentially, BizTalk server provides a method to build dynamic business processes quickly. 4.6 Back-end Configurations Using Microsoft Technology: In the design of the backend of a website, special considerations must be given to security. This is done by providing a kind of safety buffer from the greater world of the Internet using a demiUtarized-zone (DMZ) strategy. The components of a DMZ such as the firewall, the front-end network, the back-end nelwork, and the secure network function as a security buffer from the outside world. 4.7 Rapid Economic Justification (RE.fl: The REJ framework makes it possible for IT and business executives to demonstrate how specific investments in IT will eventually benefit the business, ensuring in the process that the IT projects are aligned with the specific business strategies and priorities. IT investments play a critical role in Internet enterprises. Important decision-making at the early stages of any venture does require an effective methodology to identify the best strategic IT investments. Leaders in the upper echelon of organizations such as CEOs, CTOs, and CFOs are being overwhelmed with complex information. REJ may prove to be a reliable method to quickly evaluate the true value worth and potential of a company by taking into consideration its intangible IT assets. 31 In the past, companies developed metrics for the valuation of IT investments on the basis of cost improvements. Metric methodologies have focused on Total Cost of Ownership (TCO), whereas the strategic role of IT in boosting new opportunities for business has been largely ignored. Understandably, the benefits of IT can be traced to ways of measuring business value the traditional way. Unfortunately, current business practices are not necessarily adequately equipped to handle the complexities of the New Economy. Although the economic justification of IT projects has been researched extensively in the past decade, the problem is that these metiJods and techniques require too much data-crunching power and time to prepare. These unwieldy research techniques need to be replaced by a new and practical approach to quantify swiftly and accurately the true value of IT investments. 5 MARKETING AND CUSTOMER RETENTION 5.1 Online Marketing: The Internet provides marketers with new tools and convenience that can considerably increase the success of their marketing efforts. An Internet marketing campaign such as advertising, promotions, public relations, partnering and Customer Relationship Management (CRM) systems are all an integral prut of the marketing process. Table 6 describes the various techniques at the marketer's disposal when using the Internet as the medium of customer information delivery [19]. 5.2 CRM Systems: CRM is a general but systematic methodology using both business and technological techniques to maintain and grow a business's customer base. CRM systems enable a business to keep detaj led records on the activity of its c ustomers 32 by using new, sophisticated tracking systems on the Internet. Table 7 shows various areas where CRM technology and CRM business techniques can assist in managing a customer base [19]. 5.3 Web Design Technology Example: Dreamweaver Technology: Macromedia Dreamweaver is Web technology for building websites on the Internet without the need for programming directly in HTivlL [21]. Also, Web designers are easily able to create Web-based leaming content with Dreamweaver 4.0. A Web designer has the ability to create site maps of the website that can be easily maintained and enhanced. This is a very popular technology available on the market that can be used to make professional quality websites for marketing and promotional purposes. 5.4 Web Enhancement Technology Example: Flash Technology: Macromedia Flash is a multimedia technology for applications on the Web. This technology gives the user, especially one not artistically talented, the ability to develop interactive animations that can look quite impressive. A flash movie can be embedded into a Web site or run as a standalone program, and Flash is compatible with Dreamweaver. Flash movies can be made with sound and animation, so it is useful as a software tool to produce demonstrations at the user-interface. Flash can be used on CD-ROMs and allows for the construction of cross-platform audio/video animations and still jmages. 33 \ 6 SUMI\-IARY TABLES We would like to reiterate emphasis areas for Electronic Enterprise as listed in the introduction of this module. These are a) hardware (mechanisms associated with physical world), b) software (mechanisms associated with computational world), c) netware (mechanisms associated with communications), and d) peopleware (mechanisms associated with human element) [23, 24]. Following tables provide a useful Jist in all these areas. For convenience, we include all summary tables in following order: Table 1 Enterprise Maturity Levels Table 2 Web Business Models Table 3 Electronic Transactions Table 4 NGI Participating Agencies Table 5 Occupational Roles in lEE Table 6 Marketing Techniques on the Internet Table 7 Customer Relationship Management 34 Table 1 Enterprise Maturity Levels Levels Focus Activity Coordination Infrastructure 5. Whole Human-society Process Self-directed teams Long-term oriented; in engineering dominate orientation, harmony with methodology workplace; toLal personal mastery, nature, people institutionalized; alignment; open, heavy investments routinely do the Flexible and honest in IT, continuous right things: predictable communication improvement change is second process, right the channels institutionalized nature first time, value- throughout adderl activities only 4. Wise Stakeholders and Process monitored Organjzational Organi:z.ation community automatically for structure based on competency oriented in high performance; cross-trained case management; harmony with dominated by teams; vision continuing community; value-added al igned with the education; team-people routinely activities; high needs of the based structure; doing things right. degrl:e of society tenm-oriented HR Changes are concurrency; few policy planned and handoffs mannged 3. Mature Customer oriented; Process defined Vision defined Integrated customer's needs and is measured with extensive capacity, are anticipated; buy-ins, multi- con sol ida ted people are proud to functional project function; work here teams exist; investment in participatory training and work culture with force planning; managers as flattened coaches organization 2. Stable Competition- Process under Internal focus, Short-term focus, oriented reactive statistical control; control oriented, fragmented bench-marking as functional division capacity, little IT, a result of reaction, hierarchical, inflexible process, difficult to get has many information, no handoffs and a formal HR policy substantial number of non-value-added tasks I . Ignorant Disoriented- Fire-fighting Ad- No clear vision, Don' t know where chaotic hoc, unpredictable, resources exist fragmented Rumor mill rampant 35 e-Business Model Storefront Model Auction Model Portal Model Dynamic Pricing Model Comparison Pricing Model Demand-Sensitive Pricing Model Table 2 Web Business Models Description The~ storefront model is what many persons think of when they bear the word e­business. The storefront model combines transaction processing, security, online payment and information storage to enable merchants to sell their products on lhe web. This is a basic form of e-commcrce where the buyer and seller interact directly. To conduct storefront c-commerce, merchants need to organize an online catalog of products, take orders through their Web sites, accept pnyments in a secure envi ronment, send merchandise to customers, and manage customer data. One of the most commonly used e-commercc enablers is the shopping cart. This order-processing technology allows customers to accumulate items they wish to buy as they continue to shop. www.amazon.com is a good example. Forrester Research reveals that an estimated $3.8 billion will be spent on online person-to-person auctions in the year 2000 alone. This number is expected to rise to $52 billion for Business-to-Business (B2B) auctions. Usually auction sites act as forums through which Internet users can log-on and assume the role of either bidder or seller. As a seller, you are able to post an item you wish to sell, the minimum price you require to sell it, your item, and a deadline to close the auction. As a bidder, you may search the site for availability of the item you are seeking, view lhe current bidding activity and place a bid. They usually do not involve themselves in payment and delivery. www.ebay.com is a good example. Portal sites give visitors the chance to find almost everything they are looking for in one place. They often offer news, sports, and weather, as weU as the ability to search the Web. Search engines are h01i zontal portals, or portals that aggregate information on a broad range of topics. Yahoo! at www.yahoo.com is an example of a horizontal portal. America Online (AOL) www.aol.com is an example of a vertical portal because it is a community-based site. The Web has changed the way business is done and the way products are priced. Companies such as Priceline (www.pricelinc.com) and Imandi (www.imandi.com) have enabled customers to name their prices for travel, homes, automobiles, and consumer goods. The name-your-price model empowers customers by allowing them to choose their price for products and services. The comparison pricing model allows customers to polJ a variety of merchants and find a desired product or service at the lowest price (i.e. www.bottomdollar.com). The Web has enabled customers to demand bener, faster service at cheaper prices. It has also empowered buyers to shop in large groups to achieve a group rate (i.e., www.rnercata.com). Customers become loyal to Mercata because it helps them save money. 36 e-Business Model Bartering Model Advertising Model Procurement Model B2B Service Provider Model · Online Trading Model Online Lending Model Online Recruiting Model Online Travel Service Model TabJe 2 (Continued) Description A popular method of conducting e-business is bartering, offering one item in exchange for anotiier. If a business is looking to get rid of an overstocked product, iSolve ~isolve.com) can help sell it PotenHal customers send their pricing pre ferences to the merchant who evaluates the offer. Deals are often part barter and part cash. Examples of items typically bartered are overstocked inventory items, factory surplus, and unneeded assets. Forming business models around advertising-driven revenue streams is the advertising model. Television networks, radio stations, magazines, and print media usc advertising to fund their operations and make a profit. www.Iwon.com is a portal site that rewards users with raffle points as they browse the site's content. www.freemerchant.com offers free hosting, a free store builder, a free shopping cart, free traffic logs, free auction tools and all the necessary elements for running an e-commerce storefront. Frccmerchanl makes money from its strategic partnerships and referrals. The procurement model means acquiring goods and services with effective supply chain management via a B2B Exchange. ICG Commerce Systems (www.icgcommerce.com) is a site that enables businesses, customers, suppliers, purchasers, and any combination of these to interact and conduct transactions over the Internet. The system supports B2B, B2C, and all variations of these models. · B2B service providers make B2B transactions on the Internet easier. These e-businesscs help other businesses improve policies, procedures, customer service, and general operations. Ariba (www.ariba.com) is a B2B service provider. The online trading model is essentially securities trading on the Internet. Trading sites allow you to research securities and to buy, sell, and manage all of your investments from your desktop; they usually cost less. Charles Schwab (www.schwab.com) is a notable example. Companies are now making loans online. E-loan (www.eloan.com) offers creditcard services, home equity loans, and the tools and calculators to help you make educated borrowing decisions. Recruiting and job searching can be done effectively on the Web whether you are an employer or a job seeker. Refer.com (www.refer.com) rewards visitors for successful job referrals. Web surfers can search for and arrange for all their travel and accommodations online, and can often save money doing so. Cheaptickets (www.cheaptic kets.com) .is a similar site that helps customers find discount fares for airl.ine tickets, hotel rooms, cruise vacations and rental cars. 37 e-Business Model Online Entertainment Model Energy Distribution Model Braintrust Model Online Learning Model Click-and-Mortar Model Table 2 (Continued) Description The entertainment industry has recognized this and has leveraged its power to sell movie tickets, albums and any other entertainment-related content they can fit on a Web page. ICast.corn (www.icast.com) is a multimedia-rich entertainment site. A number of companies have set up energy exchanges where buyers and sellers come together to corrununicate, buy, sell, and distribute energy. These companies sell crude oil, electricity, and the products and systems for distributing them. Altranet (_www.altranet.com) also sells energy commodities. Companies can buy patents and other intellectual property online. Yet2 (www.yct2.com) is an e-business designed to help companies raise capital by selling intellectuaJ property such as patents and trademarks. Universities and corporate-training companies offer high-quality distance education directly over the Web. Click2learn ~www.click2 1earn.com) has created a database of products and services to elp mdtvtdunls and companies fi.nd the education they need. Brick-and-mortar companies who wish to bring their businesses to the Web must determine the level of cooperation and integration the two separate entities will share. A company that can offer its services both offline and o nline is called click-and-mortar, such as Barnes & Noble (www.bn.com). 38 Electronic Transaction T e Credit Card Transactions E-wallets Debit cards Digital Currency Table 3 Electronic Transactions Descrjption Merchant must have a merchant. account with a bank. Specialized Internet merchant accounts have been established to handle online credit card transactions. These transactions are processed by banks or third-party services. To faci litate the credit card process, many companies are introducing electronic wallet services. E-wallets allow you to keep track of your billing and shipping information so it can be entered with one click. Banks and businesses are also creating options for online payment that do not involve credit cards. There are many forms of digital currency; digital cash is one example. It is stored electronically and can be used to make online electronic payments. Digjtal cash is often used with other payment technologies such as digital wallets. Digital cash allows people who do not have credit cards to shop online, and merchants accepting digital-cash payments avoid creditcard transaction fees. 39 Examples Companies like Cybercnsh (www.cybercash.com) and ICat (www.icat.com) enable merchants to accept credit card payments online like www.Charge.com. www. visa.com offers a variety of e­wallets. Entrypoint.com offers a free, personalized desktop toolbar that includes an e-wallct to facltitate one click shopping at its affiliate stores. In order to standardize e-wallet technology and gain wider acceptance among vendors, Visa, Mastercard, and a group of e-wallet vendors have standardized the technology with the Electronic Commerce Modeling Language (ECML), unveiled in June 1999 and adopted by many online vendors. Companies such as AroeriNet allow merchants to accept a customer's checking-account number as a valid form of payment. AmeriNet provides authorization and account settlement, handles distribution and shipping (fulfi11ment), and manages customer service inquiries. E-Cash Technologies (www.ccas.b.com) is a secure digital­cash provider that allows you to withdraw funds from your traditional bank account. Gift cash is another form of digital currency that can be redeemed at leading shopping sites. Web. Flooz (www.Jlooz.wm) is an example of gift currency. Some companies offer points-based rewards. www.beenz.com is an international, points-based currency system. Electronic Transaction Peer-to-peer Smart Cards Micropaymenls Table 3 (Continued) Description Peer-to-peer transactions allow online monetary transfers between consumers. A card with a computer chip embedded on its face is able to hold more information than an ordinary credit card with a magnetic strip. There are contact and contactless smartcards. Similar to smart cards, ATM cards can be used to make purchases over the Internet. Merchants must pay for each credit card transaction that is processed. The cost of some items could be lower than the standard transaction fees, causing merchants to incur losses. Micropayments, or payments that generally do not exceed $10.00, offer a way for companies offering nominal.ly priced products and services to generate a profit. 40 Examples cCash runs a peer-to-peer payment services that allows the transfer of digital cash via email between two people who have accounts at eCash­cnablcd banks. Pay Pal offers a digital payment system known as X payments. PayPal allows a user to send money to anyone with an email nddress, regardless of what bank either person uses or whether the recipient is pre-registered with the service. EConnect has technology in the form of a device that connects to your computer and scrambles financial data, making it secure to send the data over the Internet. EpocketPay is another product developed by eConnect that allows a consumer to make secure purchases from the ePocketPay portable device. This device acts as a cell phone with a card reader built into it and will allow you to make secure purchases anywhere. Millicent js a micropayment technology provider. Millicent handles all of the payment processing needed for the operation of an e-busi ness, customer support, and distribution services. Millicent's services are especially useful to companies that offer subscription fees and small pay-per-download fees for digjtal content. c-Billi ng Electronic llill Presentment and payment (EllPP) offers the ability to present a company's bill on multiple platforms online. Payments arc generally electronic transfers from consumer checking accounts. 41 The Automated Clearing House (ACH) is the current method for processing electronic monetary transfers. Table4 NGI Participating Agencies _A~c~ro~t~1Y~n_l_ _~ E_x~p_a_n_si~n --- ~ --- ~--~ --- DARPA Defense Advnnced Research Projects Agency DOE Department of Energy (beg inning in PY 1999) NASA National Aeronautics and Space Administration NIH National Insti tutes of Health NIST National Institute of Standards and Tec hnology NSF National Science Foundation 42 Occupation Entrepreneur e-Commerce Program Manager Enterprise Architect Business and Infonnation Architect Table 5 Occupational Roles in illE Descdptjon An entrepreneur on the Internet is usually the person with the initial idea for the entire business and is involved in its early stages of inception before official management takes over. e-Commerce Program Managers are involved in enterprise-wide e­commerce initiatives and projects, managing e-cornmerce integration and overall business and technology architecture and infrastn1cture. Usually, they arc senior-level line managers who are effective at uniting the business and technology front by coordinating units within an organization and across the extended enterprise. Enterprise Arc hitects are involved in the definition, alignment, and refinement of the overall ente rprise architecture. Their responsibilities include seeing to it that many of the tasks of program management are can·ied out properly. More important, they must provide guidance so individual projects can make optimal use of infrastructure resources for e-Cornmerce. A balancing act between business requirements and tcchnologicnl capabilities is accomplished through their efforts . Enterprise Architects have a duty to identify the requirements, goals, and constraints of the project. They allocate responsibilities for each of the architectural elements. They are also responsible for lhe coordination of the modeling and design activities for the overall enterprise architecture. They are the chief e-commerce architects because they coordinate the work information, infrastructure and application architects. All architects and modelers should be completely capable in design patterns common to the many facets of business and technology. The design pattern movement has affected all aspects of analysis, design, and implementation of component­based systems. Design patterns are the reusable material of architecture and have an important role in the complex distributed information systems lhat are conceived and developed today. Business and Information Architects have business domain knowledge, including business processes and logical information structures. They coordinate the work of business and technology analysts and modelers who develop abstract representations or business object models of the subjects, rules, roles, events, tasks, activities, and policies of the business domain. Application-neutral models that are built enable the reuse of business engineering analysis and design patterns and artifacts 43 Occupation Infrastructure Architect Application Architect Humru1 Factors Engineer Business Manager Internet Commerce Architect Table 5 (Continued) Description Infrastructure Architects identify the technical services required of the technology infrastructure to empower and support the logical busi ness and information architecture. They evaluate existing infrastructure services, s\~l ect those appropriate to a given project and acquire (via build or buy) new components needed in the infrastructure. They oversee the work of technical specialists in modeling the service architecture of the technical infrastmcturc. They maintain the technical components of the development repository. Application Architects coordinate the business process modeling activities across multiple projects and business domains. They coordinate the work of domain modelers and maintain the repository of business and component models. They evaluate existing business component services, sclectthose appropriate to a given project and (via build or buy) new components needed in the evolving business model. They maintain the business application components of thC development repository. Most importantly. tl1ey guide solution developers in blending the business object model with the infrastruchJre services needed to implement the models in an e~com merce platform. Human Factors Engineers are needed to design the next generation of user interfaces. While the graphical user Interface (GUD is recognized as the enabler of wide-spread personnl computing, task centered user interfaces provide assistance to end-users and can be a boon to productivity in the world of e-commerce. E-commerce transactions can involve a multitude of complex steps and processes. Well-designed user interfaces can help navigate and guide the user through these tasks, keeping track of the progress, and picking up where users leave off when transactions span multiple sessions of work. The Business Manager is responsible for the business approach on the Internet, creating and operating the Internet presence for the business, deciding what products and services are sold online, determining pricing, and establishing the key business relationships needed lo make a venture successful. This is primarily a business role, with particular attention paid to the success of the online business and bottom line. The Internet Commerce Architect is generally a systems analyst who turns the business requirements into a system design that incorporates the creation and management of content, the tnmsaction processing, fulfillment, and technical aspects of customer service 44 Occupation Solution Developer Content Designer Content Author Implementor Database Administrator Internet Sales and Marketing Customer Service Representative T~lble 5 (Continued) Description Solution Developers are application developers. They develop the use cases for the specific application at hand, compose solutions through extensive use of business object models, and use repositories. They assemble application components to implement c-commercc application. Unlike conventional programmers or programmer/analysts, they do not build or pmgram components. Instead, they assemble or glue together business solut ions from prefabricated components. They use highly integrated development environments (IDEs) such as IBM's VisuaiAge, Symantec's Visual Caf6, Sybase's PowcrJ, and Inprise's Jbuilder. Emerging Computer Assisted Software Engineering (CASE) tools and related methods will likely appear that tighten the link between business modeling and software development. Tools for understanding and managing business processes, such as Inte11icorp's LiveModel allows solution developers to build logical business that can automate the configuration and management of the SAP/R3 ERP system. The Content Designer is responsible for the look and feel of an Internet commerce system, including the graphic design, page layout, and user experience. The Content Author creates or adapts product information into a form that can be used for internet commerce, working within the design laid out by the content designer. The Impleme::ntor is responsible for creating any programs or software extensions needed to make the Internet commerce system work. For example, an Implementor might write the software or construct an ASP page using Drumbeat 2000 that takes product information from a database and dynamically renders it into a Web page. In the case that a database is used in the back-end, the Database Administrator (DBA) manages the creation and operation of the database to ensure its reliability, integrity, and performance. The Sales and Marketing team is responsible for focused efforts in promoting Internet-based commerce. Customer Service Representatives answer questions about products, assist buyers with registration or the purchasing of goods and services. 45 Occupation Component Developer Operations Manager System Supervisor System Administrator Security Officer Fulfillment Agent CPO Internet Lawyer Internet Accountant Table 5 (Continued) Description Component Developers usually build components in the form of coding projects. They are masters of component technology and know the intricacies of composition, delegation, and object-oriented systems analysis and design. They are proficient in component development languages (such as Java and C++), modeling standards (such as UMLand XMI), and distributed computing platforms (such as CORBA, DCOM, EJB). They understand and think in terms of architectural design patterns. In the meanti me, they will close the gap between business requirements and available components. Component developers must be highly qualified software engineers since quality'components do not just happen. They are carefully constructed using quality soflware engineering disciplines. Component Developers, therefore, must be highly trained specialists and masters of software quality processes such as CMM and ISO, as well as masters of component-based development methods. The Operations Manager is responsible for managing all service activities for the Internet commerce system. The System Supervisor manages the system staff. The System Administrator is responsible for the technical operations of the computer systems and networks. The Security Officer ensures that appropriate security measures have been taken in the design and implementation of the Internet commerce system. The Fulfillment Agent is responsible for shipping and handling of physical goods or delivery of services. In the case of digital goods, the fulfillment agent is responsible for overseeing the operation of the fulfillment system. The Chief Privacy Officer is io charge of measures for ensuring the security of vital company information, such as customer credit card numbers remains secure within the company network. An Internet Lawyer is a legal expert for Internet fu nctions. The .importance of this position cannot be overstated, because new laws and regulations could ki ll a company without legal assistance, prevention, or intervention. The Internet Accountant is responsible for ensuring that the proper accounting procedures have been followed for Internet-based transactions. 46 Technique Domain name FAQ Forum Networking Faci litation Promotions c-Business advertising Pay-per-click Pay-per-lead Pay-per-sale Webcasting Interactive Advertising Public Relations and press releases Trade shows Table 6 Marketing Techniques on the Internet Description The Universal Resource Locator (URL) represents the address of the domain name, which must be chosen with care because it reflects the company's values immediately and connotes immediate meaning to customers with its first impression. One can purchose a domain name at www.networksolutions.com. A frequently asked questions (FAQ) section contributes to a user­fiiendly site. An onli ne forum on the website enables customers to congregate at a pre-de~ign at cd place on the site to post comments and to share ideas. This promotes site activi ty. It is important to make it easy for the customer to recommend a site to a friend. This can be accomplished with a quick button that brings up an email exchange. c-Business promotions can attract visitors to your s ite and can influence purchasing. Netcenlives.com is a company that can provide your business with customer reward programs. P ublicizing through traditional channels such as television slots, movies, newspapers, and magazines is effective. Pay-per-click is a mode of operation that calls for paying the host according to the number of click-throughs to a site. Pay-per-lead is a mode of operation that pays the host for every lead generated from the advertisement. Pay-per-sale is a mode of operation that pays the host for every sale resulting from a click through. Webcasting is a broadcasting technique on the Web that uses streaming media to broadcast an event over the Web. Interactive Advertising involves consumers in the advertising campaign. An example is WebRIOT, a game show on MTV. The game is aired on television, and viewers can join in the game at the same time by playing online. Public Relations (PR) and press releases keep customers and your company's employees current on the latest information about products, services, and intemal and external issues such as company promotions and consumer reactions. Trade shows arc excellent opportunities to generate site interest by speaking at conferences, which increases brand awareness 47 Table 7 Customer Relationship Management CR.M:Area Handling Sales tracking Transaction support Data-mining Call center Log-file analysis Cookie Customer registrntion Personalization One-to-one marketing Onsite Search engine Registering with Internet search engines Partnering Afffiiate Programs Culture management Description Handling is essentially the maintenance of out-bound and in-bound calls from customers and service representatives. Sales tracking is the process of tracing and recording all sales made. Transaction support entails technology and personnel used for conducting transactions. Data-mini ng is a wny to analyze information collected from visitors. Data-mining uses algorithms and statistical tools to find patterns in data gathered from customer visits. A call center gathers customer-service representatives who can be reached by an 800 number or through email, online text chatting, or real-time voice communications. A log-file analysis is a useful way to keep track of your visitors in tenns of site visits, including each visitor's location, IP address, time of visit, frequency of visits, and other key indicators. A cookie is a technology that keeps a profile on each visitor. Customer registration is an excellent method to create customer profiles because visitors fi ll out a form with personal information. Personalization technology can help a company understand the needs of its customers and the effectiveness of its website, thereby catering to the whims of the customer. One-to-one marketing such as e-mails confirms purchases and offers new products, showing customers that the business appreciates their patronage. Onsite Search engines allow people to find information relative to a subject of interest amidst the large amounts of information available on a personal website. Registering with Internet search engines is important because there are reportedly over 400 se::arch engines in usc on the Internet. This process makes a website known to the world by submitting the website as a searchable domain name in a sea of domain names. Partncring is a way of forming a strategic union with another company. Generally, legal contracts are usually written to define the relationship in a wf'ly to help a company provide customers with complimentary services and product<;. An Affiliate Program is an agreement between two parties that one will pay the other a commission based on a designated consumer action. Affi liate programs establish new income streams for companies and individuals that host the advertising affili ate websites. Culture management is the ability to understand and cater lo a target audience's patronage and culture, especially in global enterprises. 48 LIST OF REFERENCES [1] 0. Aktunc, ";The Role of Component Technologies on Enterprise Engineering,"; Masters Thesis, Department of Electrical and Computer Engineering, University of Alabama at Birmingham, 2002. [2] D.H. Liles, M.E. Johnson, L.M. Meade, and D.R. Underdown, ";Enterprise Engineering: A Discipline?"; Society for Ente1prise Engineering Conference Proceedings, June 1995. [3] L. Whitman, Enterprise Engineeiing IE8801 class webpage, http://webs.twsu. edu/enteng, 2002. [4] W.D. Barnett and M.K. Raja, ";Object-Oriented Enterprise Engineering,"; http:/ /webs. twsu .edu/enteng/papers/OOEE. pdf, 1999. [5] J. Orr, ";Enterprise Engineedng Modeling,"; http://www.cadinfo.net/editorial!eem. htm, 2002. [6] H. Eriksson and M. Penker, Business Modeling with UML, New York: Wiley, 2000. [7] G. Herzum and 0. Sims, Business Component Factory, New York: Wiley, 2000. [8] ";Enterprise Design and Engineering,"; http://www.eil.utoronto.ca/ent-eng/, 2002. [9] M. Segal, M. N. Tanju, 0. Aktunc, and M. M. Tanik, ";Strategy Formulation for E-Business ,"; in The fifth World Conference on Integrated Design & Process Technology, 2000, Proceedings CD. [10] E.M. Roche, ";Managing Information Technology in Multinational Corporations,"; Macmillan Publishing Company, New York, 1992. [11] C. Chandra and A.V. Smirnov, ";Ontology-Driven Knowledge Integration for Consumer-Focused Smart Companies,"; Proceedings of the Twelfth Annual Conference of the Production and Operations Management Society, POM-2001, Orlando FL, 2001. [12] G.J. Cross, ";Now e-Business is Transforming Supply Chain Management,"; Journal of Business Strategy, March/April, pp. 36-39, 2000. [13] S. Chincholikar, 0. Aktunc, and M.M. Tanik, ";TheN-Queens Test-Bed,"; Technical Report 2001-1 0-ECE-0 11, Department of Electrical and Computer Engineering, University of Alabama at Birmingham, 2001. [14] S. Davis and J. Botkin, ";The Coming of Knowledge-Bases Business,"; D. Tapscott, eds., Creating Value in the Network Economy, Boston: Harvard Business School Publishing, 1999. 49

Issue 56.6 of the Review for Religious, November/December 1997. ; Living NUMBER 6 Review for Religious is a forum for shared reflection ~n the lived experiehce of all who find that the church's rich" he~'m_ges .of spirituality ~upport tbei~ personal and apostolic Christian li6es. . The articles in the journal are meant to be informative, practical, or inspirationM, written front a~ tbeoflogical or spiritual or s6metimes canonical poin~ t of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis Universit3, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPPEMA@SLU.EI)U Manuscripts, book~ for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonot, gh OP 1150 Cedar Cove Road ¯ Henderson, NC 27536 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information o,1 subscription rates. ¢1997 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal nse, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institUtional promotion, or [br the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages .and Contemporary Living NOVEMBER-DECEMBER 1997 # VOLUME56 ¯ NUMBER6 contents virtues Solidarity--More than a Polish Thing Marie Vianney Bilgrien SSND sheds light on the importance of solidarity as a virtue, especially in the preparation of the Synod for America. The Paradoxical Courage of Ananias John L. Barber draws a picture of the disciple Ananias in which the various attributes of his courage guide us in our Christian following. working together 578 587 A Quilt, a Council, and a Church Margaret Mary Knittel RSM proposes that the processes of quiltmaking and the processes of organizations call for an ever active interdependence among equal people before a loving God. Community--Healthy or Dysfunctional? Joel Giallanza CSC makes some practical observations about the choices we make for a healthy community life and describes various causes of dysfunction. 599 The Elderly among Us Eagan Hunter CSC reflects upon the importance of the elderly ~x~ among us for the vital continuity of our religious life. Revie~v for Religious 605 614 being missioned Interreligious Dialogue and the Jesuit Mission Thomas Michel SJ explains the beneficial implications of interreligious dialogue and describes the personal transformation that results. Misery Meets Mystery in Montenegro: A Survival Guide for North American Religious Annette M. Pelletier IHM pictures the "reason" for hope in the flourishing of consecrated life in North America by describing her experience of the people of the Peruvian pueblo Montenegro. perspectives 623 Itinerancy, Stability, and the Freedom of No-Where Brian J. Pierce oP examines the ascetic freedom common to apostolic itinerancy and monastic stability, the freedom both to go wherever God's Spirit moves us and to stay put wherever we have come to see that God dwells. 636 642 Grass-Roots Religious Jeanne McNulty OCV presents reflections on some new ways of living consecrated life. Jesus, Frogs, and Dancing Eileen P. O'Hea CSJ tells of the rich experience of an ever developing relationship with Jesus that deepens our love of God and love of neighbor. departments Prisms Canonical Counsel: Habit and Habitus: Current Legislation Book Reviews Indexes to Volume 56 November-December 1997 prisms Jesus Christ is the beginning and the end, the alpha and the omega, Lord of the new universe, the great hidden key to human history and the part we play in it. --Paul V-I, homily in Manila, 29 November 1970 ~esus presents us Christians with two inestimable gifts: familial intimacy with God and a share in divine vision. St. Paul speaks of God giving us wisdom to understand the mystery, "the plan he was pleased to decree in Christ, to be carried out in the fullness of time: namely, to bring all things in the heavens and on earth into one under Christ's headship" (Ep 1:9-10). Overwhelmed with the vastness of the vision, we rightly focus on the gift of intimacy. But, as we come to the end of each liturgical year, we receive reminders about the twinned vision which our relationship with Jesus entails. The many Gospel incidents of his curing blindness imply our need for Jesus to give us ever greater sight along with a deepening love relationship. One of the Gospel titles which Jesus elicits from us throughout our lives is "Teacher." As we continue to reflect on the Scriptures and receive graced insight into relationships and situations of our daily life, we become aware that Jesus remains our teacher as he was for the people during the time of his public ministry. A teacher provides information, presents new ways of seeing things, and makes connections with previous experiences, allow-ing further insights to develop. Through the gift of the Spirit, Jesus. continues giving all the richness of divine perspective. The Spirit's action gives hope to the church, whose vision is always in process of renewal. Through the focus of scripture readings during this changeover from Ordinary Time to Advent, the church faces each of us with our personal responsibility to examine whether we continue to deepen our relationship with Jesus and Review for Religious whether we allow Jesus to keep expanding our vision. The ques-tion for us: Do we seek out Jesus as our Teacher? If we enter into Matthew's final-judgment scene, how does Jesus find us "seeing" and dealing with our fellow men and women? With our aware-ness of ecological balance, how responsible are we to an envi-ronment given over to our care? Does "all things being created in him" affect our attitude of reverence in exploring Mars or some galaxy in the future? We talk about "getting stuck in our ways." We sometimes car-icature it as a special problem for the older person, but it has no age boundaries. We see children quickly get into certain ritualized ways of playing. We certainly know such patterns in our own behavior. In fact, prejudice is a fixed way of seeing or of relating. In the face of personal and historical evidence, it is a paradox to be engaged in a growing relationship with Jesus and at the same time to cling to prejudice. Does prejudice signal to us that we may be trying to focus myopically on the Jesus relationship without let-ring Jesus be Teacher for us? We may forget that faith vision is a grace always to be prayed for. Perhaps we have placed ourselves more in the position of Peter refusing to let his feet be washed, and we too need to hear Jesus' reprimand that unless we allow him to wash our feet (that is, allow our relationship with Jesus to affect our way of seeing and of acting) we will end up having no rela-tionship with him. We need to be challenged by the Pauline vision to enter into the divine pleasure of reconciling everything--both on the earth and in the heavens--in Christ. At the close of a liturgical year, as we listen to the Gospel accounts of end times and final-judgment scenes and then move on, in Advent, to the careful preparations for God's entering into our human history in Jesus, we realize anew how we are called to play our part in the cosmic vision--what St. Paul called "the mystery of Christ," the divine de, sign of salvation. Like St. Paul, we too want to make Christ known, hoping to make every human being complete in Christ, since in him--the image of the invisi-ble God--we see God's image of what it means to be human. And in our Christmas awe we continue to pray that we may have eyes to see that Mystery Incarnate, "the fullness of him who fills the universe in all its parts.'? David L. Fleming SJ The editors and staff of Review for Religious wish all our readers a most blessed Christmas and New Year! Noventber-Decevnber 1997 MARIE VIANNEY BILGRIEN SolidaritymMore than a Polish Thing virtues For too long, people have equated the concept of solidar-ity with the Solidarity Union Movement in Poland in the 1980s. On the other hand, many people have not paid any attention to solidarity because they thought of it either as a Polish thing or as just a passing event. For a few years solidarity generated written articles and symposiums after Pope John Paul II named solidarity a virtue in his 1987 encyclical Sollicitudo rei socialis. Can one birth new virtues in our religious tradition? I suspect one can, if one is pope and writing an encyclical. So maybe sol-idarity is a Polish thing! In any case, interest in the virtue soon died down. I know this because in 1994, when I was in Rome writing my dissertation tided Solidarity: d Principle, an Attitude, a Duty, or The Virtue for an Interdependent I4rorld, I seemed the only one interested in it--especially as a virtue. Yet there is a new surge of interest, due to the linea-menta prepared for the Synod of America titled Encounter with the Living.Jesus Christ: Vday to Conversion, Communion, and Solidarity. In the lineamenta, solidarity is referred to as a principle, a duty, and a virtue. Individuals and groups are urged to practice solidarity "to channel effective aid to groups and nations which suffer from poverty." Solidarity as a virtue is "a morally necessary reaction to the exis- Marie Viarmey Bilgrien SSND, director of the Hispanic ministry office in the diocese of Baker, may be addressed at P.O. Box 823; Madras, Oregon 97741 Review for Religious tence of injustice in social conditions" that affects many individ-uals and nations. Emphasizing the fact of interdependence, the lineamenta stresses that solidarity must be practiced not only by individual persons, but by entire peoples and nations, inasmuch as the world is economically, culturally, and politically more and more interconnected. What one country does regarding migra-tion, the use of natural resources, the drug trade, genetic manip-ulation, international economic relations, and so forth affects many other countries. The lineamenta stresses that solidarity is part of the church's social teaching and is to be practiced by everyone (§55); it explains as does Sollicitudo rei socialis that, if we want to undo the structures of sin so prevalent in our world, the solution lies in the moral realm. Just as sins of individuals create structures of sin that take on a hideous existence of their own, "an all-consuming desire for profit and thirst for power," so too acts of the virtue of solidarity by individuals, groups, and nations can build up structures of virtue that have a "decisive influence on economic programs and policies, on social communication, on culture, on healthcare, and so forth" not only locally but also nationally and internationally. It will be interesting to see how the idea of solidarity plays out in the meetings and documents of the Pan-America synod. Solidarity has a longer history than most people realize. It appears five times in the Latin of the Vatican II documents: twice in Apostolicam actuositatem, §8 and §14, and three times in Gaudium et spes, §§4, 32, and 57. In reading the texts one can glean that solidarity has an important spiritual dimension. It is a part of charity and has an individual and a universal dimension. It creates a responsibility to act. Jesus' incarnation shows his and God's sol-idarity with humanity. Our response to that gift is the practice of solidarity, recognizing that we are one family, that we have received gifts and talents to be used cooperatively--for the good of the whole family. Paul VI used the idea of solidarity extensively, especially in Populorumprogressio (see §§17, 43, 44, 48, 62, 64, 73, 80, and 84). It also appears in the Italian translation of Pius XII's encyclical Summipontificatus in 1939. He understood solidarity as the unity Jesus" incarnation shows his and God's solidarity with humanity. November-December 1997 Bilgrien ¯ SolidaritymMore than a Polish Thing of the human race, our.common origin from our Creator, sharing a "common habitation, this world of ours whose resources every-one has a natural right to enjoy., as they are needed for preser-vation and self-development." John Paul has been writing about solidarity since 1969. In his book The Acting Person, in describing personal development, he devotes a whole chapter to the necessity of attitudes of both oppo-sition and solidarity for the true and complete development of mature persons. In naming solidarity a virtue, he gives it greater importance. What does that mean? Solidarity as an attitude, duty, or principle only helps people to do the right thing, but as a virtue it helps them to become good. Duty implies decision and action, but virtue implies a disposition, a power, a perfection. Duty asks, What should I do? Virtue asks, How should I be? Virtue helps us do the right thing for the right reason. Solidarity is a virtue not only for individual persons, but also for groups working together and for nations in a world that is ever more interdependent. Solidarity is the virtue that can move society to the good. Solidarity is the virtue that can transform persons and society. In describing the virtue in Sollicitudo rei socialis, John Paul says that it is the response to relationships in a world that is inter-dependent; "it is a firm and persevering determination to commit oneself to the common good" (§38). He adds that the virtue is valid only when we recognize others as human persons, equal in dignity; when we feel responsible for those who are weaker--the poor (§39). In two paragraphs he lays out the components of the virtue of solidarity: interdependence, the common good, the dignity of the person, the preferential option for the poor. Solidarity recognizes that people, nations, all of creation are interconnected. What happens in one area of the world can have tremendous effects in another part. The actions of individuals, nations, and blocs of nations either increase the structures of sin (thirst for power, all-consuming desire for profit, ethnic wars, unjust wages, inhuman working conditions, patterns of violence and sexual abuse) or can build up structures of virtue (cooperative efforts to bring about a more just world and preserve the integrity of creation: the United Nations, groups concerned about ecol-ogy, peace-and-justice commissions, and so forth). Solidarity as a virtue recognizes people as equal in dignity and worthy of respect. Solidarity as a virtue sees each person as a Review for Religious member of the world family, as an image and likeness of God. Instead of looking at others as simply other, solidarity helps us to see them as neighbors, as brothers and sisters. From this flow the importance and necessity of working together to preserve the human family and the integrity of creation. Some of this can be seen in the work of the U.N. as it sends groups to work with refugees or promote peace between warring eth-nic groups. One sees the virtue in Doctors with-out Frontiers, who work in many parts of the world, and in other volunteer groups promot-ing health, education, and housing in poor coun-tries of the world. In accepting and recognizing the human dignity of each person, there must be a focus on those who are poorest. Both John Paul and Paul VI noted that their eyes were opened to the poor during their travels to Latin America and India. When one stands in a different place, one sees differently. Moving out from the Vatican palace to the streets of Calcutta and the barrios of Rio de Janeiro changes the view. Their eyes were opened; their awareness of people's suffering intensified. After those journeys, both popes talked more and more strongly about the necessity of "an option for the poor." In Sollicitudo rei socialis John Paul explains that a preferential option is not an exclusive option, but is a "firm and irrevocable option." Solidarity with its component of an option for the poor helps us to see the wider issues, the intertwining of systems and structures that oppress the poor rather than raise them up. Somewhere, in solidarity's judgment, the poor have a role. It is not true solidarity if the poor are overlooked or treated with conde-scension. In each judgment that is made, each action taken, one should ask: How will this affect the poor? The real goal of an option for the poor is to move beyond helping them and provid-ing care. The goal is for the poor to be authors of their own actions, to make their own decisions, decisions that are effective in moving them from poverty to participation in society. The goal is for them to be no longer .treated as children incapable of tak-ing care of themselves, but to participate in decision making so that the effects of solidarity are felt by all and begin to reshape the unjust structures that keep the poor poor. Only when the poor Solidarity recognizes that people, nations, all of creation are interconnected. November-December 1997 Bilgrien ¯ Solidarity--More than a Polish Thing are treated with full dignity will the virtue of solidarity begin to flourish in all its splendor. What is at stake is the common good, the good of all and the good of each individual, and solidarity is the virtue that commits everyone to the common good. Solidarity directs nations to sub-ordinate their national interests for the good of the planet, for the good of all. Solidarity directs individuals to transcend their greed and selfishness and focus on the good of the whole. Our years of selfishness, of greed for power and money, have caused havoc in the environment and have placed future genera-tions in jeopardy. No one can quash worrisome questions about the "greenhouse effect," about the dangers of the ozone level in the atmosphere, and about unknown effects of massive deforesta-tion and the continuous piling up of industrial waste. We continue to kill our planet. The widespread experimentation and manipula-tion in the biological sciences has outrun our ability to make moral decisions. Those decisions or indecisions will have for future gen-erations repercussions that we cannot predict. Solidarity is the virtue that can bring us to a greater consciousness of the importance of our moral decisions. Solidarity, by focusing the common good, reminds us that the differences of race, gender, ethnicity, culture, and economic status do not have to be divisive. Solidarity is the virtue for the third millennium. It has the capacity to inform interdependence in such a way that persons, peoples, countries, and nations will relate to each other equally, as members of the same family. Solidarity as a virtue orders actions and relationships towards the common good. It is the virtue that can transform a world of unjust structures, structures of sin, into structures of virtue, structures of justice, family structures. The general secretariat of the Synod of Bishops in its working paper has begun to answer the call of John Paul to unite all peoples of the Western Hemisphere and offers the practice of solidarity as one of the ways to solve the massive problems and inequities of the two continents. Conversion, communion, and solidarity in, with, and through Jesus Christ will be important on the journey into the third millennium. Solidarity is only the beginning. Review for Religious JOHN L. BARBER The Paradoxical Courage of Ananias anlthe pages of the sacred text, we find many courageous, but so human, people. One .such bold, authentic person was Ananias of the Book of Acts. The prelude to his encounter with Paul (then named Saul) is recorded as follows: A disciple called Ananias who lived in Damascus had a vision in which he heard the Lord say to him, "Ananias!" When he replied, "Here I am, Lord," the Lord said, "You must go to Straight Street and ask at the house of Judas for someone called Saul, who comes from Tarsus. At this moment he is praying and having a vision of a man called Ananias coming in and laying hands on him to give him back his sight." When he heard that, Ananias said, "Lord, several people have told me about this man and all the harm he has been doing to your saints in Jerusalem. He has only come here because he holds a warrant from the chief priest to arrest everybody who invokes your name." The Lord replied, "You must go all the same, because this man is my chosen instru-ment to bring my name before pagans and pagan kings and before the people of Israel. I myself will show him how much he himself must suffer for my name." Then Ananias went. (Ac 9:10-16)~ We know very little about Ananias, other than what we glean from this short account in Acts; he was "a disciple" of Jesus and lived in Damascus. Rather than being a longtime citizen of that city, our Ananias may have been a refugee from the persecution of Christians in Jerusalem. Though this is uncertain, we will John L. Barber, a lawyer, married and the father of two college-age sons, is also a lay minister at St. Paul's Episcopal Church. He writes to us from 600 Nokomis Court; Winston-Salem, North Carolina 27106. November-Decentber 1997 Barber ¯ The Paradoxical Courage of Ananias Saul is not only a real person, but also a symbol for the challenge to move from what we know, from safety, into the unknown and risk. --y-72J assume that he was indeed one who had fled from religious oppression. From Paul's address to the Jews of Jerusalem, we learn he was also "a devout follower of the Law and highly thought of by all the Jews living" in Damascus (Ac 22:12). Apparently his name was a common one, for in Acts we meet two other Ananiases. The first appears in chapter 5--Sapphira's husband, who lied to the Holy Spirit--and in chapter 23 we encounter the other, the high priest who ordered Paul struck on the mouth. In the same type of human plight in which our faith is tested, the constancy of Ananias was tried. In this sense Saul is a metaphor for those predicaments into which we must walk, involving a difficult or dangerous person or situation and presenting some risk from which we fear harm. The potential injury we face may not be as grave as the arrest and imprisonment that Ananias dreaded. Nonetheless, to us it feels and seems harmful, and we are afraid. As we journey on our Christian pilgrimage, all of us must face our own fear-provoking Sauls. Who are these Sauls for us? They are those places and people to which we would not go, were it not for God leading, moving, and stirring us and urging us to grow. They are life passages and problems we would not engage in, were it not for God inviting us or interrupting our lives. Saul may appear in life passages such as a midlife crisis or that time when the last child leaving home creates what is commonly called "the empty nest." In these interruptions we lose our bearings. Our "Saul" in them is the challenge of finding our direction again and reorienting ourselves. They might be crises like a divorce or the death of a spouse or loved one, the loss of a job or dissatisfaction with one's career. In these situations we face Saul when we are forced out of our ruts to seek new or renewed meaning for life. Saul is not only a real person, but also a symbol for the chal-lenge to move from what we know, from safety, into the unknown and risk. He is a sign for that time in life when our devotion to God demands concrete but hazardous action. We may find our Sauls in people with whom we have some Review for Religious confrontation, particularly if we are conflict avoiders. On the other hand, the Saul could be a confrontation with our own selves as we meet the challenge of seeing the truth in our own failings and weaknesses, limitations andsins, and dysfunctions and addic-tions. The dangerous Saul might be the challenge of learning healthier ways of relating and living. These types of self-con-frontation, in which we face the painful reality in our own hearts, can require even more courage than conflict with others. Typically, life's Sauls, in the guise of hard and risky challenges, involve both types of encounters: encountering self and encountering another person or some passage or crisis. For both of these, fortunately, we have a guide in the person of Ananias: he faced his own fear and Saul as well. A pattern for a bold Christian spirituality, he presents, when viewed from dif-ferent angles, a multidimensional courage. What, then, were some of the facets of his intrepidity? His Christian courage involved at least five attributes: openness before God, obedience, reluc-tance, calculated surrender, and the gift of grace. Openness before God The characters of the Bible portray many different stances or postures vis-~a-vis God. The prophet Jonah tried "to get away from Yahweh" (Jon 1:3). In Genesis, after Adam and Eve suc-cumbed to temptation, they hid from the Lord God who came to them "walking in the garden in the cool of the day." Ananias, on the other hand, was neither taking flight nor hiding. While he may have fled the persecution in Jerusalem, he did not flee from God. The Lord did not have to say to him, "Ananias, where are you?" as he did to Adam (Gn 3:8-10) or unleash "a violent wind on the sea" as he did against Jonah (Jon 1:4). Instead, Ananias had laid, himself bare before God, saying, "Here I am, Lord. Speak, your servant is listening." This "I-tere I am, Lord" stance in the presence of God is the courageous spirituality. Living "out there," in front of God, is the stalwart posture of discipleship. It is scary to live openly before God. What sins will God allow us to see? How will the glow of his love and the heat of his righteousness feel on our faces? What sufferings that our broth-ers and sisters endure will we, too, be privileged to face? What will the Lord ask us to do? For example, we pray earnestly, longing to hear God as clearly as Ananias did. Then, L.f-73 November-December 1997 Barber ¯ The Paradoxical Courage of Ananias when we do, we are hesitant to do what God has asked of us. We question God, saying, "Lord, did you really say what I thought you said?" or "God, I wanted you to speak to me, but I really don't want to do what you asked." Hiding from God among the trees of the garden is the spir-ituality of fear. Taking flight from God is the spirituality of escape. Openness before God is the spirituality of Ananias. Obedience The obedience of Ananias flowed out of his openness before God. This aspect of courage led to another, that of obedience. Courage for the Christian is different from bravery in other con-texts. For the believer, courage is connected to our obedience to God. An outgrowth of Ananias's openness was his vision in which he heard God speak, a time of intent listening for and to the voice of God. According to author Henri Nouwen, there is a com-monalty between obedience and intent listening. The word obe-dience springs from the Latin ob-audire, which signifies intent listening? Such intent listening is an act of courage in itself. For, if we begin to listen, we may come to know the sound of God's voice. And, if we come to know the sound of the voice, we may actually hear it. And, if we hear what God has to say to us, we are left in a dilemma of response and answer, as was Ananias. Reluctant Courage In our society we tend to view brave people as those who have no fear. In fact, the word "fearless" is a synonym for "courage." Yet, if we wait until we have no fright or consternation before we take a particular action, we will never act; for who among us is never afraid? This, however, is all-or-nothing thinking. Instead of being either valiant or afraid, we are simultaneously both3--valiant and afraid. Bravery, in truth, is action in spite of fear. In the face of the terror which looks us straight in the eyes, courage is a life stance or attitude which enables us to go to that dreadful place where God may be leading and we otherwise would not travel. For Ananias, bravery existed coexisted with his fear. He was obviously afraid of Saul, who journeyed to Damascus "still breath-ing threats to slaughter the Lord's disciples" (Ac 9:1). Having ReviewforReligious heard the Lord, Ananias responded by saying, "But, Lord, let me point out a few things to you. This Saul is a dangerous man. He might arrest me and put me in prison. I've already fled Jerusalem to get away from persecution, and now you want me to walk straight back into it." There is no evi-dence that Ananias ever got over being afraid of Saul. Although he was reluctant in his fear of Saul, Ananias nevertheless responded in faithfulness to the voice of God. He went to Saul in and with his fear. Following the example of Ananias, courage for the Christian exists not in overcoming our human- Courage for the Christian exists not in overcoming our humanity, but in our humanity. ity, but in our humanity. For the Christian, courage lives where there is obedience to the voice of God in spite of a very real dread. A Calculated Surrender For the Christian, courage is also an ambiguous place of ten-sion between knowing and counting the costs of our obedience, on the one hand, and, on the other, surrendering to consequences of our listening to God that are yet unknown. It is action flowing out of a paradoxical wisdom and foolishness. Whatever we might say about Ananias, he counted the cost of obeying God. He knew the risks. About our Ananias, there was a certain sophistication and wisdom. He had a firm grip on life as it really is, including the ugly part, particularly if he was a refugee from the persecution in Jerusalem. As a realistic person, his brav-ery was not a gullible one. Arrest, prison, stoning, persecution-- he knew very well what he might be getting into if he obeyed God and went to Saul. He was regardful of the reality of this man, who "entirely approved of the killing" of Stephen and "worked for the total destruction of the Church" by going "from house to house arresting both men and women and sending them to prison." (Ac 8:1 and 3). While he was well acquainted with the kind of man he was, his encounter with Saul also held a very real terror of the unknown and unfamiliar. Ananias did not know whether he would survive this ordained meeting or be stoned to death. Though we count the costs of our obedience, we still cannot know the ultimate out- Noventber-December 1997 Barber ¯ The Paradoxical Courage of Ananias come. The future cannot be envisioned. An old Jewish proverb says that "man plans but God laughs." Despite our best planning we cannot eliminate all surprises and exigencies. For the Christian, courage involves surrender into the hidden outcome of our obe-dience. In our confrontations we must know the risks we face. We are called to be wise as serpents. At the same time we cannot fore-see all the risks, and so our courage must have some element of surrender in it. In facing others we miglit lose our jobs, endure retribution, or suffer alienation in relationships. In the passages and crises of life, we might be forced from our comfortable lifestyle to one of greater risk as well as service and deeper mean-ing. In discovering ourselves as we really are, we may feel the heat of God's gaze with an intensity similar to the sun shining through a magnifying glass. Discomforting it is to see both the chaff and the wheat of the ripening crop of our own lives. Ananias's intrepidity was not naive, but one rooted in reality. Nonetheless, it involved a letting go of his life and relinquish-ment to God. If we are to be brave Christians, we must enter the place of tension between counting the cost and surrender. Gift of Grace We return to the name Ananias. For actors in the Biblical drama, a name was significant. So it was for Ananias. His name is derived from the Hebrew name Hananiah, meaning "the Lord is gracious" or "the Lord shows grace." For us to hear God's voice, the Lord must speak--which in itself is a special grace. With its limited resources, our own courage can take us only so far. Then, in order to heed the sound of God's voice, we come to the point where our humanity needs a healthy dose of grace. God's gra-ciousness is our access to Christian courage that is required of us if we are to be disciples. Grace is the window through which we step from hiding before God to the presence of God. Grace is the threshold which we cross from a fearful inaction to an obe-dience of reluctant courage. The irony of Christian courage is that it requires both a personal achievement and a gift from God. Living openly before God, Ananias of Damascus exposed him-self to hear whatever the Lord might say. Once he heard the voice of God, he responded in obedience. But his response was a human one of courage in its reluctance and hesitancy in its bravery. Review for Religious Realistic in his intrepidity, he both knew the risk and counted the cost of going to Saul. At the same time, he abandoned himself to the unknown consequences. Then he relied on God's grace so that he might be obedient to his voice. To varying degrees we are all Ananiases, whom William Barclay called "one of the forgotten heroes of the Christian Church." The mystery is that we are persons of paradox--as was Ananias; reluctantly courageous, calculated in our surrender, and obedient through grace--as was Ananias. Notes ~ Scripture quotations are from the Jerusalem Bible. 2 Seeds of Hope: A Henri Nouwen Reader, ed. Robert Durback, p. xxix. 3 I am indebted to Maurice Briggs MA for this insight about "all or nothing" or "either!or" thinking ove? and against "both/and" thinking. Rev. Briggs is a member of the faculty in the Department of Chaplaincy and Pastoral Education at North Carolina Baptist Hospital, Winston- Salem, North Cai'olina. Advent Cave Plato knew about the dark, how we prisoners face the wall in chains, only the fire b~hind us letting us see the m~oving shadows we call real. Far above, looms the door to light, reachable only by those who turn ~ away,from all they know. Wisdom, who lived in the cave at Nazareth where parents made a home and carried water to thefire, sitting at night in quiet, thoughts and the animals dozing near embers, the dying light, after a day of learning the real, calls us to turn and face the door. Evelyn Mattern November-Deconber 1997 MARGARET MARY KNITTEL | A Quilt, a Council, and a Church working together The quilt movement should be preserved as a col-lective enterprise with an ethical concern. If taken seriously as women's art, quilts cannot be perceived and enjoyed as isolated aesthetic objects divorced from the relationships of women to each other and to the rest of humankind. Quilts emin~ently pose the question of how one behaves in the asking and viewing of art. --Radka Donnell, Quilts as Women's Art Twenty years ago I took several tries at developing skills "for the home," sensing at first blush of midlife that my. more productive impulses would require something for my hands to do in my old age. Firs~t, there were the needlepoint classes, ~e.~n quilting. Quiltmaking is not for the faint of heart. As a dropout from Advanced Quilting, I can attest to the shaky feeling in the knees when faced with what appears to be an infinite number of steps. This quiltmaking episode would be instructive. As I have come to understand them, both quiltmaking and organizations involve mutuality and interdependence as essential pro-cesses within their respective collective enterprises. A Collective Enterprise In quiltmaking, the mutuality and interdependence of the women are reflected in th~ final product. Design, tex- Margaret Mary Knittei RSM works as a grants consultant for nonprofit organizations. She may be addressed at P.O. Box 634; Geneva, Illinois 60134. Review for Religious ture, color, and template come together through their hands, through their spirit shaping. "Quilts are healing because they accept the uniqueness, the positive difference, and the mortal limit of each human being."1 A quilt's design, texture, color, and template over a period of time will collect these human beings and express their individualities anew. Design, texture, color, template .become interdependent, one with the others, to bring beauty to the whole. The overall design of a quilt needs a working principle, a template, to express the color and'the texture, to specify the difference. One shape, a tri-angle for example, can be the basic design of countless quilts~ The textures of various fabrics add to color and design, with the template giving the basic shape. Color in all its bold or modest hues as textured by the various materials gets a specific shape and then is pieced'into a growing design. The mutuality and interdependence among the quiltmakers affirm them all. Positive differences go somewhere into a future, not wasting time with empty words of control; rather, they speak of vision. Limit recognizes this is a bordered piece, this quilt, and we its .shapers affirm the grace of the moment~, knowing it could be the grace of a lifetime. .Quiltmaking is a healing image, one that includes authentic conversation, meaning-filled relationships, among the people sharing the brganizational life of a parish, a religious community, a church. "Religion here is the sensation of being one with the whole, of belonging, not of subjection.''~ The virtues of quilt-making are the virtues of a healthy human organization. A Demo~cratic and Affirming Mission . Radka Donnell says in her perceptive book: "To the work of piecing quilts I was silently called, and i( took me years to sort 6ut the problems it revealed and the-difficulties it created. The early groups of contemporary quiltmakers were inspired by a sense of mission. If not expressly feminist in each case, this mission certainly was democratic and affirmative of each individual quiltmaker a'nd each quilt. (p. 6) The metaphor of quiltmaking can remind us of the Second Vatican Council's challenge to the church to accept both its divine mission and the human organization called to participate in thLa$t-7-9 November-December 1997 Knittel ¯ A Quilt, a Council, and a Church mission. Facing problems and difficulties, it is an organization capable of error, of hurt and pain, in search of truth, in sea.rch of healing and grace. During the thirty and more years since the council's call, at times its substantive energy seems depleted and diminished; but ultimately, in the hearts of people, the message will never be muffled or suffocated. The post-Vatican church as organization, as. human organi-zation, seems destined for democratic and affirming conversa-tions. That kind of, change and growth lies in the hands of all believers, as people seated as equals around a corporate quilt. If we are quiet.like the quiltmakers, we still hear, from the heart of the council, that call, that sense of being missioned, to the inclu-sive and respectful goodness of lives lived to the full in the sight of God. Our lives continue on, and as we look desperately for mileposts we acknowledge we are still on the way. Concerns for democratically and respectfully affirming connections become earnest calls for better ways of being together, whether it be in a parish, a religious community, or the church universal. Religious organizations, as human organizations, need to face their corporate humanity. A corporate way of being human is important, whether we admit or deny the fact, whether we like it or not. The foibles of people's human interaction can be acutely felt at an individual level. Often, however, corporate humanity recognizes the problems only after many have been hurt. Words like "low morale" or "uncooperative" become blame tags. The dilemma for leadership is that, when you blame, you do not lead. The nature of bureaucracies is to maintain power, no. matter what the cost. The church needs to ask itself just how bureau-cratic it wants to be. If it chooses to be increasingly pastoral, it will find that parishes, religious orders, dioceses, and the church uni-versal will raise new questions, demand new ways of~behaving. Within a bureaucratic church organization, the individual-- parishioner, ~priest, vowed religious, bishop, employee--will mat-ter less than the maintenance of power: posturing, identifying totally with power, seeking to dominate. To survive, members might feel they must be subservient in one way or another. Within a bureaucracy the common good is co-defined with the maintenance of the organization itself. More time and energy are given to protecting a bureaucratically bungled decision than to thinking through afresh what is happening. Things as we hard known them remain the same. In the face of an entrenched Review for Religious bureaucracy, the better educated, the more aware, may leave. Feeling tokenism and lack of care, they may go off, re,searching for their soul. For those who stay, the mission seems dissolved within the bureaucratic. Doing the task mindlessly and relating to self, oth-ers, and God make it all bearable. Fair Dealing Radka Donnell makes this observation about quiltmaking: To be interested in the theory and practice of quiltmaking means to look for fair dealing between women, as well as between men and women. It indicates a readiness to fight against all obstacles preventing us from creating a better world together. (p. 72) One systems view of organizations sees them as made up of four equal subsystems, mutually interdependent in their rela-tionships. These four separate and different subsystems are called the task, the structure, informal groups, and the individual. These four separate and different subsystems function optimally when all are equal to one another in importance and mutually interde-pendent in their relating. If one of these subsystems puffs up, the whole system is affected. The other subsystems get leaned upon, diminishing their contributions within the whole. If one of these subsystems withers, the functioning whole likewise suffers, gets skewed. Parishes; religious communities, and the church universal as human organizations are distinct systems. Each could be said to consist of the four subsystems of task, structure, informal groups, and the individual. The Task as Subsystem. The task in a. religious community would be its charism, the unique mission of a community as per-ceived within the Catholic tradition in its particular context. Similarly, a parish has a particular local task to accomplish. A contemplative group of religious women varies from an active one, and0an inner-city parish from a suburban one. While each participates in a still larger system, locally they are themselves separate organizations. Over time numerous activities accrete to any organization, but its central mission remains. Confusion, dif-ferences, outright hostilities occur when an important question is not acknowledged or goes unasked: "Just who does the sending, November-December 1997 Knittel ¯ A Quilt, a Council, and a Church the missioning?" Is it God, a founder or foundress, this hospital, a church, the history of a town or city? The Structure as Subsystem. The second subsystem to be looked at here is structui'e or governance. Within a community or a parish, we all know the persons making up the structure. Vv'hether community government be elected or discerned, it finds itself in Whether community government be elected or discerned, it finds itself in a quandary of expectations from membership, and from itself. a quandary of expectations from mem-bership and from itself. Likewise, a new pastor looking around for the first time feels various expectations arising. Leadership needs to lead, but, when it does, its performance may not fit pre-conceived notions. Then leadership may be tempted to resist the future; to lean back and maintain the present, and hence to end up reissuing the past. Leadership in the ideal sustains the vision of the common good, which in itself is a process both democratic and affirming. A structure ideally assumes lines and processes of accountability that are at .once just and active. Leapfrogging .and micromanaging from a0distant central office can bypass managers and commit-tees on the scene and violate the rights of the organization itself. Again, if local people .spontaneously blurt out their evaluation of an associate pastor at a parish council meeting, they bypass proper procedures and strip away the individual's right to an appropriate evaluation of job performance. The structure, we need to remem-ber, is one of four equal and interdependent, subsystems contex~ tualized within an organization. Informal Groups as Subsystem, The informal groups in an orga-nization would be various clusters of individuals espousing simi-lar norms and sanctions among themselves. They appear neutral in a well-functioning organization, manifesting as they do a nat-ural affinity of persons. Sometimes, however, an informal group skews an organization, a company, a religious community, or a parish by losing sight of the larger task, the mission, the com-mon good, and seeking its own way of goverfiing the whole. The informal group may try to impose its own values on the majority in any number of ways: by inclusion, exclusion, intimidation, and oppression, by pushing to be the most holy, the most dedicated to Review for Religious the poor, the most attentive to keeping the church intact, the most pro-life. Many masks can disguise the will for power over others, and an informal group in any organization can obscure and even obliterate the vision. The Individual as Subsystem. The fourth subsystem within this model of organization is the individual. Individuals and the moti-vations they bring to the organization impact the entire system. The recognition of the variety of motivations at play within any group can be a sobering and staggering realization. From studies on the impact of opportunity in organizations, we know that the "anointed" in organizations, those high flyers who move quickly through ~the ranks, are given life through our desire to observe them as winners. We endow their ideas and words with more credibility. We entrust them with more resources and better assignments. We have already decided that they will succeed, and so we continu-ally observe them with the expectation that they will con-firm our beliefs.3 The anointed individual in this language of organization-as-system distorts the life of the organization, overshadowing struc-ture, informal groups, task or mission, and other individuals. Other members give over their .truth, their experience, and, in thus surrendering their individual dignity, they suffocate the pos-sibility of democracy or the achievement of the common good. The anointed individual becomes a god. Within a church or reli: gious organization the confusion of gods for God needs contin-ued sorting. Self-Healing Among her comments about quilting, Radka Donnell says: The.more the system gets into high gear, the more self-he~ aling is needed. (pp. 126-127) In church organizations, isolation and wrongly constructed obediences sometimes intensifies the claim of the few to be anoint-eds. A particular organization's structure, informal groups, and task or mission could conceivably be dominated by an anointed; in this mix, religious language might be used to cover ambition, to anoint the anointed. A wonderful scene from the movie Richard 111 swipes at the capacity of religious language to cover up. Richard, pretending to be secluded and hard at prayer, emerges to be "convinced." to November-Dece~nber 1997 Knittel ¯ A Quilt, a Council, and a Church accept the English throne he has serpentinely plotted and mur-dered to acquire, Knowing that people consider him in some way the anointed one, he now considers himself a god. He becomes increasingly foreign to those around him, and later he meets defeat in battle. Have we ever looked on when a locally anointed individual (now apparently feeling godlike as well) strongly inserted irrele-vant and impertinent opinion into a community or parish com-mittee, spilling the work of months down the drain? Numbers of those very committee members, still ~motionally inclined to attribute greater knowledge and perhaps even a cosmic wisdom to the anointed one, may find themselves recoiling in disarray. Can we recall an experience in our lifetime when an individual crashed through the lines of accountability appropriate to structure, manipulated informal groups by feeding them what they want to hear, and used language of mission or church or patriotism to keep the advantage? Is this the call of the prophetic, we. wonder, as we give over our own individual power to this other individual, the anointed? "Prophetic ministry consists of offering an alternative perception of reality and in letting people see their own history in the light of God's freedom and his will for justice.''4 The test suggested is whether the anointed gives space for us to reflect courageously on our 'individual histories "in the light of God's freedom." To con-tinually strive to see one's own history in God's light will be to know our own history, our own experience, anew each time. This is not a blaming game, an unhealed existence, or a quick fix with aphorisms, but a genuine opening in my life, your life, for healing, for Jesus the Christ. Self-healing is not a plastic therapy for believers, but an engagement with a living. God. The question remains: Does the message of an. anointed one leave room for all these variables, for the lights of a freeing God? Margaret Wheadey contrasts the "anointed" individual within an organization to the "dead" individual. Others in organizations go unobserved, irrevocably invisi-ble, bundles of potential that no one bothers to look at. Or they receive summary glances, are observed to be "dead," and are thereafter locked into jobs that provide them with no opportunity to display their many pote.ntials,s A post-Vatican II church unfurled to Catholics a new way of being, and we need to revisit those challenges. Dying to self, we Review for Religious have come to increasingly realize, never meant not unbundling our own gifts, our own graces, as we become acquainted with them. Our own baptismal anointing as Christians, no longer a vague memory, becomes a constant call. But, alas, we knew that struggling to be "undead"--not be to an anointed, just to be undead--would have its own price, Declaring the king to be naked in a bureaucracy brings life-mark-ing, career-reversing implications. A question, a deviation, could bring death-dealing expulsion from the informal life of the group or from the larger organization itself. Each person having and wanting to have influence, each want-ing to "see their own history in the light of God's freedom," becomes incessantly difficult if declared or assumed to be among the "dead." The equality of persons within an organization is the paradigm for the equality of each subsystem in the model offered here. Puffing up one impinges upon all the others. Withering one depletes all. Equality equates to mutuality among members. The Incessant Pursuit The church, embracing sinners in her bosom, is at the same time holy and always in need of being purified, and inces-santly pursues the path of penance and .renewal. (Lumen gentium, §8) The processes of quiltmaking and the processes of organiza-tions call for an incessant pursuit of mutuality and interdepen-dence among women and men equal before a loving God. The Second Vatican Council invited the church of the 20th century to know both its humanity and its wonder. If parishes, orders of women and men religious, and the church universal in a post-Vatican II church accept themselves as corporate human organizations, they will steadily come to under- Stand the strengths and pitfalls that accompany such aggregate groups, The rich heritage of the church cannot afford to forget that it is an organization of human persons. Such forgetting rehearses feudal futility. There is both frailty and strength in its organizational life. At the level of shared humanity, frailties and strengths within any group will always be fa!i'ly evident. To deny this shared humanity is to set up the religious organization as exempt from the foibles and frets that indeed call on God for its life principle. Novetnber-Decentber 1997 Knittel ¯ A Quilt, a Council, and a Church "The church, or, in other words, the kingdom of Christ now pres-ent in mystery, grows visibly in the world through the power of God" (LG §3). To deny the church's humanness is to deny the power of God. As we continue to unpack that sublimely historic event we fondly call "the council," there is more to do, more to remind others about, more for ourselves to be .reminded about. The Roman Catholic Church as a religious organization, ceasing to gloss over its frail corporate humanity, will come to understand its corporateness at a more profound level. The church as a human organization will come to truly trust in the mystery of its shared life of faith in Jesus the Christ. This living quilt we call "church" calls to a people deeply conversant with a living God. Notes I Radka Donnell, Quilts as Women's Art: A Quilt Poetics (North Vancouver, Canada: GaIlerie Publications, 1990), p. 425. 2 Dorothee Soelle, Theology for Skeptics (Minneapolis: Fortress Press, 1995), p. 28. 3 Margaret J. Wheadey, Leadership and the New Science (San Francisco: Berrett-Koehler Publishers, 1994), p. 60. 4 Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978), p. 110. s Wheatley, pp. 60-61. Subscriptions to Review for Religious can now be ordered or renewed by I~AX and.paid for by MasterCardor ~sa. FAX the order form inside the back cov~r~ or CALL our office with, you~r.tcgedit carol numbi~r:.? o. FAX: 314-~-7-7362 ¯ PHONE: 314297727363 Review for Religious JOEL GIALLANZA Communitym Healthy or Dysfunctional? ~or these reflections about community living in religious .~. orders and congregations, I propose what may seem a curi-ous biblical passage, the one that concludes with "Very well, pay Caesar what belongs to Caesar--and God what belongs to God" (Mr 22:21). We are more accustomed to texts on loving one another or bearing one another's burdens or remaining united and at peace among ourselves or reconciling with one another whenever necessary. All those principles and practices are very important for the life of a healthy community. From this text, however, two :practical norms can be drawn which also are impor-tant for life in community: appropriateness and balance. These two norms are tightly intertwined, like a fine weaving; in fact, both can be drawn from those same words of Jesus: "Pay Caesar what belongs to Caesar--and God what belongs to God." First, appropriateness: We do not give to Caesar what belongs to God or to God what belongs to Caesar. In community we can bring realities into~our life together which are not really appro-priate precisely because they are misplaced: for example, unfair expectations of someone or of one another as a group; unwill-ingness to share or communicate something which by our pro-fession we commit ourselves to share and communicate; personal agendas, with their accompanying attitudes and perspectives, and emotions, which may really belong in ministry or to only one of our relationships or somewhere else altogether. Joel Giallanza CSC writes for us once again from: Congregation of the Holy Cross; Via Framura, 85; 00168 Roma; Italy. November-December 1997 Giallanza ¯ Community--Healthy or Dysfunctional? Serious personal reflection and realistic self-knowledge bring with them the ability to answer this simple question: Where does what I am experiencing--this issue, this feeling, this concern-- belong? Where will it be most appropriately articulated and addressed? Inappropriate placement of issues, feelings, and con-cerns generates an inadequate response. Then all frustrations sur-rounding them will be intensified as they continue to be unaddressed. Second, balance: We give to Caesar what belongs to Caesar and to God what belongs to God at the same time. Of the two points, balance is the more challenging, even on a daily basis. Most of our time and energy as apostolic religious are invested in ministry. This is important, given who we are as religious com-mitted to continue the mission of Jesus in the spirit of our founders and foundresses. Nevertheless, we do need to remind ourselves from time to time that each of us has only one limited pool of time and energy. Too easily we can fall out of balance by expending the maxi-mum of our quality time and energy in ministry--or on some-thing else--and simply neglect community or prayer. While that might never degenerate into complete negligence; we may grad-ually adopt a very minimalist approach to community. Then, from time to time, we may feel shocked that those with whom we live every day have changed or rearranged this or that without our having been consulted. Conveniendy we might forget to ask our-selves if we were sufficiently present, available, and interested when those decisions were being formulated and then imple-mented. Community life can be joyful and it can be painful; at times it can be the greatest of blessings and at times the heaviest of burdens. But never has there been a guarantee, that it would be easy. As long as we are human, working to live closely with other people, appropriateness and balance in approaching our commu-nity life will continue to be significantchallenges. "Pay Caesar what belongs to Caesar--and God what belongs to God." We may not always make that payment perfectly, but we are responsible for making the effort 'to live community with the appropriateness and balance which can facilitate the love and unity we seek. Though other things must also be included, these are principal ingredients that determine the quality of life and health within a community. Review for Religious Quality of Community: Healthy or Dysfunctional? Very little, if anything, about community is theory.It is work to live with one another. But through our commitment it is meant to be a work of the heart. The alternative is that members care lit-tle about one another and about the space in which they live. Gradually each individual b~comes the center of a personal uni-verse which has minimal contact and communication with the other personal universes in the vicinity. Then all the theories about community and loving one another constitute little more than fine words carried on hot air. , Community life, then, can be healthy or dysfunctional. These present thoughts will focus on some characteristics of a healthy community and on some earmarks of a dysfunctional community. The following sets of contrasting characteristics represent spec-trums present in all communities. They are presented here only as a stimulant for further reflection and discussion vis-h-vis the specific experiences and contexts of actual local communities. The health or dysfunction of a community is evident from its location on the spectrum. Determining that location is not a random, arbi-trary exercise; it emerges from the members' individual and com-munal self-knowledge, hgnesty, self-examination, and willingness to adapt. Only then can the members decide what adjustments will facilitate living more effectively as a healthy community. Community or Computer? Communication, sharing and processing information, has a major influence on the health or dysfunction of a community. Healthy choices and decisions are based on sufficient and appro-priate, information and clear communication. This assumes gen-uine listening, not simply hearing. Attentive listening enables us to analyze and respond to. someone's words with understanding and love. , , The alternative is not :merely a failure to listen, though that will be part of it. Much more, the alternative strips the entire interchange--the information sharing and the personal decision making--of any affective, human quality. We may react mechan-ically to what we barely hear, quickly making preliminary and sometimes permanent judgments. As individuals and as a com-munity, we may focus,only on facts, with little regard for how all this decision or this expressed opinion will affect the people involved. Then we are no longer a community, but a computer. November-Decentber 1997 Whether the members are a "community or a computer depends upon how they share and deal with information among themselves, how they communicate with one another. A healthy community remains focused on people; it puts information at the service of people. A dysfunctional community operates much like a computer, focusing on the precision and,.processing 6f infor-mation; it tends to view people as servants of that information. A healthy community strives always to choose and decide wi.th understanding and love. By contrast, a dysfunctional community may be efficient, but is not likely to be person oriented. What needs to be done gets done, but with little regard for the vari-ables of human personality, for people's preferences and per-spect. ives, for the rich nuances that the talents and experience of the individual members could provide. Efficiency may be an important value, but it is no guarantee against dysfunction; only love can prevent that. The quality of communication among community members colors the atmosphere, the climate, the spirit, of their residence, marking it as either a home or a hohsing facility: In turn, that atmosphere affects the quality of relationships among 'the mem-bers and thus the witness,they present to'the world around them through their presence and ministry. Assessing the quality of com-munication within a community is among the mos~t effective and direct means of improving the overall health of that community. Community or Condominium? When the members actively establish and actually engage in their communal lifel the community's ;health benefits d.ireetly. Several elements are involved: first, common call and mission. The healthy commianity understands its call and articulates its mission. This becomes a source ofenergy and provides meaning and direction, with far-reaching implications for every dimension of religious life, from personal and communal lifestyles, to voca-tion promotion, to decisions concerning ministries and the use of financial resources. By contrast, a dysfunctional community drifts without a clear sense of where it is going or how it wants to present itself to the world around it. As a result, irreconcilably wide gaps develop among the lifestyles and philosophies of the various members and local communities and jeopardize the very fibers holding the com-munity together. Efforts to identify and maintain any common Revie~v for Religious call and mission are not a priority among the members of a dys-functional community. A second element of community health is mutual respect. Members have a certain maturity and respect one another's per-sons, possessions, and perspectives. This is not to imply that there will be constant and. consistent agreement; that is not realistic. Respect has more to do with recogniz-ing, accepting, and even honoring the differences among the members than with arriving at some superficial level of agreement. By contrast, a dysfunctional commu-nity has replaced respect with recipe. Its members work hard to redesign one another according to some image or stan-dard' they hold which may have nothing to .do with the ideals put before them by the life and example of the founder, or the constitutions, or the experience and capabilities of the members. Redesigning one another consumes much time and energy that should be directed elsewhere., ~ Third--this expands the preceding point--a healthy community celebrates " the 'members' giftedness. Rejoicing in one~ another's gifts is a concrete expression of respect. This assumes that we have made the effort to know one another's gifts; further, this effort involves sharing and communicating with one another. The challenge here is to go beyond knowledge toward: affirmation and even promotion of one another's gifts. This is possible only if we are secure and comfortable with ourselves, with our own individual gifts and goodness. By contrast, the members of a dysfunctional community tear down one another, not so much through specific hatred or dislike, but because of personal insecurity, being uncomfortable with one~ self. Jealousy and envy emerge from .low self-esteem and superfi-cial self-knowledge. If we feel and come to believe that Our gifts or talents are insufficient and inadequate, we may be tempted to build up ourselves by tearing down others. This may be quite subtle: a roll of the eyes, .a nod of the head, a sigh that commu-nicates "There he/she goes again!" In time the only comfort zone The quality o.f communication among community members colors the atmosphere, the climate, the spirit, of their residence, marking,it as either a home or a housing facility. Nov~nber-December 1997 Giallanza ." Communi~--Healtb~ or D~Cunctional? we may experience is when we maintain our distance from one another. We are polite, but politic: never disturbing or unsettling one another, but also never challenging and ultimately, never really knowing and loving one another. Fourth, a healthy community does, of course, provide and allow space--physical, psychological, and spiritual--for the mem-bers, as individuals and as a community, to be alone and silent, to pray, think, reflect, and relate to God. Maintaining and respect-ing such space requires a level of maturity and comfort that does not equate community with constant togetherness nor reduce it to comfortable superficiality. By contrast, a dysfunctional community sacrifices environ-ment and atmosphere to organization and structure. Though everyone has space, the community does not seem to be alive. There is no sense of an appropriate ambiance, a balance between the private and public forums of the members. Privacy tends to degenerate into secrecy, and public times together become safely and securely sociable. Shared prayer and significant interaction among the members are minimized or routinized to assure the completion of requirements without the responsibilities of com-mitment. Fifth, a certain spirit characterizes a healthy community. The atmosphere, the spirit, of a healthy community encourages the members to feel at home with one another, with the physical space, and with the rhythm of life. This spirit speaks more loudly to prospective members and occasional guests than any other aspect of the community's life. If our guests do not perceive that we .feel at home in this space and with this rhythm of life, then they are not likely to feel at home either. The questions confronting us are direct: Do we feel at home here? Is this an atmosphere which encourages~us to contribute, to be open, to trust? If not, why?- By contrast, a dysfunctional community has a climate from which members try to escape in one way or another. This is most clearly observable when the balance between presence and absence collapses. Personal activities of the demands of ministry are allowed to expand and overflow so that it becomes difficult if not impossible to be present for the community meetings, common meals and prayer, and other gatherings and celebrations as well. Away from the community, members feel more alive, and they feel a heaviness when it is time to return. They find it emotion-ally and spiritually draining to live in this community setting. Review for Religious Sixth, efforts to preserve unity indicate a healthy community. Recognizing the work and the sacrifice involved, the members enter willingly into one another's lives through appropriate self-revelation and compassionate listening. And they willingly make the time for that work and sacrifice. By contrast, a dysfunctional community no longer invests time and energy in the quality of its life. Its members may be quite civil and sociable, but they do not form significant affec-tive and spiritual bonds with one another. Their residing together is merely a coin-cidence of time and space rather than a reflection of a deeper commitment to one another. Given the importance of these six characteristics of a healthy community, when dysfunctional cl~aracteristics are dominant, we no longer have a commu-nity but a condominium. Everything appears to be in order, well organized, running smoothly, and comfortably .appointed--but the place is merely a habi-tation, not a home. Everyone is self-con-tained. People pass one another and exchange all the acceptable courtesies and If our guests do not perceive that we feel at home in this space and with this rhythm of life, then they are not likely to feel atohome either. appropriate pleasantries, but maneuver away from any deeper sharing. Obviously, a dysfunctional community can neither attract nor nurture healthy vocations. Those who desire to live in this way could easily find what they want in a well-managed and efficiendy operated condominium. Community or Cold Storage? Life in community necessitates some personal and communal qualities. Though any list is somewhat arbitrary, I would suggest that members of any healthy communit~ have some basic quali-fies that facilitate and sustain their relationships with one another. In their personal qualities, the individual members of a healthy community will have a rich diversity. These qualities, moreover, will vary from community to community. They will, however, include mutual affection and affirmation, willingness to apolo-gize and to forgive, fostering friendships, generosity, compassion, and joy. All these and others communicate a distinctively posi- Novetnber-Dece'mber 1997 Giallanza ¯ Community--Healthy or Dysfunctional? tive response to two simple questions: Am I / Are we happy in this way of life? Would others perceive that we are happy and enthusiastic as they observe our everyday life? This is not to deny the human reality of the striving of us all, with various ups and downs in community life, prayer, ministry, the vowed life, and personal relationships. Admittedly, these qualities may not always be fully evident in us, but it ig essential that we have a commitment and a willingness to make constant efforts to develop them. By contrast, a dysfunctional community seems only to exist, to survive. It does not give the impression of flourishing with all the warmth and beauty of human relationships. It appears to be merely a group of people occupying the same space together, but never encountering one another on a deeper level that calls them to life. A dysfunctional community does not and cannot commu-nicate that the members are truly happy to be living and carrying out their everyday tasks and responsibilities. Communal qualities do not differ significantly from the per-sonal qualities necessary for healthy community. In fact, they reflect the interaction of those personal qualities among the mem-bers. The health of that interaction is especially evident when community members genuinely enjoy one another's company and are generously hospitable to others. They plan for time together on a regular basis, and they safeguard that time as a priority. VChat they do during that time together is not as important as their tak-ing the time to be present and attentive to one another. That attentiveness will overflow so tha.t guests feel welcome to activi-ties of the members' common life. By contrast, the members of a dysfunctional community find time together to be a chore, and so they reduce it to a minimum, either by unchallenged design or through the deterioration of relationships. It would not be uncommon to find much loneli, ness in these situations, loneliness that is compensated for by hav-ing all or most of one's primary friendships outside the local community. In a healthy context, loneliness can teach us and chal-lenge us to deepen .our relationship with the Lord and sharpen our compassion for and sensitivity to the loneliness of others. In a dysfunctional community, however, loneliness takes a very dif-ferent direction: it tends to breed discouragement and depres-sion which lead to compensatory behaviors. Vv'hen a group gives little or no evidence of these personal and communal qualities, they have cold storage, not community. Review for Religious They live together, but only as if in suspended animation, with-out those human qualities and interactions that bring life and happiness and growth to a community. Even if the members of a local community are not aware of this and do not acknowledge it, their guests will see it, and, most certainly, so will those who are considering a vocation to their way of life. Given the realities, of society,today, many of those considering a vocation to religious life come from environments that have little human warmth, little sense of family. It is. unlikely--if they truly want to live in a healthy way--that they would commit themselves to a life of cold storage in a dysfunctional community. Community or Committee? Community is a straightforward reality. If we do not take the time and energy to create it, if we do not take responsibility for it and take initiatives for it, then it will not really exist. Community is never the result of spontaneous generation, nor does it work by automation. The mem-bers of a healthy community do not abdi-cate their right and duty to make, maintain, and monitor the quality of their common life. They accept the idea that reflection together, sharing, and bonded-ness are key elements in the health of community life. By contrast, a dysfunctional commu-nity seems to drift as the members wait for someone to do something, to take responsibility for moving the community forward. On occasion, some issue or sit-uation becomes a crisis before the members mobilize enough to respond reasonably. For instance, the demands o.f ministry may have been allowed to control the scheduling of regular times together for reflection and sharing, or some members' manipu-lative behaviors may have been left unchallenged for so long that the community now manifests a growing collective passivity. The challenge here is to decide if people's lives together will be a community or a committee. "Committe~" here means a tem-porary group formed for a particular purpose. Its members address an issue or perform a task and then they disperse. Maintaining relationships is not a committee's function; in fact, that could Community is never the result of spontaneous generation, nor does it work by automation. Noventber-Dece~nber'1997 Giallanza ¯ Community--Healthy or Dysfunctional? hinder its efficiency and effectiveness. In the case of a community, however, failure to maintain relationships compromises its capac-ity for being a prophetic presence and witness in and for our world. Community or Convenience? There is a genuine asceticism involved in building and sus-taining a healthy community life. This asceticism has some com-ponents. First, the qualities of love and unity in a community must be personal and individual before they can exist commu-nally. If as individuals we take personal responsibility to foster these qualities by helpful activity, then the group we belong to will do so too. In a dysfunctional community there is a wide gap between talk about responsibility and the reality of what is actually done. Everyone may say "we" do such-and-such, but, in reality, only a few take any initiative or action in response to the situation or issue at hand. Second, within a healthy community, care and concern are given generously and appropriately. Generously, because they are directed to each individual within the community. Appropriately, because they are adapted to the particular situations, personalities, and needs of the individual members. The sensitivity and aware-ness at work here are mutual, respectful, and inclusive. Third, individual, active participation is essential to healthy community life. If individuals do not participate in community meetings or contribute to common decisions, they get in the way of healthy community life. Really, there is not much middle ground in this regard. Silence and passivity are not automatically harmless to the quality of community life, Members of a dysfunctional community are passive partici-pants. Every dimension of their consecrated life--prayer, daily interactions, conversation at meals, attentiveness to guests-- reflects a general lack of energy and interest. The members put their energy and interest outside the community. Two means for facilitating this asceticism are personal accountability and effective conflict resolution. Calling one another to accountability is never easy to do, but it does mark the care and concern, the participation and love, of a healthy community. In a dysfunctional community, life together is lived at Review for Religious the lowest common denominator. Community members do not challenge one another, either because of fear or because no one wants to be challenged. Then the whole community will be only as strong as the weakest member; it will make progress only at the pace of the slowest one. Effective conflict resolution is indispensable. A community with absolutely no conflict is not perfect, it is dead!_How con-flict is dealt with in community can weave the members together into a magnificent tapestry of healing and love, or it can tear them into so many scattered pieces of cloth with no common threads. Often a small event or issue, left unaddressed, becomes infected over time, changing a community from health to dys-function, from bondedness to brokenness. If we are unwilling to practice the components of this asceti-cism and use the means that help us do so, we are no longer speak-ing of community, but of convenience. The dysfunctional community protects and promotes and projects a life of conve-nience. Therefore, whatever is inconvenient--whether it is related to prayer or practicalities of living together or personal relation-ships-- never reaches the level of consideration as a community priority. Convenience can assure that no one is upset, but it also guarantees that people will grow in only minimal ways. The Choice before Us The quality of our community is not a onetime choice; we must choose to live in love with one another day in, day out. If we do not make that choice daily and affirm it by our actions daily, we begin to live something else. Eventually our life together becomes ~omething else: a computer, a condominium, cold stor-age, a committee, or a convenience. We become something, but not community. We give witness to something, but not to unity and love. The choice is ours. We know well the words of Deuteronomy 30:19 calling us to "choose life." Sirach, too, .expresses bluntly the choice before us: If you choose, you can keep the commandments, and to act faithfully is a matter of your own choice. God has placed before you fire and water: stretch out your hand for whichever you choose. Before you are life and death, and whichever you choose will be given to you. (15:15-17) November-December 1997 Giallanza ¯ Community--Healthy or Dysfunctional? Three questions can assist us in reflecting on our individual and communal response to that life-or-death choice which is ever before us. First, what brings us together? VChy are we here? Is it our faith in Jesus and our desire to live that faith through this religious community and its mission? Or is this life simply a way to do a ministry--teaching or nursing or social service or pas-toral work or whatever? Admittedly, our faith in Jesus and the work we do are not mutually exclusive; but the question here con-cerns the foundation of our life's identity and meaning. Second, what keeps us together? Is it our love for one another and our efforts to support one another in living the way of love? Or is it that we have no alternatives and have become comfort-able? Or are we afraid to consider any alternatives? Having no alternatives and being unwilling to consider other options are not good indications that we have made a healthy and mature choice of what we are doing. Third, what flows from our being together? Is it the prophetic witness of our faith in Jesus and our love for one another? Or is it: our accomplishments? The compliment paid to the early Christians was "See how they love one another!" not "See how much they get done!!~ Healthy community is built and sustained by faith and love and witness. Dysfunctional community is concerned only with the work to be done, the status quo, and the results of what is done. Only a healthy community can project Christian life and human warmth and prophetic witness. These thoughts will close with the Gospel te~t which opened them: "Very well, pay Caesar what belongs to Caesar--and God what belongs to God" (Mt 22:21). Because he is referring to a Roman coin, Jesus speaks in terms of payment. His words remind us that healthy community costs something--we will have to pay. A healthy community costs each of us individually because we must constantly give of ourselves,° thus making our commitment to one another real in our attitudes and our actions. COmmunity costs us collectively because we must commit ourselves to make our life together a witness of love and peace and unity. Together we must call one another to this commitment. Dysfunctional com-munity is free of charge. Healthy community costs something. Individually and collectively, we must determine our willingness to make the necessary payment. Review for Religious EAGAN HUNTER The Elderly among Us Tue, we always have had elderly religious among us. But ~ two factors have changed the emphasis. First~ everyone is living longer, in the secular world and in the religious life as well. In 1900 only four percent of the total general population was over the age of 65--one in every twenty-five. By the year 2000 it is projected that as much as thirteen percent of the total :general population will be over 65. Life expectancy has been extended. It is projected that those arriving at age 65 today can expect to live approximately 16.3 years beyond that age. Second, the median age of religious communities is getting older, changing the dimen-sions of the concern. These two factors have made aging in reli-gious communities a more visible, more widely known concern. The problems faced by elderly religious are not necessarily a matter of increasingly poor health. Even though more vulnerable to ill health than in their earlier years, many continue to live healthy lives into very advanced years and some almost until death. Growing old is physiologically and psychologically inevitable, but these changes vary from individual to individual, with no pre-dictable'pattern emerging. Physiologically, advancing years bring problems of lessened mobility, gradual diminishment of the senses (especially sight and hearing), weakened ability to think and remember, Increasingly, heart problems and strokes occur, bones weaken, and arthritic and other impairments increase. Most older religious seem able to adjust more rapidly to various changes in their physiological world than in their psychological one. Eagan Hunter CSC is professor of education at St. Edward's University; 3001 South Congress Avenue; Austin, Texas 78704. Novonber-Deconber 1997 Hunter ¯ The Elderl~ amon~ Us Many times the decline of physical powers causes a brother or sister to remain somewhat isolated within his or her religious house, out of the "mainstream" and interacting less frequently with others. In the religious life we have been taught that one of the major facets of our existence is our contribution to the ministry and apostolate. Our religious formation tends to make us become self-sufficient. When the necessity asserts itself of cutting back on former activities once managed quite easily, older religious may experience feelings of depression, of uselessness. They may feel themselves a burden to others and no longer able to do their fair share. They seek ways and means through which to make some form of contribution to the common life and to the ministry. Sometimes there is a tendency for younger people to assume tasks which the elderly could do if provided sufficient extra time. In the interest of efficiency and effectiveness, we may become impatient and take the tasks out of their hands. Thus for the elderly the depressing feeling of 'not being able to contribute their part becomes magnified. Younger religious must seek ways to continue incorporating the elderly into the community's daily activities. The contemplation of retirement involves a psychological state, a sense of psychological withdrawal from the demands of one's ministry or occupation and the entry into a totally new ori-entation towards oneself and one's work. The taking of this step in our work-oriented society indeed is a milestone event and a very sensitive process. It marks a turning point in one's adult life, a shift from the middle years to old age. The extent to which retirement is viewed as a positive life transition depends much upon the attitudes of the individual. Some have more difficulty adjusting to retirement than others. Some are reluctant to retire, for their work seems to give their lives structure and meaning which is seen as becoming void in the future. What decisions need to be made when facing this stage of one's lifespan? What choices are available to the individual? Such a transitional adjustment incorporates a process of con-templation and evaluation of life's meaning and purpose, one's vocational call to service. It involves integrating the many expe-riences, meanings, and facts of one's life. It brings into focus one of the most incomprehensible concepts of all--one's own human. mortality. Such an adjustment involves acceptance of one's life with dignity and without too much regret for things not done, roads not followed. This reorientation phase of adjUstment should Review for Religious involve exploring new avenues and ways of being involved. The elderly who are well educated and who have enjoyed their work life will desire to continue some type of positive experiences related to that former occupation, but with lessened participa-tion and responsibilities. I had a great-aunt who was a nun. For some sixty years she was a successful teacher and administrator. With the limitations of advancing old age and the resultant physical losses, it became necessary for her to surrender one by one those things which she loved doing and did well. I can remember visiting her in their infirmary before her death. While we were talk-ing, a younger nursing nun entered the room with a tray containing a stack of small plastic cups used to give medication and a small bowl of soapy water. My aunt had insisted that she still could make a contribution, and this was her way. As we talked, she carefully and slowly washed and dried each cup. A contented smile of pleasure filled her face when the nursing nun returned an hour later to pick up the tray and complimented my great-aunt on the help she was to them. Even this litde bit meant much to my elderly aunt. She still was a con-tributing member of her religious community in her own little way. In my own religious community, we have a brother who cel-ebrated his hundredth birthday in 1996. For many years he was an active teacher, administrator, religious superior. In addition to the task assigned him through his ministry, he reached out in other ways to those around him. Before entering the religious life, he had been a member of the Souza band. It was this gift of music he shared with others over the years of his religious life through playing in various civic musical groups and symphonies. After a major stroke, one of his primary goals was to rehabilitate his muscular coordination to the degree that once again he could make joyful sounds to the Lord on his cello. Prayer, music, and his community became the center of his retirement. He continues to have many gifts to share with others, and share he does. Many of us feel the limitations that the ac6ve demands of our ministry place on our personal time. We sometimes feel there is not sufficient time to pray. But, for many of our retired religious, Younger religious must seek ways to continue incorporating the elderly into the community's daily activities. November-Decentber 1997 Hunter ¯ The Elderly among Us time is what they have most of--so we must plug into this spiri-tual "powerhouse." We must stress to the elderly religious that their contribution is to storm heaven in behalf of the concerns and problems being encountered by those in the active ministry. They can pray and are happy to assume this role of petitioner. Seen in the proper perspective, the lives of our older reli-gious need not be brooding or unhappy. We must give them our support and understanding, realizing the emotional tensions, phys-ical trauma, and disease which have become so much a part of their lives. We must remember that these are the community's elderly of today, and that the elderly of tomorrow will be us! How would we want to be treated? Younger religious must be careful not to participate in a form of age stratification within our religious communities. Such strat-ifying may be seen in the general society, with people being divided into classes and castes of various sorts. In such a society it becomes the norm administered to qualify or disqualify indi-viduals for desired roles and positions. Age is a significant variable in such social stratifications and becomes an operative factor in the qualification or disqualification process. Many of our elderly once held leadership roles in commu-nity undertakings. Through age discrimination such religious may feel that their expertise and experiences are no longer sought, that their role in community has been terminated. We must real-ize the symbolic value of their witness roles. It is their footprints that led our various religious communities to the roles we fill today. The elderly hold a vital position in the continuity of our religious life. Vatican Council II speaks, of the heritage of our various religious orders and congregations. We are asked to turn~ to the sources of Christian life, to the inspirations, conceptions, traditions, and ideals of our founders, as well as to those who fol- ¯ lowed later in our histories. We are asked to restore these to our religious life through modifications that meet contemporary reli-gious and social needs. The elderly among us are those who helped mold our particular institute into what it represents today. They,:are our living heritage, our legacy. Thus we must continue to reach out in order to -benefit from their years of knowledge and understanding of our particular mode of living the religious~ life. Their guidance and insights form a treasure which we cannot afford to ignore or'discredit. The elderly religious among us have seen their family mem- Review for Religious bers as well as their religious associates die. More and more of their generation is disappearing. Feeling the loss of these loved ones, they come face-to-face with their own mortality. The pos-sibility of one's own death becomes a factor of life. When young, we tend to believe we are indestructible--death is something asso-ciated with old age, and we are young. Time passes and the pos-sibility of one's death becomes a reality. Our religious beliefs provide us with a solid and positive creed. The Vatican Council stresses that we have been created by God and that, through the passion and death of Jesus, the terrors of bodily death have been conquered. If we live this life fully, we will be restored to whole-ness and a sharing in .the divine life which lies beyond all corruption. "Hence to every thoughtful man a solidly established faith provides the answer to his anxiety about what the future holds for him. At the same time faith gives him the power to be united in Christ with his loved ones who have already been snatched away by death. Faith arouses the hope that they have found true life with God" (Gaudium et spes, § 18). The resultant insights make it easier to develop one's own coping mechanisms for dealing with the future. Yet death remains a mystery. Our goal should be to assist the elderly to reflect upon their life's achievements done in the name of our Lord and to reflect upon the truths of Christianity related to the meaning of life and death. As Erikson points out, the last stage of the human life cycle encompasses old age and the retirement from the pro-ductive years of life. He sees this last stage as ego integrity.versus disgust and despair. The positive outcome of this last stage is an acceptance of one's self and one's life without bitterness or regret. It is a coming to terms with i:he approaching finality of one's life. It incorporates the avoidance of the negative feelings that one's life has been wasted, the avoidance of discontentment about one's limited accomplishments, the "road not taken," the task not done. Upon going blind, Milton feared that God would chide him for wasting talents and gifts that were now lying useless in him. An inner struggle went on until Milton reached the conclusion that, rather than rejecting the role given him by God, he simply needed to accept it. He phrased this acceptance exceedingly well The elderly among us are those who helped mold our particular institute into what it represents today. November-December 1997 Hunter ¯ The Elderly among Us when he said, "They also serve who only stand and wait." This quiet acceptance is difficult, for most people are action oriented. In the declining years of our lives, God is not asking anything heroic. Rather, he is asking for the quiet acceptance of one's infir-mities, one's physical disabilities and limitations, one's sufferings and pains. St. Paul expresses this acceptance when he says, "I find my joy in the suffering I endure for you. In my own flesh I fill up what is lacking in the sufferings of Christ for the sake of his body, the church" (Col 1:24). This submission and acceptance can be raised as one's gift to heaven. This is a task we all can do. These elderly religious have preceded us in the labors of our ministries. The burdens ~they carried frequendy were heavy. They did not trudge; they strode onward, for they were people of faith and hope. Approaching the end of their individual journeys, they need our support, our understanding, and our willingness to assist. This we must be willing to give them in their time of need. Simply this is all they are asking of us. To Mary, Journeying (A Visitation Song) "For all your ways~ are beautiful . " Be with us in the morning as with joyful hearts we travel tq carry Christ within us in silence and in song. Be with us as we labor on the hills and in the valleys with your care and with your mercy to all within our world. And when evening shadows lengthen, be our strength as still we journey to our God whose arms await us in the darkness of your peace. Louise Finn CND Review for Religious THOMAS MICHEL I Interreligious Dialogue and the Jesuit Mission "All good theology is autobiography" is a phrase often repeated today. If theology is a reflection on our faith and its implications, then the personal history of how God has acted and is acting in the life of each of us is the starting point for theological understanding. Moreover, as Jesuits, it has been a part of our communitarian spirituality from the beginning to "share our desires," that is, to speak with each other about the great things we want to do for the Lord. From this starting point I would like to share the spiritual desire that has dominated my relationship with God in prayer and work for the past quarter century. It is the desire for greater understanding and love between Christians and Muslims and my desire to make a contri-bution to that end. being missioned Transformation through Dialogue As a Jesuit and a priest,I am today a product of inter-religious dialogue. The way I live my Jesuit vocation is the result of twenty-five years of sharing life with Muslims, discovering the spiritual riches they possess, learning from them, being challenged by them, and at the same time Thomas Michel SJ, secretary of the Vatican Secretariat for Interreligious Dialogue, originally presented this article as a talk to young Jesuits in both Manila and Rome. He may be addressed at Curia Generalizia; Compagnia di Ges~a; C.P. 6139; 00195 Roma PRATI; Italy. ¯ November-December 1997 Micbd ¯ Interreligious Dialogue and the ~esuit Mission having occasion both to bear witness to my faith in what God has achieved for all people in the person of Jesus Christ and to explain to them my understanding of what it means to be a disciple of Christ. In more recent years my apostolate has taken me beyond encounter with Muslims and more and more into dialogue with Jews, Hindus, Buddhists, Taoists, and the followers of indigenous religions. When I reflect on what has been going on in my life, I see God forming me and transforming me by his grace, over and over, into a person different frbm what I "alas at the beginning of my interreligious journey. I am conscious that, when I teach courses on Islam or when I speak about Muslims, what I say and how I say it are different from the words of someone who has not had my experience of coming to know the Muslim community from the inside. When someone says something tha( pu~ts down or denigrates Islam unfairly, I ~nd myself reacting spontaneously and even emotionally, because they are talking about people that I know, people who have welcomed me into their lives, people whom I love and who have shown love to me. When Muslims are insulted, I feel insulted; when they are wronged, I feel wronged; when they undergo a tragedy, I suffer with them. When something good happens to them, I rejoice with them. When Muslims do wrong, to themselves or to others, I feel ashamed and beg God's forgiveness. When real dialogue occurs, no partner is left unchanged. When I see how much God has enriched my life and deepened my faith through my being in dialogue with others, it is a great source of hope and encouragement to me. For the same Holy Spirit who has been active in my own life is also at work in the lives of my friends of other faiths, using our encounters to touch them too and transform their lives. Most of the time we do not see evidence of this. We work in hope, which is, after all, trusting that God is invisibly active in this world. But God knows that we need encouragement from time to time and gives us "feedback" to keep our hopes alive. About four years ago I received such a .response from Said Khorramshahri, a pious Iranian Qur'an reciter. I had gone to Tehran to represent the Vatican at a national function and was staying about two weeks. Said, a graduate student in English, was assigned to interpret for me at the meetings and conferences that made up my schedule. Review for Religious During this time Said and I had many opportunities to talk about all sorts of things: life in Iran and in Rome, sports, politics, music, our own personal hopes and desires~ and, of course, what is deepest in our lives--our faiths. We shared deeply and hon-estly, and I could often feel the presence of the Lord when we were in conversation. When I returned to Rome, he wrote me a long letter saying that he never imagined that God would use his encounter with a Catholic priest as the instrument by which to pro-foundly change and deepen his outlook on life, faith, and his relations with others. I real-ized that I was not the only one who recog-nized that God was present and active in our encounters. This pious Muslim also saw that God was with us and that "our hearts were burning within us" from the movement of God's grace: I offer this experience merely as an exam-ple. Every Jesuit--every Christian--who has been involved in interreligious dialogue to any extent can tell comparable stories. If my experience has been mostly with Muslims, others could testify to some strikingly similar" experiences of God's activity gathered over the course of their years in dialogue with Buddhists or Hindus, Jews or Baha'is, or followers of the tradi-tional religions of Africans or Native Americans. The point is that, when we truly open ourselves to God in dialogue with another, the Holy Spirit takes over and guides the encounter. As the document "Our Mission and Interreligious Dialogue" puts it, "Open and sincere interreligious dialogue is our cooperation with God's ongoing dialogue with humanity (OMID §5). When we truly open ourselves to God in dialogue with another, the Holy Spirit takes over and guides the encounter. The Need for a Document The document of th~ 34th General Congregation "Our Mission and Interreligious Dialogue" is remarkable. For the first time in Jesuit history, the Society as a whole explored the inter-religious dimension of our Jesuit mission. Certainly, there were always some Jesuits who were involved in various forms of inter-religious dialogue. For a few it was their main apostolate, but for most it was something in which they were involved when they Novetnber-Dece~nber 1997 Michel ¯ Interreligious Dialogue and the ~esuit Mission had extra time, an apostolate they added on to their main duties. Dialogue was often considered a kind of luxury in the Society, of secondary importance to works such as schools, seminary and theological education, parishes. It frequently happened that stu-dents who were interested in carrying out studies on other reli-gions were assigned to other, "more important" fields of study like Scripture, theology, and philosophy. Most of us .involved in dialogue have had the experience of hearing a fellow Jesuit tell us we were wasting our time. "Why do you bother with Muslims?" I have been asked; "you will never convert them." Some comments have seemed to presume that interreligious dialogue and proclamation of the gospel are incom-patible activities, or that dialogue somehow undermined or com-promised the church's mission of evangelization. These questions show that the goal of dialogue was not well understood. It was confused with a type of soft sell, a way to insinuate ourselves into another religious community in order to make converts, or it was seen as a lack of commitment to bear witness to our Christian faith. Dialogue and PrOclamation One of the first issues that the general congregation had to take up was the way int.erreligious dialogue is related to the work of evangelization. It is in this context that the goal of dialogue can be understood. In the one evangelizing mission that Christ gave to his disciples, dialogue and proclamation of the gospel are two distinct aspects. Neither can replace the other. "They should not be confused, manipulated, or regarded as identical, as though they were interchangeable" (OMID, §7). Just as dialogue is not meant to replace proclamation of the gospel, so the duty to pro-claim the gospel must never preempt or negate the work of engag-ing in dialogue. The document describes dialogue as "a new way of being church," in which we discover the "deeper dimensions of our Christian faith and wide~ horizons of God's salvific presence in the world" and engage in activity that "grasps the deeper truth and meaning of the mystery of Christ in relation to the universal his-tory of God's self-revelation" (OMID, §7). What this dense the-ological statement means is that God is at work in the lives of all those who sincerely seek him and that sometimes God's grace Review for Religious produces anyplace in the world people of great holiness, gen-erosity, and love. God carries out this saving work among people of other faiths through the Holy Spirit, who makes use of the religious tradi-tions that people follow to lead them farther and farther along the path of true holiness. Sometimes a person's knowledge of God's saving work in Jesu's Christ precedes: the person is bap-tized and receives the fullness of the Holy Spirit. More often the Holy Spirit precedes people's knowledge of Christ. There is no contradiction here: it is the One God who is at work, whether in Christ'or in the Spirit. Quoting the bishops of Asia, the GC34 document says: "It is the same Spirit, who has been active in the incarnation, life, death, and resurrection of Jesus and in the church, who was active amongst all peoples before the incarnation and is active amongst the nations, religions, and peoples today." We see, then, that the deepest motivation for dialogue is to recognize the Spirit of God wherever the Spirit is at work in the world today and to praise God for the generous action of the Spirit. When we meet Muslims, Buddhists, Sikhs, and others who bear the fruits of the Holy Spirit in their lives, our reaction should be to praise and thank God. Time spent with sincere believers of other faiths is time spent in discovery of the many and varied fruitsalove, joy, peace, patience, goodness, kindness, gentleness, faithfulness, self-control--~at the Spirit continues to produce in the lives of other believers. Four Types of Dialogue and Their Goals "Interreligious dialogue," as the document points out, is not one thing, and the document outlines four basic types of dialogue. The goal of each type is not exactly the same. The dialogue of life is a dialogue on the plane of being, and the goal i~ living together in peace, mutually enriching each other by bearing witness to the values we stand for. The dialogue of action is on the plane of doing--working together to oppose whatever enslaves and degrades people, defending the weak, accompanying the poor in their struggle for justice. Its goal is to build together societies formed in accord with the will of God and in reverence for human dignity. An example of the dialogue of religious experience is what was going on during my time with Said in Iran. The goal is for those November-December 1997 Michel ¯ Interreligious Dialogue and the ~esuit Mission in such dialogue to open themselves fully .to God's movements (God's personal history in the life of each person) so that the Spirit can use them to touch and transform the persons. The dialogue of theological'exchange is to .clarify points of con-vergence and divergence, to overcome misunderstandings, half-truths, and distortions, and to come to a greater appreciation of each other's spiritual values (OMID, §4). It is not meant to arrive at a common formulation, to gloss over the differences between religions, or to find a common denominator on which we can all agree. The irreconcilable differences that we discover should nei-ther surprise nor discourage us, since we acknowledge from the start that each religion, is unique and offers its particular com-plex of doctrines and way of life. Dialogue in Patience and Hope If dialogue is about love (OMID, §6), then it is by examining the qualities of love that we learn the attitudes that must accom-pany our efforts at dialogue. In his great hymn on love in the First Letter to the Corinthians, St. Paul lists some of the qualities of love. It is. significant that the first quality on Paul's list is patience: "Love is patient, kind . oIt is important to spend time reflecting on the quality of patience, because lack of patience, in my opinion, is one of .the great causes of failure in dialogue. Patience includes more than not looking for quick results. I would rather say, "Do not look for results at all." In the Bhagavad Gita, Krishna tells Arjuna, "Do your duty conscientiously, and do not be concerned about suc-cess or failure?' We might paraphrase this advice by saying that the document "Our Mission and Interreligious Dialogue~' challenges Jesuits to "throw yourselves into this activity, without counting the cost or trying to measure the results." We engage in dialogue because it is our duty as disciples of Christ. As the OMID document puts it, dialogue is an integral element of our Jesuit mission in the world. We are people of hope, .one of the three greatest gifts that God has given us. We work in the hope that God will use our efforts in a way pleasing to God to advance the comingof God's reign in the world. Sometimes we hear people say, "What have you accomplished after all these years of dialogue? There are still religious tensions, ,conflicts, and wars." Review for Religious ~ The same could be said of other aspects of our mission. Those working for justice know that--despite years and years of tireless effort, sacrifices, even martyrdoms, despite vast amounts of time and energy spent--we are still confronted with countless forms of -injustice, oppression, and exploitation in the world. Recent years have even produced new forms. The occasional victories seem few in comparison with the rampant injustices still existing in almost every society. Does this mean that all those efforts at building more just societies have been in vain? No, we recognize ~that we have to keep on struggling in every age, culture, and nation to oppose injustice and defend the oppressed and marginalized. , It-is a similar case with interreligious dia-logue. At the same time that relations between the followers of various religions become better in one place, new conflicts and tensions break out elsewhere. Regions that have had long tra-ditions of people living together in peace sud-denly find themselves enmeshed in religious wars. On the other hand, reconciliation does occur where there has been conflict. People do learn to forgive and move beyond the past. Some peo-ples do find, often through much painful searching and with many setbacks, ways to live together with their neighbors of other faiths. We have all inherited two attitudes that make the effort at dialogue more difficult: One is the modern business ethic of quick and concrete results. In business, people feel they do not have time to wait. If they do not get the job done and done fast, a com-petitor will get an edge on them. People have graphs and tables .and prbjections to show how soon they can expect results. If they fail to achieve them in the time allotted, they go back to the draw-ing board to revise their policies. But it does not work that way with human relations. Things take time, and our efforts may be building a basis of fellowship whose benefits can be seen only in the future. The second attitude that makes dialogue difficult is an attitude of historical optimism that has dominated the philosophy of his-tory in this century. In this view, humankind, through education and technology, is continually evolving towards greater maturity, openness, and well-being. Obscurantism, ignorance, and violence are characteristics of primitive society and bound to be super- We engage in dialogue because it is ourduty as disciples of Christ. November-December 1997 Michel ¯ Interreli~ous Dialogue and the Jesuit Mission seded. In interreligious terms, many Catholics saw the period of the Second Vatican Council as a time when the old religious con-flicts would become a thing of the past. Dialogue would be the instrument of an inevitable result, putting an end to the misun-derstandings and divisions that kept us apart. Patience and Dialogue It seems to me that, if we Jesuits are going to make a contri-bution towards greater interreligious harmony, we must have a more realistic attitude. Dialogue will not solve all the religious conflicts in the world, just as our struggle for justice will never put an end to all forms of injustice and oppression. Rather, dialogue is something that must be carried on in every, society, in every age. Understanding and respect must be built anew in every gen-eration. The challenge will never come to an end, because sin is a part of who we are as humans and, where there is sin, there will be suspicion, hatred, and conflict. The need for patience is not only seen at the macro level of societies and nations. It is also the case in our personal dealings with people of other religions. We are all so full of suspicions, fears, and preconceptions. It takes much rime to get beyond these, to break down the natural resistance that we all bring to dialogue. If people seem unwilling, indifferent, or even hostile to invita-tions to dialogue, we should not be surprised. The burden of his-tory that we all bear is an obstacle that cannot be overcome quickly. We should also not be surprised if dialogue encounters seem superficial or seem to be characterized by an insincere politeness. This indicates that a level of trust at which we can relate hon-estly and deeply has not yet been built. That too takes time and much patient effort. We human beings are not willing to share what is deepest in our lives with people whom we are not yet ready to trust. Until we are convinced that the others will .treat our sharing with due respect, we tend to keep things at a nonthreat-ening, surface level. Only through the slow and laborious pro-cess of forming friendships and building trust do we arrive at the point where people can break through their latent distrust to begin to share frankly and honestly. But, if we Christians are motivated by Christ's love, we will find the determination and perseverance we need, for; as St.Paul says, "Love is always ready to excuse, to trust, to hope, and to endure whatever comes.?' Review for Religious I mention these negative factors, the effects of sin, because interreligious dialogue, although an exciting adventure of dis-covery of the manifold ways in which God lavishes his grace upon humankind, is also a path on which we encounter obstacles, set-backs, and frustrations and painful forms of self-discovery as well. When we are rebuffed, it is not easy to forgive. When we are misunderstood, it is not easy to go back again and again. When confronted with our own limitations and those of our commu-nity, we are tempted to give it all up and retreat to easier ways of life. However, as Jesuits we have a source of strength that we did not have even four years ago. We have the commitment of our whole Society--of our friends in the Lordmto engage in this aspect of our mission. We are helped to do so by our Ignatian vision that comes from our personal relationship to Jesus Christ. We are urged by the 34th General Congregation to develop a "culture 'of dialogue in our approach to believers of other reli-gions that should become a distinctive characteristic of our Society, sent into the whole world to labor for the greater glory of God and the help of human persons" (OMID, § 17), ' What a tremendous ideal to live for! What a challenge we have set for ourselves! ~Ours is the .generation, living immediately after and formed by General Congregation 34, that can make its document "Our Mission and Interreligious Dialogue" a vibrant part of our Jesuit mission in the world. Many foreign missionaries depend upon,people like you who donate subscriptions for them to Review for Religious. To start a subscription for a deserving missionary, please send $24 to: Review for Religious ¯ 3601 Lindell Blvd. ¯ St. Louis, MO 63108 To pay by credit card, phone: 314-977-7363. November-December 1997 ANNETTE M. PELLETIER Misery Meets Mystery in Montenegro: A Survival Guide for North American Religious oes consecrated life possess the latent power to continue evangelizing North American culture? Current literature on the topic suggests that the "holy experiment" of founding a culture on evangelical values has turned ominously unholy. The pioneer barks that brought (he Pilgrims, Quakers, and Shakers are saidto be aimlessly adrift, having lost their orientation to the Holy. On the other hand, the heritage of integration evident in the cultures in the Southern Hemisphere, where Santa Fe (Holy Faith) was the principal colonizing feature, suggests the power of the sacred to perdure despite a history marked by gore as well as glory. Upon returning to the United States after a time of mission-ary experience in the cultures to the south, one senses how deep the ache for the Sacred is in North American culture. The pro'- gressive deconstruction of the core values and virtues that made the experiment holy suggests that our culture may have lost its. :heart.~ ',Although you express tous what is most precious to you, you do not realize how far we are from where you are," remarks Fred, Henri Nouwen's "world!y" friend for whom he composed his profound reflections, on what it means to be the beloved chil- ~ren of the Holy,G~od present in secular culture. "You speak from Annette M. Pelletier IHM c0nsid~rs this article, following upon her 'contributions to our Septembe~:-October 1993 and July-August 1994 issues, to be the conclusion of a trilogy on Mystery in relation to conse-crated life. She may be addressed at Convento Santa Rosa de Lima; E. Montenegro; Apartado 18-0703; Lima 11, Peru. Review for Religious a context and tradition that is alien to us . Many, many questions need: to be answered before we are able to be fully open to what you say about the life of the Beloved.''2 What is to be the role of us who are called, consecrated, and sent to proclaim such "belovedness" in this deconsecrated world; of us whose specific task it is to offer radical eschatological testi-mony of the coming of the kingdom? 3 Peter, a designated, author-itative witness of that kingdom (realized 'in the presence and per-son of Jesus), reminded his early Christian community "to always be ready to give a reason for their hope" (1 P 3:15). What, then, would be the reason for our hope that the consecrated life will con-tinue to exert a positive influence on a heart-less culture, one that seems no longer to have experience of the "Holy"? The "reason" for my hope. for not just the survival bat the flourishing of consecrated life in North America escapes the concrete directions suggested by the many and various scientific analyses of consecrated life that appear fis part of a search for a definitive future, The "reason" for my hope springs from what I and many oth-ers have "seen and heard" (1 Jn 1:3) of the Mystery of God made manifest in the misery of the absolute poverty in one of our sis-ter cultures in Latin America, Peru. Montenegro, a densely pop-ulated pueblojoven or asentamiento humano (shanty town) situated about forty-five minutes by bus from Lima, owes its misery to both Shining Path terrorism and the disastrous effects of "fujishock" economics on those who have fled from terrorism in the Peruvian sierra during the last decade. No sociological anal-ysis explains why the pueblo children still danced for the fiestas in their school, Fey Alegria 37, and the sisters and the teachers and families stuck together in hope despite the extreme poverty and the designation of the zone as "red" during the darkest days of the reign of terror.4 One "reason" for hope, then, can be the simple fact that this pueblo and its fragile institutions have survived, despite the unholy One "reason" for hope, then, can be the simple fact that this pueblo and its fragile institutions have survived, despite the unholy cultural influences of terrorism and hunger. November-December 1997 Pelletier ¯ Misery Meets Mystery in Montenegro cultural influences of terrorism and hunger. Here is hard:evi-dence, provided by real people who survived' to live, instead of living to merely survive. The madres solteras (single mothers) who raise children of partners who abandon them for another; the youth who are old before they have a chance to be young; the knot of little children who play on the step of the mission-house door--none of these Montenegro dnawim have access to analyt-ical research charting their survival or demise. They simply live their reality, struggling to survive, struggling to find. meaning. Without the luxury of an education, they meet Mystery in their misery on Mystery's 6wn terms. Even though most of them will never really better their lot in life according to North American standards, they seem not to have lost. the reason for their hope. Yes, large numbers may eventually resort or succumb to every vice that a culture of absolute poverty provokes. Yet there :are those who do survive with their dignity as human beings intaci:. Who are they? How are they able to survive? What do they have to say to the religious missioned to the first world, who also seek to survive, but in a culture whose very richness impoverishes the attractiveness, the beauty, the dignity, and the grace of a way of life in love with Life itself?. Could the observation ofMircea Eliade, the famed scholar of religious anthropology, be true: that the evo-lution of modern cultures has generated an atmosphere of intel-lectual elitism in which detachment from the patterns of traditional religion severs Western culture from its core values and belief systems? 5 So what recourse do persons consecrated to the Holy have if they are to survive the consequences of Western culture's demise? The Word had a special word for the religiously lettered and learned Who came by night to ask him questions about signs seen hinting the advent of a new world within the world. To the Nicodemus-like, Jesus counseled that the lettered and the elite turn and become like a child. Anyone privileged to see, hear, and touch the children who, despite the misery of their absolute poverty and the scourge of terrorism, sing and dance in the desert cannot help marveling at the mystery of their "unreasonable" rea-. son to hope. What do they, the "little ones," the ones immersed in the misery of absolute poverty, have to say about the mystery of their survival? Could it be that their link to traditional popu-lar religion provides them with the treasure which cultures to the north have lost: a reason for hope?6 , Review for Religious Who are these ragtag "children of the dust" gathered on the luxurious slab of cement gracing the mission-house front door? From early in the morning until late in the night, this mob of ragamuffins never seems to wonder about "survival," despite the dubious nature of their next meal. They do not have time to worry. They are obviously too busy creatively constructing their own livable-in-the-now reality. The ever plentiful stones and rocks are transformed in,their imagination to sports cars and trucks. Rags and bits of scrap paper adorn a gringa-faced "Barbie" in highest fashion. So actively engaged in living life to the hilt, these tawny tots are too busy having fun to be concerned about surviving. Sure, they are hungry and ill clad. By our standards they are woefully abused by family systems that claim "the more I beat you, the more I love you." But they are too resiliently cre-ative to let abuse or malnutrition get in the way of living. The ".proper7 things they deserve as fundamental rights--healthcare, education, food--hardly get a thought. One hesitates to say it, but, to almost every visitor, these kids on the step are definitely having fun. Their joy, laughter, unsuppressible desire to befriend anyone, especially foreigners visiting the mission house, betrays the secret entry of Mystery into their absolute misery. Their grasp on an unseen reason for their hope renders ridiculous the first-world worries about where God and religion and the church might fit in a deconstructed culture. "Multiphrenia" is one malaise the Montenegrinos never get. The inner' chaos caused by too much input from too many conflicting media sources promoting ever changing values is a postmodern misery they miss.7 Take, for example, ten-year-old Lorenzo, a victim of his father's abuse. Every so often Lorenzo is whacked in the face. with an iron pipe for not bringing in his share of the family keep. How could little Lorenzo, every visitor's fast friend, keep smiling, jest-ing, and joking despite the ugly scarson his ever dirty face? The Mystery of God peeks through his misery in his nonconcern for predictable "survival." That unerasable smile insists that God's Mystery is manifest even in this most undeserved misery. Just what is it that keeps that smile on his face--and so many others like his!--in this desert valley of so many, many tears? Does his smile betray a reason to hope that we cannot, yet, see? These stepkids also deal with the reality of too few resources and personnel to assure them of a viable future. Most children are without parents until late in the night, when Mom or Dad or November-December 1997 Pelletier ¯ Misery Meets Mystery in Montenegro live-in mate come

Transcript of an oral history interview with Angus Macaulay, conducted by Sarah Yahm on 5 May 2015, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Angus Macaulay graduated from Norwich University in 1966. His interview focuses on his military service in Korea and Vietnam after graduation as well as his later career at McGraw-Hill, INC. Magazine, and Magazine Services, Inc. ; Angus Macaulay, NU 1966, Oral History Interview May 5, 2015 Interviewed by Sarah Yahm AM It happened in our division when I was there. SY Really? AM I want you to ask me about - most of the guys who went to Vietnam they were gone for a year I was gone for almost two years And I think a question you might want to - that may come up would be what I - the perception of change I felt had happened in the US when I came home SY You know I was going to ask you about that And keep in mind this is casual and so if there's something you want me to ask just tell me We'll just - and you know just be like "Something I've been thinking about." AM Now what do you do? Would you transcribe this eventually? SY I have an assistant who transcribes it. AM Don't you have software that transcribes it? SY It doesn't work because there's so much that's in context and so the software misses AM Ah! SY - that and they botch words and they don't do grammar AM Will I ever see a copy of it? SY Yeah so the way it works is that so we do this recording I get back to Norwich the backlog could be a couple of months AM Oh don't worry about it SY - because transcribing takes a long time Clark gets to work on transcribing it Then what you get in the mail is a copy of the transcript and a CD of the interview You review the transcript make sure things are accurate Did you know Bill Bonk? AM Oh yeah SY Yeah well he AM Bill's a good friend of mine. SY Bill still needs - if you talk to him tell him to send me back my transcript Anyway so you know I sent - I interviewed Bill I sent him his transcript We talked for hours; it was an amazing interview And but you know there are some things like I you know I try to figure out all the place names correctly but there are some you know Vietnam-era military acronyms that I might mess up etc. AM Oh okay don't worry no don't worry about it SY - so he goes through and but he - so then he has to read through it and he has to you know make sure everything is correct and then he sends it Or also there are some things he told me that might be classified that he might want out of the record So you have the opportunity at that point to AM No I don't think I have any (laughs) SY He had a couple of secret missions I think he'll be fine with keeping them in But he might want to go through and think about that right? So then - or for instance somebody on tape said something mean about her mother-in-law and she's going to want to cut that out when I send her her transcript back right? Because this is going to be available on the website right? So the idea is you get it you look through it you make sure that there's nothing - or I interviewed an Iranian woman who describes how she left Iran illegally She's going to need to edit that out so that when she tries to go back to Iran for a visit she's not going to have issues leaving. AM Now how many people from our era have you interviewed? SY Let's see I have a bunch on the list to interview (repeats herself louder) I have a bunch on the list to interview AM From class of '66? SY Yeah there's - there - because of that recent Vietnam issue that came out of the Norwich Record? AM Right. SY A couple of people came out of the woodwork. AM Right. SY But I think Bill Bonk might be one of the - yeah and other people who were in Vietnam AM Bill was in my class Bill's a pretty good friend of mine yeah. SY He's great He's great A great storyteller. AM Yeah. SY So then I have a bunch of other people who've been in Vietnam but were either behind you or ahead of you right by a couple of years So yeah So that's the way it works AM Okay SY - is we have a conversation you get it back you get to look at it and then you sign off on it And then you know eventually they'll be a searchable archive So the idea is that if a student is interested in you know in Vietnam they'll go they'll type in "Vietnam" and then all of the transcripts will come up And if they're interested in a particular thing about Vietnam they can search for those particular words or things. AM Okay. SY And they'll have this - this sample set right of Norwich graduates and they'll be able to sort of you know ascertain certain things about US foreign policy in the 20th century I mean the idea is that this will be a research tool. AM Oh okay. SY Yeah So that's - that's essentially that's the way it works. AM Go. SY All right So here we are I'm interviewing Angus Macaulay It is May 5th - AM Are we on? SY Yeah I'm on And I'll just cut out that first part where we were chatting It's May 5th - correct? Yeah and we're at his house in Maine and we're going to begin interviewing I need to check levels AM Okay SY So if you could just I don't know tell me what you ate for breakfast today AM Well this is about - how is that level? Does that level work for you? SY Yeah it's pretty good If we can get just a little closer - AM A little closer Does that level work for you? SY Yeah that's good AM All right SY Let me actually check one thing I need to make sure - I need to know which - yep okay that is number one Okay AM Okay. SY So we're just going to start out a little bit with your early life So where were you born? AM Was born in New York Actually I was born in White Plains New York but I was raised in Chappaqua New York which is just about 35 miles north of New York City and born in 1942 SY And when you were a kid did you have any idea of what you wanted to be when you grew up? AM Well as we were talking earlier I had a you know a couple of things in my life One was I had done a lot of artwork as a kid and I had several members of my family that had served in the military So those were sort of the two options that I was looking at both military and art And I applied to Norwich I also applied to a couple of art schools several art schools in fact And my father who had been an artist early in his life really thought that it would be better for me to get a four-year education And I - so I applied to Norwich I got in and that's where I went That was really the only- that was the only I think there were a couple of other schools I applied and got into but it was the only one that I was really interested in SY And had you gone up and visited beforehand? AM Yeah I think I did Yeah as a matter of fact I think I did SY Do you remember what your impression of it was? AM No I really can't remember at this time I mean I - obviously I - the impressions are all with - when you - I can't remember the highway Route 7 is that the one that comes up from the south? Or Route 9 or whatever it is? Route 9 So I always remember coming back to school The - you sort of see the lights of the school and it did look a little - a little cool particularly in the wintertime So that was my impression But it was always a very pretty campus so SY And something I actually always ask in these interviews with people who have ended up going to war is did you play war as a kid? AM Did I play war as a kid? I think anybody who was raised - born during the war and raised during - in the 50s of course we played war I mean we take a look at what was - take a look at what was playing on the movie houses Every time they ever show the movie Sands of Iwo Jima the Marine Corps goes up so yeah we all did SY Yeah AM So SY OK so - so then you get to Norwich and some people find rook week easy some people find rook week to be quite a shock How did you deal with that first moment of- AM I think I probably adapted easier than most simply because I had gone away to prep school and I had lived away from home And when I put them all - string out years away from home I probably had six six and a half seven years as a boarding student away from my - both my parents were professionals My mother was a writer my dad was an art director/consultant So I was comfortable with living away from home I'd also had an uncle and a cousin that'd gone to West Point so they kind of clued me in to what to expect in other words don't attract too much attention to yourself and get real small for your first year and stay out of trouble So I don't think I was overly shocked by what I found I think there were a lot of people in my class that were and obviously it didn't work out for them and they left The turnover in my class was exceptionally high I believe we had - we started with something like 440 and we wound up graduating about 240 So there was a culture unfortunately up there of breaking you And I think that if you're in that kind of a situation you allow yourself to bend and not break SY Do you remember any moments where you were like what the hell did I get into? AM No SY Yeah AM No SY And do you remember - AM Be sure to speak up because - SY Oh I'm sorry! AM Yeah SY Yeah so you don't remember moments of doubt? AM No SY And do you remember were there moments of - were you frightened? AM No SY Were there parts of being a rook that you enjoyed? AM That I enjoyed? I think I enjoyed the idea of being in a group and I think it's still - this is - I think it's fairly true today I noticed that at Norwich there still is a great deal of bonding within each class And I was in K Company and I - it's funny because every once in a while I'll run into somebody who was in K Company when we were freshman And I was in other companies at Norwich in subsequent years and they would always bring back that we were in K Company together So there was a great bonding as a freshman So if you want to say did I enjoy that? Yeah I enjoyed that I enjoyed the idea of bonding I come out of a prep school - a coeducational prep school I came out of a very liberal prep school I had three girls four girls in my class who went to Bennington I mean you want to talk about you know complete opposites We had kids who went to Reed out in Oregon For me to go to Norwich they all thought I was nuts But - and actually I think I felt closer to the guys I was at Norwich with than I did with the kids I was in prep school with although my politics are probably more tuned you know skew more liberal than 90% of my class In fact they probably still do today SY Yeah I'm guessing just from having talked to members of your class and having talked to you Yeah So and that's actually something that I was thinking about in the drive up You're a year you're a year younger than my parents I know they were in college when you were in college and had very different experiences For them they were you know getting actively involved in the protest culture that was going on around them So at Norwich you were sort of insulated from the 60s that was emerging around you Were you sort of aware of the - did you feel alienated from the larger context of youth culture in the US? Was that something you thought about when you were there? AM I think that - I think quite frankly I'm not sure I agree with you First of all the culture of the 60s the counterculture of the 60s which you're talking about is something that happened - SY It's a little later AM That happened a little later That happened in 1968 '69 I think we were very much aware of what was going on in the civil rights movement And I - one of the things that - perhaps one of my most vivid memories is when I was 15 years old I went by myself on a bus ride from New York to Tucson Arizona which took me through Georgia Alabama Mississippi and Louisiana And I was by myself and I saw all of the segregation that was going on in the South And my parents were both very very liberal and they warned me about being very careful about what I said That said it also - my selection at Norwich had a great deal to do with why I did not apply to either VMI or The Citadel both of which I probably would have gotten into but I had some real issues with - the whole issue with segregation And it's interesting because at Norwich we were really insulated - we were insulated from that inasmuch as there were no African-Americans in our class And I remember there was a kid - there were a couple of kids - one Brooks who is now on the Board - I think he's on the Board of Trustees He was a year be- couple of years behind me And then there was a guy by the name of Harvey But there were only two or three African-Americans in our class at Norwich when I was there so it was predominantly a very white school It was also a very blue collar school SY Can you talk about that? AM Hmm? SY Can you talk about that? AM Sure I mean I you know I - yeah it was very blue collar One of my classmates Jake Sartz used to say "It's a blue collar military school." A lot of these kids you know I was - I had a sort of biz- I was bizarre A I was a prep school kid - there weren't a lot of prep school kids there Both of my parents were college educated My grandparents were college educ- my grandfather had a PhD in romance languages So I was with guys that - you know we had one classmate of mine who remains one of my favorite people and his father was a garbage collector and he put his child through Norwich and put another kid through college I think that's the great - that's who we are as a society or who we should be as a society Unfortunately I don't think that's where we're going now I think we've gotten to the point now where college education is so prohibitively expensive that it's going to be impossible for a lot of kids who deserve an education aren't going to get them Now all of this said my roommate my senior year - his father was a doctor His sister was at Marymount down in New York and she went on to Georgetown and got her doctorate in microbiology So - and Barry had also been through prep school So there were - there were some of us that had you know whose parents were well educated Roger Bloomfield - his father had gone through the merchant - what was that state? - New York State Maritime Academy and his mother had gone to Skidmore so it's not - and he was from Wellesley so it's not just saying I was alone Predominantly most of these kids were first generation college edu- these were the first kids in the you know to go to college and it was terrific SY Yeah So you were Senior Buck which means to some degree - could you talk about that? AM Yeah I was a Senior - I was a private for my freshman year for my first half of my sophomore year I was promoted to Corporal for my second semester and I was a Senior Buck my junior - a Junior Buck and a Senior Buck I was also involved with - in those days we did a lot of you know we had all these big weekends like Junior Week and Regimental Ball Weekend and all that stuff I did all the decorating for all those things I mean you go back and look at my stuff underneath my thing I was involved in the Outing Club I was involved in Hilly Chilly- do you know what Hilly Chilly is? Mountain and cold weather training I was on the Rescue Team and that was certainly - all of the guys on the Rescue Team - I think I was the only private on the Rescue Team I'm not s- it just wasn't all that important All that rank was - it would have been nice but it wasn't critical I mean we were all going to be Second Lieutenants when we graduated so quite frankly I you know and as I said to you at lunch I thought I saw a lot - as much bad leadership as I saw good leadership I saw some guys up there that - Roger Bloomfield was one Terry Van Meter was another - Terry Van Meter loved the military I mean this guy you know morning noon and night he loved the military but he never foisted it on anyone else He did his job and whatnot On the flip side there were some guys up there that were just - who were colonels and majors and they were - to them it was - it was really political and they were jerks And by the way these are the guys that don't come back to reunions and these the guys that don't give any money to the school I'm sure SY Yeah so you said earlier that you were sort of able to separate the bullshit from what you felt was meaningful So I guess what did you find meaningful and what did you kind of think was bullshit? How did you - AM I thought the Honor Code was the most meaningful thing I got out of the school In fact I wrote to Rich Schneider after reading the book - there's a wonderful book called The Nightingale's Song and it is about John McCain James Webb John Poindexter and Bud McFarlane They were all naval academy graduates they all lived under the honor code You know the story of McCain in Vietnam you know the st- I don't know if you know much about Jim Webb but Jim Webb was a Navy Cross recipient These guys were honorable men Poindexter and McFarlane and Oliver North all got involved with you know with this thing with Iran-Contra and cover-ups and whatnot and it's all about the honor And that's what the book is about and I wrote to Rich Schneider and I said that should be required reading that if you don't have personal honor you don't have nothing SY So do you remember moments when the Honor Code was applied? (phone rings) When you ah let's pause for a moment - AM Don't worry about it SY I don't know I've interviewed other people who had ethical struggles They just - AM I did SY Could you talk about those? AM Yeah I'll tell you a funny story We had a professor that every year would - I was - I can't even remember the course - and - but he would always publish - he always asked three questions on his final exam or five questions whatever it was out of 10 questions or 20 questions And there was always the same 20 questions and he always selected five of them And somebody had figured it out and so what I did was I figured out what 20 questions were and knew what the 20 answers to 20 questions were And I passed the course and all of a sudden I said "Was that an ethical issue?" And so I went to John [Molano?] who was I mean this sounds stupid believe me it sounds - I mean I think how stupid it is I went to Molano who was the Head of the Honor Committee I said "Joe you know I may the heck I may have committed an honor code violation." And I explained it to Joe and Joe said "Get lost That's Mickey Mouse." There were yeah there were honor code violations you know that I saw up there I don't - I don't remember there wasn't any -a lot of stealing I mean it just - it worked Is that what you're asking? SY Yeah moments like that - or how you internalized it It sounds like you resonated with it right away? How was it taught I guess is my question? AM How did you what? SY How was it taught? AM Well (laughs) honestly it's real simple A cadet does not lie steal cheat or condone people who do I mean (laughs) it's not much more to it than that Now you might have a booklet that explains all the legal ramifications but that's the - it's almost like an article in the Constitution it's real simple language - SY And you bought into it right away? It resonated with you? AM I think you buy into it because quite frankly if you don't have it you got to live with yourself And there are things we all - I wrote in that book that I gave you that you did for my 25th reunion about PTSD Did you remember to - did you read what I wrote about it? That there may be instances of PTSD that were caused by people who did things that they weren't particularly proud of Now I'm not sure I haven't modified that a bit to be more empathetic and understanding of what PTSD is I think everybody suffered from it at some degree But I think there were people that if you did watch that documentary on My Lai I was struck - there were two people who were involved one person who feels no responsibility for it and another one who feels a great deal of responsibility for it And I think PTSD has - there is - there were cases of situa- I don't know how people could live with themselves if they committed the kinds of offenses that were committed in Vietnam SY So I mean a big - right I mean when you're looking at something like My Lai or when you're looking at something like Abu Ghraib right? It requires being able to not follow orders right sometimes? AM I had an instance when I first got to Vietnam where I had a platoon and I was assigned to work with an infantry company And we had taken a prisoner - actually we had two of them and both of them were badly wounded they may have been patched up - well one of them excuse me one of them was badly wounded the other one was just tied up He was tied with his hands behind his back And they brought them out to where we were They flew them out by helicopter and we were going to go search for the weapons because the guy was going to take us to where his weapons were And he - one of them was so badly wounded he was on a stretcher and they were actually putting what do you call it some fluids into him or they actually had a bottle up there and the whole trail But the other guy he took these guy- he took the infantry men over to this spider trap - these are tunnels - and he said "It's down - my weapons are down there." And one of the guys went down there and it was booby trapped with spik- with Punji sticks Do you know what they are Punji sticks? They're sharpened bamboo sticks And they pulled him out The guy was messed up badly and everybody was trying to help this guy get him out of the hole and the prisoner broke loose and ran away And fortunately somebody - it took them about a half an hour but they did find him And they brought him back and one of the Vietnamese interpreters started to really beat him up badly to try and get information from him And at one point they dragged him over to one of our armored personnel carriers and said "OK let's roll over - let's roll over him with it." And at that point I said "OK pal that's about as far as I'm going to go." I mean I - you know I was brand new and that's no excuse and this guy was obviously a captain and I was a lieutenant but at that point I saw this thing was going to go across the edge that I wasn't ready to go I think there were a lot of people that were forced into those kinds of situations throughout Vietnam And I'm not going to kid you if you think that any one of us were easy on POWs you're dreaming It was just a very very difficult time particularly when you lost people That gives no excuse to what happened at My Lai because that was his excuse was "I lost a lot of people." Well goddammit I lost a lot of people but I didn't kill people to even the score and what - how are you evening the score? That one I don't get And how do you do it by evening the score with men women and children - or with women and children? I mean that is even further afield so Does that answer your question? SY Yeah what do you think enabled you to stand up to that captain in that moment? (repeats herself louder) What do you think enabled you to stand up to that captain in that moment? AM I don't think it was a big deal I mean I just said "It ain't gonna happen sir." And that didn't happen I mean it just wasn't going to happen I was not going to put one of my vehicles or one of my kids in a position where he had to make you know where he had to be part of that SY In terms of what I've been reading about Vietnam and PTSD I think part of what happened to a lot of enlisted men was that they didn't have officers who were taking care of them right? So the fact that you were thinking about what that would do to the men in your platoon protected them and so there was still a moral universe that they were functioning within Does that make sense? AM Well I think it makes sense I - there's a film out called Platoon I don't know if you've ever seen it but if you haven't seen it I really suggest you do And in the film the platoon sergeant Sergeant Barnes literally was pushing a platoon leader a young lieutenant around you know so you're not going to do this you're not going to do that Quite frankly I had the good fortune of having served for a year in K- almost a year in Korea I'd been a company commander in Korea and I had more sergeants rep- I had you know piles of sergeants reporting to me and other officers So at that point nobody was going to talk - no non-commissioned officer was going to talk to me and no enlisted officer - no enlisted man- was going to talk to me By the same token I had a wonderful medic who worked for me who used to remind me that we all put our pants on the same way every morning one leg at a time And quite frankly it was a tough enough situation that I didn't - you didn't have to spend a lot of time saluting and whatever I must say that in - I was really quite honored of the fact that I was always shown the greatest respect The main guys were very good to me Maybe the best reward I got was I got a wonderful gold watch mailed to me by my unit after I left I don't know how the guys got those gold watches from their unit We got you know other stuff But you know when I got that that's always been a prize possession SY What do you think made you a good leader? (repeats herself louder) What do you think made you a good leader? AM I don't know that I was a good leader I just (laughs) - I was a - you know I - that's tough to say what is a good leader and what's a bad leader? I think it - it's a matter of - well there's a thing that they try and - they used to try and talk about it The most important thing to start with is the mission I mean you got a job to do And then the second most important thing is to take care of your people And then the third thing to worry about is to take care of yourself Unfortunately I used to put it this way Vietnam was full of a lot of guys who were interested in their career There were not a lot of professionals We were talking about Fran Brennan who was the Class of 1964 Fran was a consummate professional I went down and spent a day with Fran He was a company commander He had A Company- first of the 6th Infantry You could just see the way he carried himself from the way he acted around his people that this was a guy they absolutely loved and respected So you know what do I think makes a great leader? Guys like Fran Brennan they're great leaders and what you try to do is you know you try and think how would Fran Brennan have operated? I had a comp- troop commander a company commander in Korea named [Daryl Blaylock?] and he was the same kind of guy He'd been an all-American at Alabama played football career army officer - and it was just the way he treated people If you treat people with respect you know and make them p- not make them part of the decision process because it isn't a democracy You always have to remember at best it's an enlightened despotism That you just treat people with respect make them part of the process let them know what's going on try not to be too terribly - show any you know too terrible - fear because quite frankly when things start happening quickly as it did a number of times after a while you try not to show it if you can But by the way anybody who tells you you weren't scared is either a fool or crazy or doesn't know what they're talking about SY Yeah Let's go back a little bit Did you commission right after you graduated? AM Right SY You did? AM Yeah SY Yeah And you went to Korea? AM Well first I went down to Fort Knox and I spent - went down to the Armor Officers Basic course at Fort Knox And I had volunteered for Vietnam at Norwich SY Really? And did you know what was going on over there? AM Oh yeah But I - this is part of who I am I mean to be honest is that I kind of sensed what was going - I sensed the importance of what was going on I'm not sure I sens- understood exactly what was going on The Battle of Ia Drang Valley happened the month my senior year November my senior year 1965 and I volunteered not only for Vietnam but I volunteered for the First Calvary Division I'm not sure well first of all I said how the hell can you be in the army and not be where it's happening? What I didn't realize and I came to realize very quickly is that it was the defining moment of my generation I have classmates of mine who and God Bl- I love them dearly and they went to Germany and/or you know they went to Fort Polk Louisiana or Fort Benning and spent two years and got out and did nothing I mean they did their service and they're honorable veterans and they probably would have been superb guys in Vietnam but they weren't there And there was a big difference between being there and not being there So I went to Fort Knox and then when I got to Fort Knox they told me that I had to spend a year at Fort Knox before going to Vietnam but I was going They said "You're going." And I said "Well what am I going to do?" And they said "Well you're going to be an OCS TAC officer You're going to run like Officer Candidates like at Norwich." And I went I hated that stuff I hate all that nonsense of shining your shoes and running around and taking people and bossing and all that stuff And I said "I would really would rather be with troops I want to be with real troops." And so I went to see my company commander and I said "Is there a way I can find some troop duty?" And the guy said "Well not unless you're willing to go to Korea." And I said "Fine I'll go to Korea for a year." And he says "You're crazy." And I went "Yeah but I'm single and I got you know." You see when you're that single I mean you have no other responsibilities and so I got on the phone on - it was funny because there was another guy I grew up with from Pleasantville New York - actually Jimmy [Skiff?] - and Jim said "Gee that's a great idea." He wan- he was going to Vietnam too We had the same timetable And so Jim sat down and wrote a letter to somebody in the Pentagon and I sat down and somebody gave me a phone number and I called the guy - called this guy He said "You crazy?" I said "Yeah." He said "Fine I'll cut your orders this afternoon." You know and Jim had to wait four weeks to get an answer (laughs) So I went to Korea and I got to Korea And they were going to send me to a tank outfit and I went "No I'd rather go to a cav outfit." And they said "Well we got a tank outfit open we need somebody in it - cav outfit." I said "I really rather go to a cav unit." And so I went to attend cav and you know I spent almost nine months there SY What were you doing in Korea and what was your impression of Korea? AM Well you have to realize I still think Korea is even today the most dangerous place in the world We were working - the cav squadron which is a battalion was operating with the 7th Division I started out basically in staff headquarters but they immediately moved me over to B Troop And I was the First Platoon Leader of B Troop and also the Executive Officer because the guy only had - it was the Captain and myself And there were - because Vietnam you got to realize there was such a shortage of officers that it was just him and me And one day he walked in I guess this was around - I put it in my notes but it was in the spring of 1967 he came in and he said - I think I'd been in there three months three and a half months - and he said "Well I got good news and good news." I said "What's that?" He said "The good news is I'm going home early and I'm leaving in two weeks." I said "Great What's the other good news?" He says "You're the new troop commander." So what - Second Lieutenant is normally slotted for platoon and the idea that I'm running now a company and I was doing it by myself with a bunch of sergeants And these guys were terrific I mean these guys really took me under their wing and they taught me a lot of good stuff And so I did that for a year and then finally I started getting in platoon leaders - all of whom by the way had come out of OCS and all of them you know I was at that point I was older than most of these guys I was 24 25 - 24 And these guys were 18 - well no not 18 they were about 19 and 20 years old One or - one of them - two of them had two years of college but they had quit college They were very much like William Calley He was a product of you know he'd spent a year in college and gotten thrown out and. And you know OCS at one time was really one of the really premier ways of commissioning guys During Vietnam I saw a bunch of guys come out of OCS - some of them I thought were terrific and some of them I thought were just bozos because they just - and it wasn't their fault It was - they were just so young So anyway I ran the company for - until September We were basically doing everything from working - doing some work up on the DMZ Basically we were just an occupation force doing a lot of stuff out in the field a lot of training out in the field which was really great for me because by the time I got to Vietnam I was familiar with working with vehicles I was familiar with working with people I was working with - familiar with working with maps with radios and all this stuff Whereas if I had stayed at Fort Knox I would have never gotten that kind of experience Fast forward when I show up in Vietnam I said "Oh I'm up on my way to the 1st Calvary." They said "Well they've changed your orders You're going now to F Troop 17th Cav part of the 196th Light Infantry." Now two things went through my mind First of all I had been at Fort Devens when the 196th was there and they were a complete bozo outfit They were really - couldn't find their way out of a paper bag And the worst of them was this F Troop So I had a real problem and I got up there and of course they'd been in Vietnam for over a year By that time it had all of this all of the badness knocked out of them They were very very good; they were very seasoned When I got to the unit the troop commander opened my 2-0-1 file they looked at my 2-0-1 file and they said "You have more command time than I do." He said "Do you mind commanding a platoon again?" And I said "Why? I'm - I was just promoted to First Lieutenant not to Captain of the whatever-you-want-me-to-do." So I was a platoon leader for four months and then became Executive Officer just when the Tet Offensive broke out SY When you think about Vietnam do you have sense memories of Vietnam? Smells sounds? AM I don't think there's a day - there's a day that doesn't go by that I don't think about it SY How do you think about it? How does it come to you? AM That's hard to say I mean it just you know different things You know just yeah I mean your mind always sort of lies - I mean for years I couldn't go to sleep at night before without drifting back to it Now it's a lot easier I've remained very close to the people In fact this morning I wrote to - oh probably we're going to have a reunion down in Florida in October and one of the guys who actually had been a driver for me - he and I are coordinating Another guy who had been a driver for me - radio operator you know we're just trying to put it all together so you know I for some reason I will always think about it I mean it just - it comes back so I mean you have to realize that the intensity of those situations particularly the ones when there was some where people were either getting hurt or you were hurting people or you want to call it combat or whatever It's all slow motion I don't know when you talked to other people whether they've said the same thing that you - it - I can - the first big firefight I got into I felt like after you know it seemed like hours Of course I looked at my watch and we'd only been going at it for a half an hour and I felt like I'd been there for four hours or five hours So you're - this - it becomes very intense and the memories and the images become very very vivid in your mind SY Yeah Did you react to battle or combat the way you thought you would beforehand? AM Well as I say in my - in some of the stuff I've left you I mean I - yeah I guess I did No I - that's a hard question to answer I mean I don't know how the hell I thought I was going to react SY How did you react? AM Well I - we - one of the guys because we were a mobile outfit you ask me how could someone have taken pictures? Well because we had mobility and so guys could carry cameras One guy actually had a tape recorder during the middle of a firefight and I remember listening to that tape And it was a major firefight I mean it lasted all day And I think the thing that shocked me the most about that tape was the fact that I sounded reasonably cool on the radio I mean I kept hearing myself and saying "My God you know I was terrified" and I was! And I was listening to the tape and yet the person talking on the radio was not displaying - does that make any sense to you? SY It makes a lot of sense to me that you managed to sort of perform your role AM Well yeah you know - I - yes but don't overstate (laughs) my heroism because believe me it was just - I think it's also part of that if you want to call it the Norwich training or West Point training or VMI or any one of those when you come out of that there's a lot of that stuff that you - it becomes second nature to you to react to and you do it out of understanding that there are procedures that you're going to have to follow And it's very funny because I remember that we used to have this thing called Mars Stations and Mars Stations were these telephone setups where you could call the United States And I'd been overseas at that point probably 15 months and I hadn't spoken to my parents and - it's not like today with a cell phone - and so somebody set up a phone call and when you get on the radio - when you get on the phone you're actually talking on a radio that you know the guy briefing you said "Look it's just like radio procedure" you know you talk and then you say "Over." You know you use all the formality of radio procedure Well hell I get on the phone I was so excited I forgot radio procedure On the other hand my mother who had never talked on a radio in her life had been briefed similar and she was doing everything correctly So yeah I don't know SY Do you still have your letters? Does anybody have the letters you wrote? AM Yeah I have them upstairs and actually I didn't send them to you when they did that issue Yeah I have them SY Would - are you - is there any part - you want to donate them or are they too private? AM There's some things in there It's funny you should say that because when I - when that whole thing came up and they were looking for letters and I was going to send them in and I had found them and it was when I was a company commander And it was a letter I found And by the way ask me about the second letter because I want to talk about the second letter that I got Well no maybe a third one I went and read that letter and it was sort of not chatty it was sort of telling them what was going on This had to have been in the spring of '6-summer of '68 And I remember reading in a line or a paragraph about the fact that one of my people had been charged with rape which was unusual for our unit And what really shocked me today is I can't remember exactly what happened SY I suspect there was so much going on that was so awful all the time that that one just disappeared AM Well you know it's very funny - well before I get to the second letter I'll mention another one We had a - we were operating out of a - at one point in the summer of 1968 they took my company they put us out on a base camp out in the middle of nowhere in the Quế Sơn Valley a place called LZ Colt And by the way there are photographs in that CD that I'm going to give you has pictures of LZ Colt SY I'm wondering if we should look through some of this stuff because it might trigger your memories - AM No I know those photographs pretty well We were out there and we used to send guys home three days before - you came out of the field three days before your turn to rotate You know you went - or two days whatever the deal was And we sent the guy back - we sent this kid back to LZ Baldy which was our forward operating area And he was going to get on a truck and he was going to ride in a truck from LZ Baldy about 40 miles - 40 kilometers south to Chu Lai - and he was going to go through the medical thing and clear all his stuff and then fly home That is the last day That's your date you know that's it you're home and it's a cakewalk at that point He's riding in this truck and coming in the opposite direction is a tank And the guy who's riding on the tank wanted to know how f- asks the tank driver "How fast will this thing really go?" And there's an accident and this kid is killed who's on his way home - the last day! That was whatever that date is and you can look it up was the day that Martin Luther King was shot Is that '68? I think it was '68 SY It was '68 AM Yeah it was either Ja- it was either King or Kennedy I can't remember which It was Kennedy I think It was Kennedy SY Right - AM Bobby Kennedy SY - because they were in rapid succession AM And because I had been a big Kennedy pa- fan somebody radioed me and said "Bobby Kennedy has been shot." It was Bob Kennedy And on the heels of that I heard this other news and I just - I remember my reaction was I could really give a shit about Bobby Kennedy at this point The idea that this poor kid had gone through all of this and then died was ridiculous I mean it was just terrible The other one the other letter and I have the letter It was from a parent of a kid we lost and it was right after I became troop commander And the parents were writing me a letter consoling me for the loss of their own son because quote as I recall the words "they knew the kid had been well-led blah blah blah blah." And the problem is is now if we had been talking about my platoon I could remember every kid in my platoon At that point I had a company I had three platoons I remember the kid's name but I couldn't picture his face And here these parents were writing this incredible letter to me and I couldn't remember the kid's face SY Oh! AM So that's you know these are the you know I don't know And there were so many of these you know you lose one the first - last day in Vietnam We had a kid who was killed - I became troop commander when the troop commander just - I became troop commander twice but the second time which for the longest period I took over when the troop commander's vehicle hit a mine and it was made up of white phosphorous Do you know what white phosphorous is? It burned the whole thing burned the entire crew up And he got blown free and he got out and quite frankly it's too bad he got out He should have been killed because quite frankly he had put these people in a position where they should not have been You don't cross a bridge in a vehicle You know that there's going to be a mine at the end of that bridge You go find another way It's the only - but anyway I went back and looked at the vehicle The vehicle was up on its end and everything had fallen down inside And I went back and I purposely went in to look at one of the bodies because the kid had just joined the unit and nobody knew who he was And I always felt that I - I felt an obligation to see this kid if only to remember him because nobody else would And in fact he was so new to the unit that they would not allow me to positively identify him I think you had to be in the unit for seven days or six days or something like that before anybody could give you a positive ID So he was obviously shipped home and done by dental records or something like that So it was you know that was you know there was always that first day there was that last day there was the letter I mean you get these sort of bizarre things that happen to you so there SY Did you have to write letters home - AM Oh yeah SY - when a kid in your unit died? Do you remember that process? AM Yeah and that was strange because I as I said I became troop commander twice The second time- and again it's in that recollections that I wrote- my troop commander went on R&R and he went on R&R the day the Tet Offensive broke out And that in itself would have been OK except we didn't know how serious it was so he went home And he was gone - usually those R&Rs were about a week and he was gone for close to two weeks maybe even a little longer And of course part of the Tet Offensive was they were out planting mines and booby traps all over the place In the first vehicle we lost we had 13 guys on board and all of them were killed Now four of them were part of my troop and nine of them were from the infantry So somebody else had to write those other nine letters but I had to write those four letters But the last guy killed in the whole that two-week period happened to be a guy who was probably my best friend He was a buck sergeant who had been in my platoon And his name was Ron Adams just a terrific guy This was his - he had been in Vietnam with another unit had been sent to us He had had prior service He had been in - I think he had been in the Air Force or Navy I guess - married had a child And I actually got to I mean we were close enough that I knew about his wife and his children and all so And so I sat down and I wrote - I went beyond the quote "standard letter" because I thought that that's what they would want to hear from me because obviously I assumed that they knew that we were pretty good friends Then the letter got bounced back - you can't write that You have to use the form Now in 1997 I posted something about Ron on the virtual wall And I guess I left my email because the next thing I know I got an email from his niece and the next thing I know I got an email from Ron's sister And then Ron's sister called me and asked - she was coming up to Boston - we were living in Boston at the time - and so she would she asked if she could come out and see me I said "Absolutely." So we spent the whole day together talking about her brother And what was sad about it - it was she said you know when he was wounded or when he was killed he was first listed as MIA And she said "The impression we always had is that he had been missing and you all had left him." And I said "Well no nothing but - his vehicle blew up is what happened" and he and another fellow - a kid by the name of Lester Smart Mack Smart Maxwell Smart from Get Smart - remember that movie? Well that's why his nickname was Mack And I said "No no he was killed and you know we put him together and sent him back." And she said "We were always under the impression that you had left him." And I said "Well again that was not true." So. SY I wish you'd been able to send that letter AM Huh? SY I wish you'd been able to send that first letter AM Well you know listen I - you know I write better today than I did then (laughs) I prob- no I you know listen I must say that one thing that supposedly Lyndon Johnson did - are you aware that he signed every letter? SY I wasn't. AM Yeah SY That's interesting AM The way it worked from what I understood is that when someone was lost it would go - the company commander would write a letter and then the battalion commander brigade division And I think it went down to MACP [mortuary affairs collection point] and Westmoreland would sign the letter and then a letter went home But then the whole package went to the White House and he signed it Now I don't know if that's true or not but that was what I was under the impression is the way it operated But the President's letter started and yours was on the bottom But yeah I wrote - that was difficult On the other side I got a letter from one of my - I'll just say one of my company commanders - I won't identify which one But I got - because we were a separate battalion - company we had no battalion I got - somebody walked in my office one day we were back in the rear he said "Lieutenant we have a letter for the chaplain." I said "Well I suppose I'm the chaplain too." And I opened it up and it was from some woman who was obviously an extra-marital girlfriend of the Captain and she was wondering why he hadn't written (laughs) I knew he was married so I - I just - I put that one in the circular file I didn't want to touch that one so my experience of being a chaplain was very short-lived SY Very brief so the guy who you said was your best friend he was a sergeant? AM Yeah SY So was that - I somehow thought because he was technically enlisted because he was an NCO - (repeats herself louder) because he was an NCO - AM Right SY - and you were a commissioned officer would that be considered fraternizing? How did those boundaries work? AM Well I you know I don't think - that - you got to re- I mean think about that question Think about it - no it doesn't - no all that stuff go- that is f- that maybe works in the rear some place But it doesn't work in the real world when somebody is shooting at you or you're out on an operation Now I had a - there was a - I have had - I had one young guy - night we were working an operation and we were working at night and we were loggered up - "loggered up" is like we were hunkered into a position and we had a - we were being infiltrated And I was very cautious about opening fire at night primarily because tracer rounds will give you away And I was telling the guys that "Look these people were coming in so close that we can use hand grenades And the reality is is that hand grenades will leave no telltale where they came from So I want you to toss a grenade out there and scare them away." Quite frankly I didn't want to get into a firefight at that point because it all - it's too confusing but there was an American - we were on one side of a river and there was an American unit on the other side of the river And what I was terrified and actually did happen was we - two American units wound up shooting at each other And that kind of stuff happened But anyway during the course of this sort of very quiet radio talk going back and forth between myself and the sergeant the guy kept saying that he was going to open up fire and I said finally I said "Goddammit I'm the lieutenant and today I get to be the troop commander Now tomorrow if I'm dead and you are the troop commander you can make that decision." And you know but I didn't have to do that kind of stuff a lot That you know that didn't - SY There was no standing on ceremony AM No It really wasn't I will tell you I think probably one of the more amusing - we were out in the valley and there were 30 ve- we had 30-plus vehicles - and it was raining it was lousy and it had been a very uneventful trip And you have to understand everybody is plugged in Everybody has a radio set on everybody's got a microphone the whole thing So you got 30+ vehicles four men - at least four guys per vehicle so you got 120 radios operating Now my - our call - my call sign was Fox - well my call sign had been Fox 6 but my nickname became Fox So they whenever they were talking they would talk Lieutenant Fox and what have you regardless of what our real call sign was So we're crossing this very very shallow river and it was very muddy and one of the vehicles - and we were tired I mean we'd been out for da- several days and we wanted to get back into base camp I was wet I was tired everybody else was wet everybody else was tired everybody else was fed up to here And I remember all of a sudden I got a radio call I would track behind the first platoon - First A vehicle zone and on my vehicle and then there would be 16 vehicles behind me Is that right? And then essentially well essentially I said 24 there'd be two in the head if I was taking 26 out I guess And one of the vehicles behind me threw his track In other words the whole thing came on - off the tracks Does that make sense to you? OK "threw a track." And I got off on a God- because the guy had taken too sharp a turn And I got on a Goddammit! I went on a blue streak of four letter words and I stood up on my vehicle I was looking back at this guy and I'm going on and on and I hear this voice say "Fuck you Fox!" And I looked around and every eyeball in the unit was looking at me And all of a sudden I realized they were absolutely right They were just as tired they were just as wet they were just as pissed off and all I could do was laugh So I mean does that explain to you the relationship? I mean I'm going to need - I wrote an email this morning - the four guys I'm going to - the three guys I'm trying to get together - we're going to be down and - all of them were sergeants One of them lost both legs and his arm you know and we - we don't call each other lieutenant we don't call each other sergeant It's Angus it's Chris it's Jim it's Tom Tom is an interesting guy Tom is a Catholic priest and if Tom says "All those words that you used on the radio I finally learned what they meant when I got to the seminary" because they swore just as bad as you did So I don't know SY I think that story actually answers the question I asked about you as a leader right? That's a moment of you being a good leader It's a moment of you having a sense of humor about yourself It's a moment of you being able to take criticism and feedback right and respond accordingly? AM I don't know you know I think that - you - I - that's a tough one I mean I can't make any judgments about myself as a leader That's you know if you want to know who I was as a leader then call Chris [Wunzer?] up And call Jimmy [Sherslee?] up Talk to those guys That's one of the things that I think that's interesting is that these were kids who - Chris had gone to North Texas State played football Lee [Guava?] had gone to the University of Wisconsin one of the smaller University of Wisconsin Jim Sherslee actually went in the Army because the judge said "Either you go in the Army or you're going two years in the slammer." SY That was how my dad's best friend ended up going to Vietnam Yeah. AM Tom [Trippenere?] I think was always destined for the priesthood But these kids it's incredible because they all were either drafted - most of them were drafted you know they all took on the responsibilities of being young leaders And believe me being a squad leader or a section leader - or scout section leader - with two vehicles you're responsible for eight guys You know every couple of days you're going to be the first guy on the truck and if you want to look at some pictures at what happens to a truck when they hit a mine it takes a lot of guts a lot of courage So again yeah I mean I think that standing on about the ceremony of rank - but they always treated me with you know proper deference always called me "Sir" or "LT"- does that sort of. SY Yeah Was there any such thing as a standard day in Vietnam - AM No SY - or was it different every day? AM No and what there is is by the way there's no Saturdays off either no Sundays off I mean you're working seven days a week You're working 24 hours SY And are you just in sort of a heightened state of anxiety all the time? AM Yeah I'll tell you what I've tried to describe this over the years as saying - have you ever been in an automobile accident? SY Yes AM You know that funny feeling just before you hit? SY It's that feeling where you're like "Oh I might be about to die How do I feel about that?" AM Well it might not even be that It might be just so much as you know that you're going to crunch the fender and is that - SY Inevitability? AM Yeah Now that's what Vietnam was like You just ride around with that little feeling in your gut all the time SY That's a good description yeah AM Yes so I mean and by the way when you heighten your anxiety to that level that's why everything is so vivid People say "Well how the hell could you remember that?" Very simple You're walking around - if you lived your life that way every day 24/7 first of all you'd probably go mad but - and that's why you get people high I imagine you wind up with you know a certain amount of battle fatigue or what have you whatever they call it so SY Yeah Did you have nightmares when you were there? Or did you have nightmares when you came home? AM No SY No? AM No I remember going on R&R and I went up to R&R to camp - I went up to Camp Zama in Japan - was it Camp Zama? I guess it was Camp Zama in Japan and - because I knew a girl up in Tokyo that I had met on R&R - I had met between tours She was an American She was going to the American School - university in Tokyo And I thought there might be something there but there really wasn't And I you know it's - I was pretty much involved with a gal in the States but this girl was very very nice and I just thought I wanted to go back and spend some time with her But I remember getting to Camp Zama and that first night - all the enlisted guys were going to Japan They all took them over to barracks and whatnot And the officers of which there weren't very many of us took us to an officer's BOQ Bachelor Officer Quarters I got a private room and a shower and all that stuff And I remember having to - first of all I couldn't go to sleep because it was so quiet And then I remember actually pulling all my stuff and sleeping on the floor because I was so used to sleeping on the floor of an APC And on the next night I gave in and went to sleep like a regular person SY Like a regular guy So what are the incidents that you've written up? Are they particular incidents? AM Well the only one I really I mean I had written a long article about a helicopter pilot who I thought had done some extraordinary things on Thanksgiving Day in 1967 which was probably the biggest firefight I was ever in SY Do you want to tell that story? AM Hmm? SY Do you want to tell that story? AM Well it's all there I mean I - it - when I say yeah I mean when I say tell a story I was a platoon leader who - we were - we weren't supposed to be there and I didn't even know this other operation was going on And all of a sudden I got a radio call to move about four -three or four kilometers south that our second platoon was - had been amb- partly ambushed and I didn't even know they were part of a major task force And I got down there and they had been ambushed There were two I think it was two companies of Americans plus our - one of our platoons and four tanks And we had run into - and the size of the unit I'm never been - never quite sure but from what I understand it was a couple of companies of North Vietnamese And they took out the platoon leader's tank which took the task force commander and knocked him off the vehicle The vehicle ran over his arm this Major - I've gotten to know the guy very very well His name is [Gill Dorlan?] So all of a sudden I basically you better move down there and help out And so I blithefully charged in there not having a bloody idea what's going on And when we pull in there all these vehicles were sort of limp and getting shot at and there's this big wooden line on a hill and it was just very very messy And so the article I wrote about or what I had written in that article was a helicopter pilot that came in to drop off some infantry support and wound up and not through his own fault but wound up literally landing in a crossfire between us and the North Vietnamese And rather than just taking off dropping the troops he let his helicopter down and acted as a screen so the troops could come back to our line and he was just getting pasted and finally he took off and he was just you know kicking out smoke and all that stuff and went back And I - I've always thought that was probably one of the most heroic things I've ever seen because it was done on purpose I mean clearly he was trying to keep these kids from getting shot up And then the whole operation lasted I guess three or four days And so the next part of the operation was for us to assault the hill and that again is written in all the reflections that I've written about But what I - a couple of things as I was re-reading that again this morning the things I remember most were one the - when we got the orders to move and you asked me about - SY Ethics? AM No natural leadership and also - there also comes a point in time when you wind up being led because everybody's on a radio and so they heard we were moving out and going up that hill and everybody just started moving I didn't have to tell anybody to move They just started moving I always wondered to myself whether - did I really have the courage to give the order to move? And the next thing I know we're trying to - we're going up this hill That's the first thing I remember most about So I was as led as much up that hill as anybody else The second thing I remember most was it was a struggle getting up that hill because these guys were very - these North Vietnamese were dug in in bunkers and whatnot We had to take them out And then when we got to the top we took a round - an RPG round - on the side of our vehicle that hit our vehicle and did not go off It was a dud It would have killed everybody in our vehicle had it gone off And that's real pucker time when something like that happens where you all of a sudden realize you were that close SY And can you think about that afterwards or do you have to not think about it because it'll make you crazy? AM I don't think I thought about it I mean yeah you think about it I mean I th- I'll tell you what you think about it after - there is a photograph - we'll look at the photographs later but there is a photograph where you can actually see the scar on the side of the vehicle SY So you think about it later the next day AM You think about it later I mean one of the things that I - it's not in that piece is how dry my mouth was I mean it was just - for some reason I don't know why we didn't have more water with us because normally we carried - each vehicle carried five gallons of water But for some reason we didn't have a lot of water I remember that was something and I remember my mouth just tasted like it was cotton on the inside The other thing that happened was - once we cleared - got to the top of the hill and cleared that and we sort of in another - and brought some infantry in with us and they got beaten up very badly We started taking fire from behind us and all of a sudden there was that you know that moment go through your mind that "My God we're surrounded" because they were behind us they were ahead of us and all that stuff And that was pretty scary but also we had so much firepower they weren't going to take us out I mean it was just - it was sort of like a Mexican standoff a lot of shooting And again things out of my notes - I remember a couple of times thinking if everybody would just stop shooting for a few minutes so I could collect my thoughts we'd be probably far better off and I could make more rational decisions (laughs) Yeah I mean and then you know and then of course the thing went on for a couple of days And another recollection I put in there is that we were calling in - there was another village that we're getting a lot of fire from and we called - we were calling in some artillery on it And we were far enough away that I thought you could stand up and observe it until I felt a hunk of shrapnel go by my face and I could feel literally the wind when it went sailing by my head which meant if my head had been two inches three inches left or right I would have been killed And that really scared the hell out of me and I remember going back and getting inside my track and hiding That was - it was a hell of a way to spend Thanksgiving I must say And actually also in my recollections at one point a helicopter - we had been screaming for - we had been screaming for re-supply of ammunition because we'd been shooting all morning and our firing discipline was awful In other words we weren't controlling how much we were shooting and I wasn't paying much attention to it I figured "Hell Uncle Sam's running this thing and my God it's a bottomless pit Look at the Defense Department budget." And so when we started running low on ammunition I called for re-supply And this helicopter came in and it's all dusty and the crap is all flying all over the place our guys are kicking this stuff off and running over- and it was somebody's Thanksgiving dinner It wasn't ours and I don't even know who ate it because I didn't eat any of it But we didn't get any ammunition Now there is a story - a friend of mine told me it was back at brigade headquarters - I got on the radio and I said "Look I need ammunition." And he said "But when you asked for that re-supply and that screwed up" he said "you got on the radio" and he said "you used a string of four-letter words about the incompetence of people." And at that point General [Geddes?] who was Division Commander walked into brigade headquarters and there I - and this was on a loudspeaker- I was. And Geddes is supposed to have said "Somebody better get that young lieutenant some ammunition because I think he's pissed off enough to come back and shoot you guys" or words to that effect Now I don't know whether that yarn is true I'd like to believe it is SY It's a good story AM It's a good story SY I like that story So I've read about when I read - I think this might have even been on some of letters I read from Norwich alumni - I don't remember about superstitions good luck charms especially when people were "short." Right? That's the phrase when you're about to go home? Things you did to try and guarantee your safety Did you have any of those? AM No SY No? AM I will tell you that - you got to realize I'm there - I was overseas at this point for almost - over 20 months at this point That was longer than anybody and I - albeit eight of it had been in Korea And I was terrified And I was terrified that I was going to get hurt And you know it's a very - I've always felt very guilty about that because I'm now responsible for these 195 kids and I'm worried about my own personal safety and that started to bo- that did bother me We were down - we were down at a place called - we were down at LZ Ross and it was on this road that took - went into the Quế Sơn Valley And I have to say that road had more destroyed vehicles and junk on it - you could shake a stick - had probably more road - there was more damage on that road than any place in Vietnam There probably were more but it was damn near And we had been down there and we were coming back and it was the day before my ro- my turning over the troop to the new guy and he was a Captain And we rode past A Company of the 2nd or the 1st I remember that - and this old Captain was running it this great old guy he was like in his 30s and I you know I mean he was an old guy and he was in his 30s (laughs) and he had this terrible limp from one of his wounds And we went through the gate and I went "It's over man!" I got out and you know as long as I don't get hit in a car accident or shot down in a helicopter I'm cool I'm golden I'm home And we get in and we dismounted and all of a sudden a radio call comes in saying that there was a unit had started taking fire and that we were the new reaction force And I remember climbing up on my vehicle and this Captain who was going to replace me Jim Owens started to follow me And I looked at him I said "Jim would you please stay here because if I fuck up now I don't want anybody to see it." And we started to head out the gate and all of a sudden they called us back and I didn't have to go But I have to tell you that - all of a sudden it got scary Now I'm going to - I told you this and I'm going to tell you what I did next which was really stupid Get down to Chu Lai and I bump into two guys I knew One of them was a Captain - Air Force Captain - and the other one was an Army Captain And the three of us went out and got rip roaring drunk and the Air Force Captain said "I got to go make a flight in a -" what do you call it a f- he was a forward air controller in an O-2 these little tiny bird dog airplanes He says "You want to go for a ride?" I got in the airplane we went off we flew out and I said "You know we're getting awfully close to Laos." And we were and he was supposed to be making a weather flight All I know is that was the stupidest thing I could have possibly done We landed - this was maybe two days after I had turned over the troops - and my Executive Officer is standing there and he's got two bags on there I said "What are you doing?" He says "I just got you a two-day drop That's your plane you're going home." And I got on my airplane and I went home SY Do you remember the moment you turned over your command? Do you remember saying goodbye to people? AM Well actually that flag right up there is the troop guidon and I stole it And I stole it because dammit I felt I'd earned it and I figured they could find another one My Uncle Sam has this sort of bottomless pit called the defense budget and I figured hell if they can build this F-35 they can find another flag Yeah I turned the company over to this guy named Jim Owens who was a National Guard officer and he was a good guy wound up losing his leg And I remember turning the troop over to him and it was a very formal ceremony You know a brigade commander was there and the flags were passed and all that stuff And these guys starting passing out the front gate I mean literally mounted up on it right back to the field And I cried like a baby SY And what were you thinking while you were crying? AM That how much I loved those guys and how much I wished I could stay But that's a very lethal place SY Simultaneously you wished you could stay and wanted to run like hell at the same time AM Yeah You know it's very funny because I had a difficult time when I came home - SY Yeah let's talk about that AM - because I realized I was pretty - when you say I was a good leader I don't know if I was a good leader but I was good at my job And I knew what I was doing And probably the biggest thing that was wrong with that whole war was the fact that it took them a year to find a - somebody who really understood his job and all of a sudden they bring in this guy nice guy but they had to teach him that job all over again SY Right And so everybody was rotating out as soon as they got seasoned AM Yeah I mean once you understood - I mean we would have gotten out of Vietnam if somebody had said "OK we're going to send a half a million Americans to Vietnam and the only people that are - the only people that get to come home are the wounded and the dead And we're just going to keep sending replacements so anyway so those of you guys who were there you'd better win this damn thing" because that's basically the way the North Vietnamese were operating I mean these guys you know that's the thing we all seem to forget is that they were good soldiers They were hard tough soldiers and these guys A were fighting for all the values that we purportedly were fighting for and the reality is that they didn't get to go home They fought until they were either dead wounded or you know They certainly didn't go home on R&R and they didn't have you know Coca Cola they didn't have television they didn't have all that nonsense We brought too much creature comforts to it all I remember going down to Chu Lai on a stand down - we used to pull units out took them down and basically cleaned guys up because after you've been out on the field for a while they pick up all sorts of garbage And you want to get them a little life of sanity you see SY We're talking like lice fungus like all - AM Well we would take them down to the Chu Lai beach and we used to rotate a platoon down at a time And you know we'd get down there and we'd get them some steak and we'd you know beer and take them to the beach and all that stuff And there were - I guess they went to the village and played around with the girls I suppose SY I was going to say they picked up some other things too AM Yeah that's true too But I remember riding along the bunker line at Chu Lai and riding by a bunker - and I was - and when I was down in Chu Lai I actually put on my little lieutenant bar and all that stuff pretended to be an officer And I remember riding by the bunker line at night and all of a sudden I saw what looked like I thought a television screen And I stopped the guy backed up - we backed up my Jeep and drove over to the bunker And these guys were in there watching television and they were watching and laughing And I'm saying to myself "This is insanity You got kids out there -" and that by the way is the other issue And I don't know any of the other guys you talked to about - you talked to Bill Bonk - Bill was on a very [012352] (inaudible) aviation outfit and you really couldn't make a lot of mistakes in his business because not only were you getting shot at but you also had to fly an airplane We didn't have the drug problem and that's something you haven't asked about The drug problem - I imagine it went on I know that I caught one guy with - a buck sergeant early on with a guy in my platoon actually - I caught him with a - SY A joint? AM - like a baggie full of five joints He was changing a track and he was looking for a cigarette And he says "Lieutenant would you reach in my pocket and get a cigarette?" Well I reached in and grabbed a pack but I felt something else I pulled it out I looked at it and I just dropped it in the mud and stepped on it and handed him his cigarettes But I don't recall drugs being a big problem - SY So there was no heroin in your unit? AM No no But - the marijuana - but we did have situations where people would bring it up that "So-and-so is smoking dope." And this is how I handled it We had a mortar section and a mortar section is - do you know what a mortar is? SY Uh-huh AM OK We had a mortar section and we had three mortars And I guess we had maybe 10 guys and it was in our big base camp And we couldn't - we didn't carry those mortars out to the field They were too heavy and they were a pain in the neck and carried off too much ammunition shot it off too fast and a lot - too many problems associated with mortars So we just left them in and we left the crews there and we left a lot of illumination And their job was that if base camp got hit they would you know the parachute flares the illumination also So I stole an idea from a movie and it was a wonderful probably the best leadership movie I've ever seen called Twelve O'clock High where the commander of the aviation unit has - takes all the bad guys in the unit and puts them in one bomber He calls it the - what the hell did he call it? I can't remember what he called it - it'll come to me But he put all the bad eggs in one basket So I made - so I took anybody I caught smoking dope I put them down in the mortar pits All you had to do was drop rounds and pop illumination And I would tell guys you're going to you know you're going down to purgatory and you're going down there and if you go home with heroin habits that's your problem but I'm not going to have you in the field Now was it a big problem? No and only because most of the guys didn't want to go to the field with a doper SY Right What about race in your unit? That's the other thing - AM Race? SY - we haven't talked about yeah AM That's an interesting question and I'll answer it two ways One is when guys - it was called the Leper Colony I would call them the Leper Colony that's what it was I had a platoon leader who was from Tennessee and he was a real Southerner and named Larry [Beetle?] - nice guy And Larry came to me at one point and he said "You know when you get a replacement in if you say well I need a rifleman." Who needs a rifleman? "Second Platoon needs a rifleman." So I just sent him Well Larry came to me one day and he said "Well you know I know you don't think about this but I'm the only white guy in the unit in my platoon." And all of a sudden I went whoah! And I started looking around and sure enough most of the Second Platoon - I think there were maybe one or two guys - the platoon sergeant was white - actually it was platoon leader was a Cherokee Indian and all of a sudden I saw that there was a potential problem So I just quietly started moving people around The other racial issue that came up was recently I was out in - two years ago or a year and a half ago? - two years ago I was down in Washington at a reunion and I was with one of our guys named Bill [Fong?] Bill was Chinese And I said to Bill because of my family association with the 442nd we got talking about Japanese-Americans in the Second World War with the 4-4-2 and I said "How as an Asian did you feel with all the dehumanizing that we do very well in the United States when we want to get angry at an enemy -" By the way it's common practice by everybody so it's not just an American trait OK? And he said you know - I said "How did you deal with that? I mean you're out in the field with some guy who's calling - using all those pejorative terms? How do you deal with that?" And Bill said "Lieutenant you got to remember you know they're all stupid people in the world." SY It still must have been hard AM Yeah so you don't. He said "Ninety percent of the time I was dealt with as an American and not as the fact that I was Chinese-American." And he said "Ten percent of the time they're stupid." SY Do you think there is a way to fight a war without that type of deh- (repeats herself louder) Do you think there is a way to fight a war without that type of dehumanization of the enemy? AM No I wish there were It's interesting because we've allowed it - it's become more apparent in this current situation with the Islamic war than it certainly was with Vietnam I mean I you know you got to realize like in Korea they had all the different - that all worked in Korea too Slope dank you know - SY Gook? AM Gook - the whole thing It's funny is that whenever they - and Charlie and of course whenever we got screwed badly and someone would say Charles' name it was a sign of respect - we would call him Charles - Charles has been up to his hole But this whole thing with the situation in Islamic thing I hear people talk and I go I cannot believe they talk the way they do And somebody wrote to me recently - an ultra-conservative person - who said "Well we all do it." No we all don't do it I'm afraid that's no that you just don't do that You don't - and he gave me all the lists of words that people use And I said no we don't use those words - you may use them but don't try and paint me with your brush SY Yeah Have you ever been tempted to go back to Vietnam - AM No SY - to visit? No? Interesting AM Not really It - I mean it's -have you seen pictures of the place? It's absolutely gorgeous SY I have yeah AM But no no I mean I've seen it I will say that I do go back to Korea and that - I've been back to Korea three times not up to where I was But I've been to Seoul three times and I mean the difference between Seoul - when I saw Seoul in 1968 I think the highest building in Seoul was eight stories Now it's - have you ever been to Seoul? SY No but I have a close - a couple of close friends who are living there AM I mean it's a very cosmopolitan city SY It is yeah I have to run to the bathroom So let's take a little break and then - and I'm also aware that you're probably getting tired - (audio break) AM Coming home? SY I was going to ask you about coming home Let me turn this back on AM Has this been basically what you wanted? SY This is great This is exactly what I want So let's talk about coming home and let's also talk about how the anti-war movement has been building up while you were in Vietnam So is this something that you hear - AM Are we on? SY Yeah we're on Is this something that you sort of had been hearing about in Vietnam? Or is it something you have time to think about? Is it something you - AM No We have time to think about that nonsense I think this anti-war movement - I think your generation is as fascinated with the anti-war movement as my generation was fascinated with - my mother - counterculture movement of the 1920s In other words if you weren't there doing the Charleston you really don't know how to do the Charleston My impression of the anti-war movement and don't make - don't mistake what I'm saying It was terribly important and it made a great - it made an enormous impact on this country I think it had some negative impact one of which was that the first thing Nixon did was get rid of the draft And he created a quote "all volunteer army" which in my mind means that we now have a very right-wing professional military which is too closely tied to the defense industry OK? When you look at 70% of the general officers who retired going to work for a defense contractor that seriously worries me especially when you get into this whole notion of honor and ethics And some general standing up and saying "I'm pitching you to buy an F-35 fighter but oh by the way I wouldn't consult you if I didn't think it was something we needed that was the best in the world because after all I did go to West Point where duty-honor-country means everything." That's bullshit If you're paying a guy $200000 a year to sell airplanes he's working for the $200000 - not for some ethics OK? That said you have to remember that the anti-war movement whether it was the University of Wisconsin or Princeton or Harvard or Kent State - they were a small fraction of the generation Most of these people people like my wife were trying to make a living they're trying to get through school they're trying to get on with their lives Now I have a number of friends of mine who were in the anti-war movement One of my closest friends who I lost contact with and I've never been able to re-connect went to Harvard married a girl whose father was a general in the Army they became - he became very heavily involved in the anti-war movement and it cost him his marriage because when he got his notice he went to Canada and she stayed My partner at a Magazine Services in New York was in Chicago throwing rocks and he was on a rock band And we have a picture that we used to send out to clients which had a picture of me in Vietnam and it has a picture of him in his rock band and it said "Magazine Services We can do it the easy way or the hard way." So the reality is I use- I have - I think a lot of these people in the anti-war movement including Jane Fonda they paid an enormous price with their families and with their friends I sat at dinner one time with a client and there were two people running down - not running the war down but they were sort of discussing the war and finally the more senior president of this ad agency piped up and said "How you know how can you talk this way in front of Angus?" And what I found out later is his son had deserted and gone to Canada and this guy was a veteran So here was a situation where a family had been just torn apart So the anti-war movement - and my feeling about Jane Fonda - everybody always gets upset about Jane is she wrote in her book and I have no reason not to believe her that the moment she sat down at that anti-aircraft gun she knew she'd made a mistake that she was being used Do I think that it changed her views on the war? No - Tom Hayden her husband - very heavily involved in the anti-war movement At Inc Magazine one of my closest friends was Bo [Browingham?] who was one of the leaders of the anti-war movement at Princeton And when Bo and I went to China together everybody said "Boy wait till those two guys get talking." It turns out we - Bo and I have been very very good friends I think Bo's argument and my argument -that people sat on the sidelines and did nothing They took no position and they allowed by the way Richard Nixon to carry that war on for another four and a half years all of which we conveniently forget SY Yeah So what was it like to come back home? What was it like to re-introduce you to- AM It's funny I'm glad you asked that There are two - I'll give you some three things that happened One was I was lucky and that - well I'll tell you the whole trip I got into- I got separated I was still in uniform obviously traveling on boarders And I came down - went down to see my sister in Phoenix from Fort McChord Air Force base up in Washington And I remember an airline stewardess being very solicitous in taking care of me and all that stuff and she was saying something to the effect of you know I said "Geez you don't have to do that you don't have to -" giving me free drinks and all this stuff She said "Believe me they're going to treat you like trash." And I remember on the trip being a layover in Chicago and there was this - I had this feeling by being in uniform that I was - that I had - that I was - there was something wrong with me that I was almost like the plague Now the nice thing was is that when I got home my parents were there with my brothers and my s- all the - the whole family all the signs and all that stuff - "Welcome Home" blah blah blah So I had a very nice welcome home from my family Now my mother and father - my mother is I think I told you was a writer and my father was an art director/business consultant - and my parents were very - my mother was so n- she was so fearful of the military that she wouldn't even come to my graduation at Norwich She didn't come SY Fearful in what way? AM Hmm? SY Fearful in what way? AM She had a brother - she had lost someone in the First World War her brother had fought with the 442nd in Italy in the Second World War I mean she'd seen what the war had done And so when I was graduating and I kind of pretty well knew where I was going and she just said "I can't handle it." She did not want to come to graduation I mean you're looking at my class they were all in uniform everybody was going into the Army She knew what the deal was So we got home and my parents used to have these wonderful dinners My parents had a very formal dining room It's a big house in Chappaqua And so we all sat around the table and I was still in uniform and my mother had built this - she was a fabulous cook and she said "Well tell me what do they all think of Premier Kỳ?" It was at that point - and because my parents were very active pro-political people - and my father didn't like the question because there had been a demonstration in Central Park a couple of months a couple of weeks before he said where literally people were carrying the flag of the country that was trying to kill your son You know literally he was upset about the question and all The way I framed it back to my mother was saying "Look What people don't really quite understand about that is that the average South Vietnamese person doesn't even know who he is." If a local dai uy who's a local Captain - is a thief they like to say "If you're working for the people they might be sympathetic to the government." But it's you know all politics is local whether it's here or there And to realize is what you don't understand is you live in an electronic age where you can worry about what your Congressman in Washington is doing They're worrying about what their local alderman is doing in their town And most Americans didn't quite understand that What I came to find out came to realize as I started to get around the country what was going on was less of the anti-war movement- but the anti-war movement was also morphing into the Black Panther movement SY I got to change batteries but keep talking We still got a little bit of juice AM Do you have some juice in there? SY I got another battery AM Oh you got another battery? Well let's just change your battery SY All right here we go Give me 30 seconds and we're recording again AM OK The other thing that was going on in this country as much as the anti-war movement was beginning to resonate in - throughout the country the civil rights movement had morphed into something more violent and that was the Black Panther movement And one of the - and I remember telling my mom and dad that - because my mother and father I mean we - I got to tell you the other one with my mother too About 20 or 30 days into being home and by this time my sisters and - my brothers and what all they're all gone home back to their own homes but they were - they asked me what changes have you seen? And I said - because I was going into the city every day - I was interviewing for jobs and I said "I smell racial violence." And I said this country is very very close to exploding into - I said there is so much racial tension in this country I could just feel it It was completely different the way it was from what I recall when I left almost two years ago And it was more certainly than what I was feeling in Vietnam Interestingly in Vietnam nobody really - in those situations you shouldn't really be worrying about skin pigment at that point You're worrying about whether you can trust the person on either side of you But that was the first thing that was so - that really struck me was how much tension there was in this country racially Because you asked this racial question about Vietnam - I'm saying it was - it was just as tense here but I don't think people because when you're something around something day in and day out you may not necessarily see it SY Yeah you can't smell it any more AM Yeah The other thing that happened that day coming home is my parents had this you know this large home And I guess to keep my mother busy she went through everything I owned And you got to realize I'd been away at school most of my life and so she'd taken all my school team pictures and stuff like that had them all framed And she had this room done in red white and blue and all this And pennants and all this stuff and I - I went upstairs when my mom and dad said "Well I want you to go and see your room." So we went upstairs to my room my mother was still downstairs My father got into the room with me and I looked around this room and you got to realize what I - the responsibility I'd just had and I looked at her I said who does she think I am? This is not - I'm not Leave It To Beaver And that's what a mother sees her child A mother never really sees her child as an adult I don't think And my father turned to me and said "Your mother put a lot of work in this Live with it for 30 days and then make sure you get yourself out of here." And it was good advice and he was right The other thing that struck me I went to work in the training program at McGraw-Hill And I was work- I was assigned to work on a weekly magazine and I - my job was to basically go call on all the cat-and-dog little classified accounts And it was all terribly disorganized and so I remember them handing me this box full of 3x5 cards and I was supposed to file them by category and then in each category alphabetically And I'm sitting there at my desk saying to myself - now this is what I did become an officer again I said are you kidding me man? I had clerks that did this stuff for me in the Army Yeah you're going from writing letters to people's parents to doing this kind of crap? Well this went on for a while and I - the resentment in me really started to build because there was a lot of other chicken shit jobs that they had me doing And one day I went down if you know New York - do you know New York at all? SY Oh yes I grew up in - AM New York City Charlie Brown's you know Charlie Brown's at Grand Central Station? It was a great saloon in Grand - SY Oh I've walked passed it but yeah AM Anyway I went down to Charlie Brown's one Friday - I went Thursday afternoon for lunch And I went down there with this other guy in the McGraw-Hill training program who was a former Marine officer And I was terribly upset Now he had never been overseas He had just done his time and gotten out And we started drinking and I had more - too much to drink And he finally said "Well you know if you're really pissed off go tell your boss." And that was the worst advice I could have gotten because I did it And I went in and I told my boss that this was a chicken shit assignment and I said I'm out of here And I was seriously at that point - and I had been thinking about actually going back into the service at that point I was so - I thought that what was going on in the real world was so unimportant And what happened was I came in to work the next day terrible hangover and sitting in my boss's office was the Vice President of Marketing for the company and "Come on and sit down." I sat down and he said "I understand we had a little bit of an incident yesterday." And I said yeah and he said "We really don't want to lose you." And I said well and he said "But you've also pissed some people off." And he said "Now this means I got to hide you I've got an assignment in Dallas and I've got an assignment in Chicago Which one do you want?" And I said "I've never been to Dallas." So I went to Dallas I met my wife and the rest is history SY Really? AM Yeah SY And how did you meet her? AM Blind date SY In Dallas? Is she from Dallas? AM South Dakota I met her on September 6th and we were married on December 20th SY That's fast When it works it works AM I was - I think it's fast We've been married almost 45 years SY Yeah? AM Yeah SY Yeah Had you considered staying in the Army? AM Yeah I mean I did and part of the reason I went to Norwich was primarily because I probably thought very seriously about it SY But were you fed up by the end of your tour? AM I think what - I'd thought about this I think probably in some respects doing two tours was a good idea because the first tour got me really ready for the second tour far bett- I was better prepared for my Vietnam tour than 90% of the lieutenants I met because most of these guys you know were doing something other than what they would be doing in Vietnam And I at least got a chance to get some hands-on experience On the back side of that - on the flip side of it was I also stayed too long I was there too long because when I came home I was mentally exhausted SY How did that manifest itself? AM I guess I just didn't want the responsibility any more I didn't want to worry about other people And it's interesting you should say that because when I was - you asked me at lunch about "Oh you resigned from McGraw-Hill and.?" Yeah and what it was why I resigned from McGraw-Hill was I mean there were a lot of reasons I talked about market share and whatnot but when I was managing a sales staff - and I was managing a sales staff of 17 people - behind Business Week I think we were the second or third largest magazine in the company It was a big magazine It was a big deal And if you covered an ad agency and I covered the client - it was what they called split credit on billings and all this stuff and I used to get these absolute chicken shit memos from sales reps worrying about whether they got 10% of the credit or 15% of the credit on a million dollar deal In other words they were so caught up in all of the little minutiae that when I resigned and when I was asked why are you quitting? Well I think Inc is a better opportunity and it's a growing opportunity but I'm also tired of all the bullshit I'm tired of being responsible for whether Johnny so-and-so gets a $500 commission check or whether he gets a $700 commission check on a guy who's making $85000 a year - and this by the way was 30 years ago Why don't you worry about going from $85000 to $105000 rather than worrying about $750? And that was the difference at Inc At Inc. it was you know you made your own - you pack your own parachute and you made your own bonus and interestingly enough financially I made out like a bandit I mean I made more money doing this working for somebody other than McGraw-Hill Yeah I would have gotten a gold watch and they used to give out a neat tie when you worked - had been there for 25 years But hell you can go to Brooks Brothers you can get one of those for 50 bucks SY Right yeah And you don't seem like you were a company man for either the military or McGraw-Hill You didn't want to be a company man AM Well yeah but you also have to respect company Now - I - you know I look at a guy like - Fran Brennan was a - Fran Brennan was the quintessential company guy I don't think there's anybody in the military that I could find that I would respect more than Fran Brennan because Fran Brennan was the kind of guy that led from the front A guy I spoke about a few minutes ago Gill Dorlan you know they handed him the Distinguished Service Cross which right behind the Medal of Honor is the second highest award they give out you know He also I mean he was the youngest Major in his class from West Point He quit too you know he tossed it out but he was a consummate professional You understand what I'm saying? The difference between being a professional and being a career guy SY I do AM You do SY I do understand that AM I know you do I know you do SY Yeah but yeah I think it's an important distinction AM The other thing and interestingly enough one of the things that McGraw-Hill had that it lost - and it lost about the time I was leaving was McGraw-Hill had a very serious mentoring system Albeit these guys started out as ad sales guys there were some very very bright guys At one point McGraw-Hill was made up primarily of Ivy Leaguers I mean you have the - well the McGraw family they were all Princeton people but there were a lot of Dartmouth guys a lot of Yale guys whatnot And it's funny because the guy I worked for in Dallas he was a petroleum engineer and you know I always sat with him He taught me how to really listen and learn about a client's business The guy I worked for in Cleveland the guy who ran the Cleveland office taught me about how to think strategically The guy I worked with in Chicago - I wasn't particularly crazy about him as a human being but he was one of the best public speakers I've ever been around so he really showed me a lot about standup presenting skills And the guy I worked for in New York taught me a lot about the minutiae of working inside of a large corporation And McGraw-Hill was very very good on all these mentoring steps and quite frankly I always felt a responsibility that when I had my own sales staff and I hired people that I treated them and taught them all that I could possibly teach them as sort of payback to what had been invested in me And I think that's gone today I don't think people in your generation - no one cares about anybody but [015526] (inaudible) I worry about me and they don't worry about whether you're making a contribution to somebody's career. SY I think that's true I think that culture is dead AM Well one of the other things that's gone too by the way - when I went through the McGraw-Hill training program and when you read my thing it sounds like I was only in it for 6 months Actually you're a probationary employee I think for 18 months Now that was their formal training program And we used to come back every quarter all the trainees They would recruit 15 trainees a year They would interview maybe 300 people And I was an experiment where they hired five Vietnam veterans and then they hired five guys out of industry and five guys out of grad school And they put you into this class SY Ooo! What was that like? AM Oh it was terrific and I will say the Vietnam guys did better than everybody else We were all much older we weren't older mentally - physically we were older mentally We were far more mature But we all did very very well in our careers SY And was it nice to have four other men who sort of knew what you'd just gone through? AM Well yeah they were all different experience One guy had been an F-105 pilot another guy had been a medic another guy had run Swift boats like John Kerry and another guy had been a navigator on a I think it was on a B-52 So we were all sort of varied experiences of the war None of them really common The guys we hired out of industry one of them is still one of my closest friends Andy [Gandon?] He was a bench chemist and worked for BF Goodrich and they hired him on Modern Plastics magazine And Andy said something very interesting He was up here last year He said "The reason why" he says "I think you did better than most of us is that we learned how to do our jobs and then we just kept doing that same job for 30 years You kept changing the job You kept changing the parameters of the job." SY Yeah you got bored AM Yeah that's right I get bored very easily And so if you don't change - if you can't change the game change the rules SY Yeah So something I asked Bill Bonk and he had some good answers about it that I want to make sure to ask you is so you know Norwich was founded on this idea of the citizen - (repeats herself louder) Norwich was founded on this idea of the citizen-soldier AM Yeah SY Is that something that you relate to? Is that something that - AM Oh absolutely I - and I think it's something this country has lost No that's not fair We haven't lost it We've lost it in the regular Army and the Marines and the Navy and the Air Force And interestingly enough the Air Force the Navy and the Marine Corps were always voluntary services The Army was always subject to draft And by the way so was the Marine Corps During the Vietnam War the Marines actually drafted A lot of people don't know that but they did And they also did in the Second World War I think when we took away the draft we took a piece out of that citizen-soldier equation One of my favorite photographs from World War II are two guys in the Navy And they're both on bunks And one's an officer the other one's an enlisted man The officer is reading a comic book and the enlisted man is reading Tolstoy I don't sense that you have a lot of guys reading Tolstoy who are enlisted any more I think you need - I think that if we had a draft - had we had a draft we would have been very reluctant to invade Iraq. SY So you're saying if a draft works correctly it's a corrective - AM Absolutely SY - to sort of hawkish or cowboy foreign policy AM Absolutely Absolutely SY That's interesting AM Well I mean the reality is is that if all of a sudden - I'm talking about a fair draft I'm not talking about six deferments But if all of a sudden Senator so-and-so's son was at risk or more importantly the son of his largest donor was at risk - my brother said something very interesting to - of a guy who owned our company and he actually had Inc Magazine He also had owned Sail Magazine where my brother worked My brother is a Marine fighter pilot And neither Don nor I are hawks We're both politically are pretty much on the same wavelength And one night they were all hunkered up and they were drinking and the guy who owned the magazine was talking about how he managed to get out of the draft and everybody was laughing at his stories And my brother just said "I'm just curious" and the guy looked at him and said "What are you curious about?" He said "Well somebody had to take your place Do you think he survived?" If we had a true citizen-soldiery that we keep talking about it would have been - it would be based on a fair and equitable draft Now on the other side of it one of the things that people like Ford and Sullivan who had a tremendous influence on it and for whom I have a great respect - he and there's a guy by the name of Vuono and General Meyer- these guys were Chiefs of Staff of the Army When they were put into this situation of creating an all-volunteer army they built a model which depended upon the National Guard Now what you haven't asked is and you wouldn't know to I got called back twice SY Did you really? AM Oh yeah to work with the National Guard And I have to tell you that was a joke and an experience I mean to the point where it was almost insulting how bad they were But I was also in a meeting where - with a battalion of the Louisiana National Guard with the battalion commander - this is 1971 the war is still going on - and I'm quote an "advisory" with several other former officers from Vietnam And this battalion commander announces to the battalion "I know why you're all National Guard You're here to avoid the war in Vietnam." And I think he used the word "illegal" war in Vietnam or "immoral" war And everybody - the guys who'd been in Vietnam we all looked at each other saying what the hell is going on? Now we've gone from that - then I was with the New York National Guard and these guys were a bunch of stockbrokers And you know one guy asked me "Say Lieutenant can I have your Jeep? I need to go in town to call." I'm going wait a second you know We didn't get a chance in Vietnam to say hey listen hold on to the war I got to go make a phone call I got to call my broker I will say the National Guard has done a superb job You know they picked up the slack But yeah I think Norwich has an important role playing that I think unfortunately it may be losing it There's so many of these kids now who are going to Norwich with the idea they're going to make a career of the military I don't think in my class there were that many I think there were oh I think there were probably 12 or 15 guys in my class who wound up staying in the military that spent their whole career in the military. SY Yeah I think that is I think that is different I think there is a new more career (crosstalk inaudible) [020343] - AM We had a lot of colonels in my class both lieutenant colonels and a couple of full colonels I mean let's see Johnny [Otis?] Bill [Bell?] there was one or two others that were full colonels in my class SY So I'm flagging a little bit One last question I think is important because most people don't know about long-term health repercussions of Vietnam Could you talk about that? About the long-term health effects - even though you weren't wounded - the long-term health effects of having survived? AM Well I think that - well I think that yeah I have - I have maybe 40% of my hearing I have arthritis which is directly attributed to Vietnam And I've had two hip replacements I think the other thing that we - we lose sight of the fact you know there's always - in every unit there's always a wise ass no they're dozens of wise asses believe me and they're very smart kids And that's what I always loved about American GIs is they are always very very funny and they're smart They have a language of their own They just - there's a - Hemingway wrote a wonderful book during the Second World War about the language and how the language of the GIs and their humor is just incredible But it's also very black very dark And I remember we had lost a kid and we were waiting to evacuate his remains and this wise ass said something to the effect "Well that cost us another quarter of a million dollars." And I went you know and of course at that point I was you know kind of upset and I said "What do you mean?" And he said "Well look at it this way Lieutenant He's married he had a child and he started going through all the benefits." And he said "By the time we're through"- now this is 1968 "that's going to cost the United States government another quarter of a million dollars." Now fast forward to your 2015 and we look at - now I go to the VA hospitals on a pre- at least a couple of times a year and you walk in and you take a look at these broken up bodies and you realize that every time you send a kid out there and he comes back with a leg missing or an arm missing it's going to cost the United States taxpayers And I hate to put it in those kind of cold-blooded terms but I don't think we even think about those kinds of things By the way I will say that despite all the bad press about the VA I think the VA has done a pretty good job at least here in Maine I also know - I talked to my cardiologist who went to Harvard Medical School and I asked him what he thought of the VA and he said that when he was going to Harvard he used to go over to the VA And he said "You walk down the VA and you would see world-class doctors from Harvard Medical School Boston College Medical School." We're going to be on Friday with some friends of ours whose daughter was a cancer - is now a cancer research specialist All of her training came through the VA So I understand the sort of wonderful political footballs that get tossed out there about the VA and how bad it is or how incompetent it is or what a waste it is But you want to think about our system by comparison to the Russian system Imagine what happened in the Soviet Union when it collapsed in 1990 about the time the millions -I don't mean the hundreds of thousands but the millions of Soviet soldiers that went through the Second World War with what they had to do what do you think they got out of the deal? Or think about the VA system that must be going on in a place like Vietnam? It's not - yeah we have problems but by comparison - SY I think it also depends on who you are when you access the system I interviewed a Norwich alumni who - alum who served in Iraq and Afghanistan and had some head injuries and PTSD And he had a lot of trouble accessing resources because I think the VA is better with broken bones and concrete things than they are with psychological types of injuries He had a hard time getting resources AM Be careful be careful Let me tell you - it's funny you should - let's - that's a good question to ask but before you make that - come to that conclusion think about this Who do you think the hearing people in the world are? SY The best what? AM Hearing SY I don't know AM VA Why? How come? They got more of it Who do you think got the best burn research in the world? SY Right I mean it's a huge organization yeah AM OK in other words I would say the VA is probably doing a better job with PTSD and I don't know than the Defense Department is doing with IEDs The reality is is that and I will - before you leave I'll show you some photographs of what it looks like when an armored personnel carrier hits a 2000-pound bomb SY Actually let's look at those photographs now Maybe we can look at them while we're on tape? AM Here I can put up - put this on you want to leave this one? SY Yeah Let's leave it on because - AM Yeah we'll do this I got it right here SY Yeah Great AM But what I'm saying what I'm saying is that for - what's his name? - our friend Donald Rumsfeld to start talking about well you go to war with the army that you got - now let me see if I can find it That'll make it easier for you to. You know Donald Rumsfeld wants to say we go to war with the army that you got yeah well we had - this is what an armored personnel carrier looks like after it's been hit SY Hmm AM That's a hole in the ground SY Wow where is this? AM This is in the Quế Sơn Valley SY And do you remember the particular hit? AM Thirteen people were on that vehicle SY That's the story you were telling me about the 13 people - AM Thirteen people SY - including the close friend of yours AM Uh no he was killed later on he was killed about oh four or five days later Now there were 13 boys on that But that's my point is that the IED mine problem was there in 1968 and all of a sudden we had to go out and create new vehicles I don't know what they call them now but you know there's a whole new family of vehicles we had to create when we were crea- after going through this kind of nonsense did we think that IEDs and mines were going to go away? SY Yeah I don't know. AM No it's a very effective weapon That happens to be a mine that we dug up That's a small anti-personnel mine Those are Punji sticks SY Yeah we talked about those And what beach is that - do you know? AM Yeah this was taken out west of LZ Baldy and this actually was taken during a what - this became a firefight actually And you can see we just landed infantry And the sand out there was just like it was like flour SY It looks like snow AM It does look like snow And this is the helicopters coming in SY Do you remember that guy? AM Huh? SY Do you remember that guy? AM Yeah that's Sergeant [Pattengill?] That's Sergeant Patty He became a sergeant major terrific guy And that guy became a Catholic priest SY That's the guy who became a priest? AM Yep And that guy became a - went back to college and became a computer programmer He's got a masters degree in information systems and is a software developer has his own software firm And then this is the last day I was in - that's the whole unit lined up SY To say goodbye to you? AM Yep And then we were - this guy became an attorney This fellow right here is a South Vietnamese He actually had been a Vietcong He pulled us out of a minefield and I am awarding him the Bronze Star SY Really? Right here you're awarding him the Bronze Star That's what you're doing right in this picture? AM Yeah And I don't remember that guy And then that's me SY Yeah Same mustache! AM Huh? SY It looked like you with the mustache in the picture AM Yeah SY He has that same mustache AM This is a - SY Let's talk about that painting AM Well the painting - you know the story behind it? It's now in the Vietnam Veterans Museum in Chicago And I had always wanted to do a painting on Vietnam And what I appreciate most about the painting was a couple of things one is I actually went to Chicago and actually saw it hanging in the museum And I have to tell you maybe the biggest trip in the world for any painter is to actually go to a real museum and this is a - this is not a bunch of guys a bunch of old hippies - this is a real museum I mean it's spectacular It was a great facility then it's now even more spectacular So it was a big deal to see it The second thing is that there were two things I wanted to paint I wanted to paint one like this so these guys sort of hanging out You can see there C-ration cans and he's sleeping these two guys are reading a newspaper there's some beer cans one guy is on watch - because 90% 95% of Vietnam was all about boredom And I don't think enough people talk about that It's very very very boring because you're - and then of course the other 5% is stark terror Anyway when I sent this Chicago paint- painting to Chicago I went out to see it I was up on the third floor and one of the curators came up to me She said "Is this your painting?" I said yeah And she said "I want you to know we bring groups in here And the children love this painting This one always gets -" And I said "Really?" I said "How is that? Why is that?" And she said "Because all the other ones are violent and this one isn't." The other painting I wanted to do and I started it and I never finished it is you can see all these rice paddies in these dikes People were - these were all built by hand OK they were all - you've seen pictures of rice paddy docks? And it always - and you can see what happens when you run your tread over the dikes is it - actually it smashes those And I wanted to do a painting of the track going through the rice paddies and the malt spilling out and losing their water and all that stuff And I was going to call the thing "Collateral Damage" because we don't really think about how much damage we created just in the - to their - to the local agrarian environment SY Yeah So why didn't you finish it? Did you get stuck? AM Yeah I mean a lot of times you don't finish paintings I mean sometimes I work - I mean this one if I had to do it again I'd do it again And I - SY Was there - you - so what about this image felt so important to you? Because you usually paint from photographs and this isn't from a photograph AM No This is from memory SY So you remember this moment? Or is it a combination? AM Not particularly I created a moment I created a moment and of course I know the vehicle well enough that I can paint the vehicle in my sleep SY Yeah Are there other moments in Vietnam - images - that you want to put on the canvas? AM Yeah there is one I don't think I've got a photo- I used to have a photograph of it And I - whenever I thought about Vietnam it was - I can't find it - that we were up on a top of a hill and I remember staring down - in fact we were on top of that hill right there And I was staring down when I took the photograph a machine gun And I remember just - I remember the image of staring down that machine gun and it just has always stayed with me SY And what was on the other side? What did you see? AM Hmm? SY What did you see? You're staring through a machine gun? AM Well I was just staring behind a machine gun And I remember taking a photograph of it I'm just looking at an open field but that image just somehow always resonated with me SY Is it the contrast of sort of the beautiful open field and looking down a machine gun? AM Perhaps I mean I - you know it's tough to read what goes through your mind I mean you know it's funny I talked about coming - going to Vietnam - coming to V-coming home Going to Vietnam was interesting too because most of the guys they all like Bill Bonk and people like that they all would go to McChord Air Force base and they would get on a transport and they'd fly you know there would be a bus that would pick them up at I guess they were going to Tân Sơn Nhất? And you know they were all you know so they just. Not me I had to go to Japan see I was coming out of Japan So I went and picked up my orders and I was on Air Vietnam not on military flight I was just on a bigger civilian flight The government paid for it And I remember I get on this airplane and it was all these businessmen and they were all in their blue you know blue bla- you know blue pin-striped grey flannel suits or whatever they wore They all looked like a bunch of commuters going some place and here I am in uniform and I'm going to war SY Right you felt like you were - AM And we're all going to the same place SY You felt like you were in Metro North but instead you were - AM Yeah I mean I felt like I was on a commuter line and then I remember we landed We didn't land at Tân Sơn we landed at Saigon Airport which was whatever the big airport was We didn't land at a military airport We landed at a civilian airport which is like you know landing at Westchester County Airport So I get out and it was funny because all these guys you know scurry to get out and I said "I'm going to be here for a year So I'm just going to take my time." And I remember clearing the hatch and walking across the runway and thinking "Well I haven't been shot yet So far so good." And then there was a reception desk for it just said "incoming military personnel" and so I walked over and I handed the guy my orders And he said "Well we'll take you over to Long Bình" and - which is the replacement center And I said fine So they put me on this bus with a couple of other guys and I noticed that there was wire on all the windows and I realized that's so that they don't throw hand grenades into the bus - these people are serious And of course then I got over to Long Bình and I remember going into the officers' club and sitting next to a guy who had gone to Harvard It turned out he'd gone to Harvard He was going home And I said "Really?" He said "Yeah." And he said "Where you going?" I said "Oh I'm going up north." And he said "Well how do you feel?" And I said "Well I think I can handle most of it but God I hate snakes I really hate snakes." The guy said "Don't worry about it." He says "I've been here a year I haven't seen a snake I've been in the bush most of the year." He said "I have not seen a stinking snake." I'm going to tell you I saw every snake this guy never saw I must have seen dozens of snakes - God I hate them I really hate snakes (laughs) OK really it's almost like - what was that thing? Indiana Jones and all he hated is snakes live sa- (laughs) SY Here are your snakes yeah yeah AM But - and so it was that - my welcome to Vietnam was kind of you know it was really like landing in a commuter flight and it was you know going into war SY How surreal AM So it was kind of interesting SY It was a very surreal moment Whew! AM Anything else? SY I'm losing steam AM All right SY I got a drive ahead of me AM OK SY Do you have any last thoughts? This was wonderful AM No I you know I think - don't mistake what you might perceive as my liberal - being fairly liberal as a criticism of the job I think people did I think the kids who certainly in the military it's very very tough job And I - the experience has been important to me because I know I have a - who knows but I have an idea of how difficult their job is I don't have any idea how difficult the job is today but I sense how difficult the job is and I have nothing more but the utmost respect for them It's a very very tough challenging life By the way one of the best honors that I've gotten is there was a book - I think I've told - maybe I didn't tell you There's a book written about our unit and my name came up a couple of times And about three years ago four years ago the unit had morphed up to a full squadron full battalion and they were going to Iraq And so they called me and asked me if I would come out and speak to their young officers about the pressure of leading as a junior officer And I have to tell you that was a tremendous honor to be asked to - I flew to Alaska and I visited with these guys And then they asked me to stay that Saturday night to speak to the entire group at their regimental mess And I started talking about how important that unit was to me personally and quite frankly how much I wish I was going with them I remember when the first Iraq war broke out and when those kids crossed that burn that - breaking into Kuwait and I'm not a drinker I mean I did when I was younger but I don't drink normally I have a glass of wine at night I guess so I guess I am a drinker now But then I really just did not drink at all And I remember my wife was not home and they were describing them going through that burn and I went over and opened a bottle of wine and drank the whole bottle of wine because I had this sense of understanding - or at least I think I understood what they were going to be going through And I just - it just - I wanted to be numb I didn't want to imagine what these poor kids were going to go through And it's how I feel today I'm so terrified about this whole thing with Iran getting - spinning out of control And not because it makes any sense but for political expedience It's nuts It really is I don't know Any other questions? SY I don't think so I don't think so When you say - when you talk about wanting to go to war with them - I guess I do have another question - is it because you feel like you want to be supporting them through what they're going to struggle through? Is it because you miss the camaraderie? Is it because you miss that sense of purpose? Is it because you feel a sense of duty? What is it exactly? AM Oh I think it's a combination of all of that You know these were the best friends I ever had I mean I - it's funny my father said to me when I gra- when I went to Norwich he said that these would be the best friends you'll ever have And in part he's cor-he was right But it's interesting it took me four years to form a bond that it took me only a year to form with a lot of these kids in Vietnam I'll also say something else about Norwich which I think is important to be said And I don't think having not gone to Norwich you can't understand this and I'm not even sure the civilian students at Norwich can understand it My older brother went to Georgetown and when I moved back to New England he lived in Marblehead And so I would get him out to a hockey game or a Norwich hockey game or what have you And then at one point I took him up to Norwich - and he's a very bright I mean very very smart guy And I remember him you know looking around at Norwich and finally sort of saying he said "You know I've always sort of envied the relationship you had with both the school and with your classmates." He said "So much so that I finally went back to Georgetown for my class reunion and realized how much I hated the place." You - I don't think kids understand how close the relationships are Does that come through still? SY Yes that does come through still Without a doubt that comes through still. AM Yeah and I think you see this by the way at the service academies and that's the only place - you may see it at a small Catholic school like you know where the Jesuits are running it you know like a place like - is it Holy Cross? SY It is Holy Cross AM Is it Holy Cross Jesuit? SY Holy Cross Jesuit yeah AM But if you go to a Jesuit school perhaps you might see it But certainly at Annapolis and Norwich VMI - they have this same - I mean I can remember my brother's best friend in the Marine Corps was a VMI guy When he heard I went to Norwich "How come he's not going to VMI?" "Well you know" my brother said "they're all the same quite frankly." (laughs) So OK? Anything else? SY I think we've covered you know most of the known universe in this interview We talked about a lot AM Are we off now? SY Let me turn - END OF AUDIO FILE

The Situation In The Middle East Report Of The Secretary-General On The Implementation Of Security Council Resolutions 2139 (2014), 2165 (2014), 2191 (2014), 2258 (2015), 2332 (2016) And 2393 (2017) ; United Nations S/PV.8201 Security Council Seventy-third year 8201st meeting Monday, 12 March 2018, 11 a.m. New York Provisional President: Mr. Van Oosterom. . (Netherlands) Members: Bolivia (Plurinational State of). . Mr. Llorentty Solíz China. . Mr. Ma Zhaoxu Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Umarov Kuwait. . Mr. Alotaibi Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Allen United States of America. . Mrs. Haley Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-06756 (E) *1806756* S/PV.8201 The situation in the Middle East 12/03/2018 2/23 18-06756 The meeting was called to order at 11.15 a.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President: In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. I would like to warmly welcome the Secretary- General, His Excellency Mr. António Guterres, and to give him the floor. The Secretary-General: I am here to report on the implementation of resolution 2401 (2018), which the Council adopted unanimously on 24 February. But I am keenly aware that I am doing so just as the bloodletting in Syria enters its eighth year. I would like to highlight just one stark fact on this grimmest of anniversaries, which is that in 2017, more children were killed in Syria than in any other year since the war began. I am deeply saddened by the immense loss and cascading suffering of the Syrian people. And I am deeply disappointed by all those who, year after year, by action or inaction, design or indifference, have allowed this to happen. My grief and frustration are compounded by all that I know of the people of Syria. As United Nations High Commissioner for Refugees in the aftermath of the Iraq war, I saw the remarkable hospitality of the Syrian people in hosting 1.5 million Iraqi refugees — not in camps, but in their communities across the country. Syria was a place where refugees could live in security as they tried to rebuild their lives and raise their families. Today, so many of those generous Syrians who shared so much have themselves been forced from their homes, becoming refugees or internally displaced. In neighbouring countries — whose enormous hospitality I have also witnessed, but who are burdened by overwhelming needs — the vast majority of Syrian refugees live below the poverty line. Many of the Syrians who journeyed even farther from home in search of safety have found the doors that they once opened to others in need shut in their faces. A country known for its ancient civilization and a people known for their rich diversity have been betrayed, and Syria is bleeding inside and out. There should be one agenda only for all of us — ending the suffering of the Syrian people and finding a political solution to the conflict. And the Council has a particular responsibility in that regard. Let me now turn to the implementation of resolution 2401 (2018) and the issue of the compliance of all the relevant parties in Syria. I do so with a caveat. The United Nations is following developments closely, but we do not have the full picture, owing to our limited presence and restricted access on the ground. Resolution 2401 (2018) demands that all parties "cease hostilities without delay, and engage immediately to ensure full and comprehensive implementation . for a durable humanitarian pause for at least 30 consecutive days throughout Syria", while still countering Da'esh and other groups designated as terrorists by the Council. It is true that in some areas, such as Deir ez-Zor and Douma, where there has been a recent ceasefire that I will address later, the conflict is diminishing in intensity. Yet there has been no cessation of hostilities. Violence continues in eastern Ghouta and beyond, including in Afrin, parts of Idlib and into Damascus and its suburbs. In eastern Ghouta in particular, the air strikes, shelling and ground offensives have intensified since the resolution's adoption and have claimed hundreds of civilian lives. Some reports even put the toll at more than 1,000. The resolution further demands the enabling of "the safe, unimpeded and sustained delivery of humanitarian aid and services". Despite some limited convoy deliveries, the provision of humanitarian aid and services has been neither safe, unimpeded or sustained. The resolution calls on "all parties to immediately lift the sieges of populated areas, including in eastern Ghouta, Yarmouk, Fo'ah and Kafraya". No sieges have been lifted. The resolution demands medical evacuations of the critically sick and wounded. To our knowledge, not one critically sick or wounded person has so far been evacuated. But I will come back to that later in relation to a recent announcement. The resolution reiterates its demand "reminding in particular the Syrian authorities, that all parties immediately comply with their obligations under international law, including international human rights law, as applicable, and international humanitarian law, including the protection of civilians". And I remind all involved that even efforts to combat groups identified as terrorists by the Council do not supersede those obligations. Yet we 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 3/23 see egregious violations, indiscriminate attacks and a failure to protect civilians and civilian infrastructure. Since the adoption of resolution 2401 (2018), my Special Envoy Staffan de Mistura and I have been focused on helping to create the conditions for a cessation of hostilities in eastern Ghouta, where, as I said to the Council two weeks ago, people have been living in a hell on Earth (see S/PV.8185). As the Special Envoy told the Council a few days ago, eastern Ghouta is the most urgent situation, because it is where we have the clearest potential to try to support the de-escalation in concrete ways, and because we have been concretely approached. On 26 February, the Russian Federation announced a five-hour daily humanitarian pause in eastern Ghouta. I will speak to that later in my remarks. On 27 February, the President of the Security Council and I received a letter from the Syrian National Committee conveying another letter from the three armed opposition groups in eastern Ghouta — Jaysh Al-Islam, Faylaq Al-Rahman and Ahrar Al-Sham. They expressed their commitment "to the full implementation of the relevant Security Council resolutions, especially resolution 2401 (2018)", and to expelling from eastern Ghouta "the armed groups of Hayat Tahrir Al-Sham, the Al-Nusra Front and Al-Qaida and all of those belonging to them". They also promised to ensure humanitarian access and the facilitation of the work of United Nations agencies. On receiving the letter, the Office of the Special Envoy opened channels with all three groups, inside and outside the enclave. The respective commanders issued further letters, expressing the groups' readiness to negotiate with the Russian Federation in Geneva. In parallel, both I and my Special Envoy engaged with the relevant authorities of the Russian Federation. My team on the ground did likewise, and also engaged with the Government of Syria. We offered the good offices of the United Nations to facilitate and observe any meeting between the representatives of the armed opposition groups, the Syrian Government and the Russian Federation. Despite our best efforts over the course of a few days, it was not possible to schedule any meeting. Meanwhile, on 6 March, the Syrian Government addressed a letter to me and to the President of the Security Council. That letter stated that Syria positively welcomed resolution 2401 (2018), as it "stresses firm commitment to the Syrian State's sovereignty, independence and territorial integrity in accordance with the provisions of the United Nations Charter and calls for implementing a humanitarian truce across Syria to ensure a safe, sustainable and unhindered access of humanitarian aid." That same day, my Special Envoy informed the Russian Federation of his intention to invite the three armed opposition groups to a meeting with the Russian Federation in Geneva three days later. On 7 March, his interlocutors replied that they did not think a meeting in Geneva was the best option and were pursuing contacts on the ground with the relevant armed opposition groups. As those diplomatic efforts were taking place, fighting went on. The Syrian Government and its allies intensified air strikes and launched a ground offensive, progressively gaining control of parts of eastern Ghouta from about 10 per cent of the enclave on 3 March to more than 60 per cent today. The offensive initially took place in less populated areas, steadily moving to urban centres and forcing large-scale displacement. In the follow up to the efforts I have described, it was possible on 8 and 10 March to convene two meetings between Russian officials and Jaysh Al-Islam in the outskirts of eastern Ghouta, with the United Nations as an observer. In those meetings, progress was made in relation to the removal of a number of members of the Al-Nusra Front, as well as other aspects, including the potential for a ceasefire and improved humanitarian access. The first group of Al-Nusra Front fighters and their families were since evacuated from eastern Ghouta. Nevertheless, it has not been possible to facilitate contact between the Russian authorities and Faylak Al-Rahman. The group insisted that the meeting take place in Geneva. The Russian Federation insisted that the meeting take place on the ground. On 10 March, Government forces intensified their offensive, capturing the city of Misraba in a movement aiming at dividing the enclave into three separate areas. On the evening of that same day, the Russian Federation informed the United Nations that a unilateral ceasefire would take place at midnight, in relation to Jaysh Al-Islam in Douma. It was agreed that a meeting would be held on 11 March with the facilitation of the United Nations. On that day, with the ceasefire between the Government S/PV.8201 The situation in the Middle East 12/03/2018 4/23 18-06756 and Jaysh Al-Islam forces largely holding in Douma, the meeting took place, followed by a meeting today. As I speak to the Council now, I have not yet received a full report on the results of today's meeting. But I was informed by our people in Damascus as I was entering the Chamber that there has been progress with regard to civilian evacuations and humanitarian aid. Furthermore, I take note of a statement issued today by Jaysh Al-Islam: "[i] n the context of Security Council resolutions 2254 (2015) and 2401 (2018), an agreement was reached with the Russian side through the United Nations for a humanitarian medical evacuation of the wounded for treatment outside of eastern Ghouta." We are also hearing reports of tentative initiatives, both by tribal leaders and the Russian Federation, for contact with other groups on the ground. I wish to underscore the urgency of seeing medical evacuations, civilian protection and full, sustained and unimpeded humanitarian access as soon as possible. Meanwhile, attacks on other parts of eastern Ghouta continue, with the enclave now split into three separate pockets. During this whole period, the shelling from eastern Ghouta to Damascus was also ongoing, causing dozens of civilian deaths and injuries, with some reports putting the number close to 100. My Special Envoy and I have remained apprised at each step of the diplomatic engagement, offering support and guidance to ensure the implementation in letter and spirit of the resolution. In short, as my Special Envoy has said to the Council, we are leaving no stone unturned in trying to bring all major stakeholders to the table and contribute in a concrete fashion to find a sustainable solution for the implementation of resolution 2401 (2018). As the situation continues to unfold, the Turkish offensive in Afrin — pursued with armed opposition group allies — intensified with air strikes and ground advances against Partiya Yekitiya Demokrat/People's Protection Units fighters, reinforced, in turn, by elements coming from eastern Syria, where they were combating Da'esh. Pro-Syrian Government forces have also deployed inside of Afrin. The fighting resulted in significant civilian displacement, with reports of numerous casualties and damage to infrastructure. With the cooperation of Syrian armed opposition groups, Turkish forces established a so-called buffer zone inside Syrian territory, linking northern rural Aleppo and Idlib, and surrounding Afrin from three sides. The offensive is now pushing ever closer towards the city, with its large civilian population. Allow me to now turn to our efforts to address the humanitarian crisis. When resolution 2401 (2018) was adopted, the United Nations and its humanitarian partners stood ready to deliver. Plans were in place for multiple convoys each week to agreed-upon locations, in response to independently assessed needs. Unfortunately, the actual delivery did not match our plan. Let me describe what it was possible to do in the past two weeks. On 1 March, humanitarian organizations delivered assistance to some 50,000 people in the hard-to-reach areas of Afrin and Tell Rifaat, north of Aleppo. On 4 March, a convoy of 19 trucks organized by the United Nations, the Syrian Arab Red Crescent and partners reached Dar Kabira, in northern Homs. It provided assistance to 33,500 people of the requested 40,250. However, the Government of Syria did not allow the delivery of life-saving medicines, such as insulin, nor key items, including solar lamps, syringes and paediatric scales. As I mentioned earlier, in eastern Ghouta, the Russian Federation unilaterally announced a daily five-hour humanitarian pause in the fighting, starting from 27 February, to prevent civilian victims and to enable civilians to leave the enclave. In reality, few civilians left. On the one hand, sufficient protection standards were not in place for voluntary movement. Moreover, armed groups prevented others from leaving. In that context, even though the five-hour window was insufficient to enable the safe, unimpeded and sustained delivery of humanitarian aid and services, as demanded in the resolution, on 5 March the United Nations sent an inter-agency convoy of 46 trucks to Douma, in eastern Ghouta, with food for 27,500 people, along with health and nutrition supplies. Yet those 27,500 represented only a third of the requested beneficiaries, all in desperate need. And most of the health supplies were removed by the Syrian authorities, including basic medicines, dialysis treatments and trauma and surgical materials, such as burn dressings and adrenaline, despite the provisions of paragraph 8 of resolution 2401 (2018). According to the World Health Organization, only about 30 per cent of medical supplies in the convoy 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 5/23 were allowed in. United Nations personnel from the Office for the Coordination of Humanitarian Affairs accompanying the convoy were also denied access to eastern Ghouta. Violence rendered the operation extremely perilous, despite prior assurances from the parties to the conflict. The insecurity forced the team to reluctantly halt unloading and to return to Damascus with a large share of the food aid still on the trucks. On 9 March, a convoy of 13 trucks reached Douma, delivering the remaining food assistance that could not be offloaded four days earlier. Once again, shelling occurred nearby, despite assurances having been provided by all parties. In those difficult circumstances, I commend the valiant humanitarian workers risking their lives to provide assistance and protection to people in need. But we are obviously far from safe, unimpeded and sustained delivery of humanitarian aid, as demanded in resolution 2401 (2018), as well as other relevant Security Council resolutions. And so the humanitarian and human rights situation is becoming more desperate by the day. In Douma, relief workers who reached the city last week described conditions as shocking and overwhelming. People are sheltering in overcrowded basements. Access to food, water and sanitation is limited. In relation to Douma, we have a convoy ready that I hope will be allowed to proceed in the coming days, especially after the results of today's meeting. As in all conflict settings, the specific needs of women are not receiving sufficient attention, including access to safe spaces, critical health services, medicine and baby formula for their children. In eastern Ghouta, health partners on the ground advise that more than 1,000 people are in urgent need of medical evacuation. The United Nations is ready to support these medical evacuations, in cooperation with the Syrian Arab Red Crescent and other partners. A prioritized list of those in greatest need, mostly children, has been shared with the Syrian authorities. I urge a positive response, hoping that today's meeting will allow these actions to take place in the immediate future. The Syrian Arab Red Crescent has announced its intention to send a relief convoy to Afrin as soon as security conditions allows. A United Nations humanitarian mission is awaiting Government authorization to immediately deploy to Raqqa for assessments of security and needs. There are also new disturbing allegations of the use of chlorine gas. Even if we cannot verify them, we cannot ignore them. I continue to urge the Council to find unity on this issue. Having said what I said, I believe that despite all the difficulties, lack of trust, mutual suspicions and cold calculations, it should be possible to implement resolution 2401 (2018). It should be possible to have a cessation of hostilities. It should be possible to deliver aid. It should be possible to evacuate the sick and wounded. It should be possible to lift the sieges. It should be possible to accelerate humanitarian mine action throughout Syria. It should also be possible to remove Security Council-listed terrorist fighters from conflict zones without massive and indiscriminate attacks against civilians and civilian infrastructure. We cannot give up, for the sake of the Syrian people. I appeal to all parties to ensure the full implementation of resolution 2401 (2018) throughout the whole of Syrian territory. The United Nations is ready to assist in any effort to make that happen. I call on all States with influence to exercise it in support of the efforts of the United Nations and the implementation of the resolution. I hope that this week's Astana ministerial meeting, which will gather the guarantors of de-escalation, will concretely restore de-escalation arrangements, and take real steps on detainees, abductees and missing persons. The dramatic situation I have described — the calamity across the country, the rivalries, the cynicism, the cruelty — highlight the need for a political solution. My Special Envoy continues to work towards the full implementation of resolution 2254 (2015). On Thursday, the conflict will enter its eighth year. I refuse to lose my hope to see Syria rising from the ashes. To see a united, democratic Syria able to avoid fragmentation and sectarianism and with its sovereignty and territorial integrity respected, and to see a Syrian people able to freely decide their future and choose their political leadership. The President: I thank the Secretary-General for his briefing. I now give the floor to those Council members who wish to make statements. Recalling the Security Council's latest note 507 on its working methods (S/2017/507), I wish to encourage all participants, both members and non-members of the Council, to deliver their statements in five minutes or less. S/PV.8201 The situation in the Middle East 12/03/2018 6/23 18-06756 Mr. Alotaibi (Kuwait) (spoke in Arabic): I deliver this speech today on behalf of Kuwait and Sweden. At the outset I would like to thank you, Mr. President, for convening this meeting at the request of the delegations of Kuwait and Sweden, pursuant to resolution 2401 (2018). I also thank Secretary-General António Guterres for his presence here today and for his briefing about the implementation of this resolution. Fifteen days have passed since the Security Council's unanimous adoption of resolution 2401 (2018), which demands that all parties implement a 30-day ceasefire throughout Syria without delay in order to deliver humanitarian assistance to those in need and to end the siege of residential areas. It is with great regret that we continue to witness a clear failure to implement the resolution's provisions while military operations across Syria continue to prevent humanitarian and medical assistance, particularly in eastern Ghouta and specifically on the part of the Syrian authorities. This has prevented United Nations teams and their humanitarian partners from safely providing humanitarian assistance to eastern Ghouta, which has been a primary locus among Syrian areas in need of assistance ever since its siege began in 2013, and which is home to about 400,000 people. In this regard, we would like to make a number of observations, as follows. First, we have followed with deep concern the inability of the United Nations and its humanitarian partners to enter the besieged areas, and the obstacles and impediments that they have faced during their operations in some areas. In that regard, we would refer to events in Douma, eastern Ghouta, on 5 March, which proved to be the deadliest day since the adoption of resolution 2401 (2018), with at least 100 people having been killed on that day alone. On that day, the hopes of civilians hinged on receiving lifesaving humanitarian aid, and we looked forward to that first positive initiative reaching 90,000 people in need of assistance in eastern Ghouta. However, what happened was that the number of beneficiaries dropped to less than half due to the Syrian authorities having removed necessary medical supplies from the convoy's load without clear justification, despite the fact that they had been given prior notification, based on standard operating procedures, of the entirety of the humanitarian convoy's content. It is also a matter of deep concern that convoys administered by the United Nations and its partners were compelled to cease their operations before completely unloading their cargo due to continued aerial bombardment on Douma. We demand that the Syrian authorities give immediate permission for two convoys per week to eastern Ghouta and other destinations, at the request of the United Nations. We call on all parties to provide appropriate security guarantees for these convoys and to permit United Nations staff to accompany the convoys. In this regard, we reaffirm the need for all parties, in particular the Syrian authorities, to assume their responsibilities to protect all humanitarian workers, including United Nations agencies and their relevant partners. We welcome the entry of the remaining humanitarian convoys provided by the Red Cross and the World Food Program into Douma on 9 March to deliver the remaining food assistance. This was the second time such convoys had been allowed to enter Douma in one week. There is a need to build on this so as to increase the number of weekly convoys to eastern Ghouta in a sustainable manner. Secondly, we reiterate the Council's demand for immediate unconditional medical evacuations based on medical need, starting this week, and we call on the Syrian authorities to give permission and work with the United Nations and its implementing partners to that end. Thirdly, the continued fighting in eastern Ghouta, particularly the incessant air strikes, prompts us to again call specifically on the Syrian authorities to comply with the provisions of the resolution and of international law in order to facilitate humanitarian assistance to reach those in need. We believe that a daily five-hour truce in eastern Ghouta does not support the implementation of resolution 2401 (2018). Fourthly, the United Nations has confirmed that the number of combatants associated with terrorist groups designated by the Security Council in eastern Ghouta does not exceed 350. We cannot accept continued military operations under the pretext of combating terrorism when they effectively prevent the delivery of humanitarian assistance, contrary to the requirements of the resolution. Resolution 2401 (2018), which was adopted unanimously, took effect immediately and is applicable to all parties. In that regard, we note the willingness of certain opposition groups in eastern Ghouta to abide by the provisions of the resolution and to expel terrorist groups designated by the Security Council. We express our support for the 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 7/23 efforts of the Special Envoy of the Secretary-General, Mr. Staffan de Mistura, to operationalize this matter without delay. Fifthly, listening to the Secretary-General's briefing today on the status of the implementation of resolution 2401 (2018) constitutes one of the monitoring tools included in the resolution. But the main mechanisms remain the existing ceasefire agreements between the parties to the conflict, most notably the Astana accord with Russia, Turkey and Iran as its guarantors, and the agreement supervised by the United States and the Russian Federation that emanated from the International Syria Support Group. The resolution stresses the need to activate those agreements in order to reach a 30- day ceasefire aimed at allowing sustainable access to humanitarian assistance in all regions in Syria. We call again on the parties to those agreements to redouble their efforts in order to implement the provisions of resolution 2401 (2018). The unanimous position that the Security Council conveyed to the Syrian people and to the world by adopting resolution 2401 (2018) on 24 February must be built on in a speedy and effective manner, especially as the resolution is primarily of a humanitarian nature. There is a collective responsibility on us as members of the Security Council, specifically on influential parties, to maintain our credibility before the world and work to implement the provisions of resolution 2401 (2018). We would like here to stress that the provisions of the resolution are valid even after 30 days from the date of its adoption. We affirm our full commitment to continue to closely follow the status of the implementation of the resolution in the Council monthly reports. We will spare no effort to make progress on its implementation. This month marks the beginning of the eighth year of the conflict in Syria. Sadly, there is still a need for the violence to cease, for sustained humanitarian access through weekly cross-line convoys, for medical evacuations, for the protection of civilians and hospitals and for lifting the siege. We cannot let the Syrian people down, and we will continue to strive to implement the joint demands that we have set out. Finally, we recall that the lack of a political settlement to the conflict in Syria based on resolution 2254 (2015) will lead to further deterioration of the humanitarian situation. Mrs. Haley (United States of America): I would like to congratulate the Netherlands and your team, Mr. President, on having assumed the presidency of the Security Council for this month. I also want to thank Secretary-General Guterres for his briefing and for all of his efforts on behalf of peace in Syria Sixteen days ago, we sat around the negotiating table with our Security Council colleagues and agreed to a 30-day ceasefire in the brutal bombardment of civilians in Syria. The negotiations were long and difficult. Every minute we delayed meant more innocent people were killed. But the Russian delegation stalled and drew out the talks. They had conditions they insisted on before they would allow the killing to stop. The United States was reluctant to accept those conditions. But, in order to stop the killing in Syria, we accepted them. We attempted to work with Russia in good faith to end the violence in Syria. As a result, 16 days ago we came to an agreement. Russia cast its vote in favour of the agreement (see S/PV.8188). With that vote Russia promised its support for a 30-day cease-fire, as did the rest of the members of the security Council. With that vote Russia said that it too wanted to create the conditions for food and medicine to reach starving Syrian families. With that vote Russia told us it would use its influence with the Syrian regime to silence the guns in Syria. It told us that the Russians would themselves honour the ceasefire they voted to demand. With that vote Russia made a commitment to us, to the Syrian people and to the world — a commitment to stop the killing in Syria. Today we know that the Russians did not keep their commitment. Today we see their actions do not match those commitments, as bombs continue dropping on the children of eastern Ghouta. Today we must ask whether Russia can no longer influence the Al-Assad regime to stop the horrific destruction of hospitals, medical clinics and ambulances and to stop dropping chemical weapons on villages. Has the situation in Syria reversed, and Russia is now the tool of Al-Assad — or worse, Iran? We must ask those questions because we know the Russians themselves have continued their own bombing. In the first four days following the ceasefire, Russian military aircraft conducted at least 20 daily bombing missions in Damascus and eastern Ghouta. The Russians negotiated the wording of the ceasefire down to the commas and the periods. They voted for the S/PV.8201 The situation in the Middle East 12/03/2018 8/23 18-06756 ceasefire. And they immediately disregarded it. In the past 16 days, over 500 civilians have died. Some reports put the death toll even higher. That is unacceptable. Thousands of Syrians are in desperate need of medical care. But none of the United Nations list has been evacuated. We have heard the conversations are ongoing with the regime to medically evacuate 25 people in the coming weeks. While those civilians should be rushed to medical care, we ask why it took so long. When will the more than 1,000 identified medical cases be evacuated? There have been almost no deliveries of medicine or surgical equipment, because the Al-Assad regime remove them from the United Nations humanitarian convoys. The convoy that made it to eastern Ghouta on 5 March had to navigate around constant regime airstrikes. The bombing was so severe that the United Nations could barely unload the food the trucks were carrying. And in the past 16 days, there have been three separate allegations of chlorine-gas attacks. This is no ceasefire. This is the Al-Assad regime, Iran and Russia continuing to wage war against their political opponents. And there is another reason we know the Syrians and Russians never intended to implement the ceasefire: they planned for it. Over the past two weeks, the Russian and Syrian regimes have been busy labelling every opposition group in eastern Ghouta a "terrorist group". Why? So they can exploit a provision in the ceasefire resolution (resolution 2401 (2018)) that allows for military operations against the Islamic State in Iraq and Syria and Al-Qaida. There are terrorists in Syria, but the Russian and Syrian regimes label anyone as terrorists who resist their absolute control. In the eyes of Russia, Iran and Al-Assad, the neighbourhoods of eastern Ghouta are full of terrorists. The hospitals are full of terrorists. The schools are full of terrorists. The Syrian and Russian regimes insist that they are targeting terrorists, but their bombs and artillery continue to fall on hospitals and schools and on innocent civilians. They have deliberately and with premeditation exploited a loophole they negotiated in the ceasefire to continue starving and pummelling hundreds of thousands of innocent Syrian civilians. They have made a mockery of this process and this institution. For the sake of the Syrian people and the integrity of the Council, we must respond and take action. During the negotiations, the United States put all parties on notice that we needed to act if the ceasefire was not honoured. Members of the Security Council agreed. Now that day has come. The ceasefire has failed. The situation of the civilians in eastern Ghouta is dire. The United States is acting. We have drafted a new ceasefire draft resolution that provides no room for evasion. It is simple, straightforward and binding. It will take effect immediately upon adoption by the Council. It contains no counter-terrorism loopholes for Al-Assad, Iran and the Russians to hide behind. And it focuses on the area the Secretary-General has identified and that the world can see holds the greatest urgency for the lives of innocent civilians, that is, Damascus city and eastern Ghouta. If Russia, Iran and Al-Assad cannot agree to stop the bombing in that limited part of Syria for that limited amount of time, they will not agree to anything that is worthwhile. If they will not keep their word once they have agreed to a ceasefire, then how can we trust them? In the end, that is what makes the work of the Council possible: trust. If we cannot count on the members of the Council to honour their agreements, we cannot accomplish anything. If we cannot act when children are dying, we have no business being here. If we cannot save families that have not seen the sun for weeks because they have been hiding underground to escape barrel bombs, then the Security Council is as impotent as its worst critics say it is. Almost a year ago in the aftermath of the Syrian regime sarin gas attack on Khan Shaykhoun, the United States offered a warning to the Council. We said that when the international community consistently fails to act, there are times when States are compelled to take their own action. The Security Council failed to act, and the United States successfully struck the air base from which Al-Assad had launched his chemical attack. We repeat that warning today. We welcome all nations that will work together to finally provide relief for the Syrian people, and we support the United Nations political process that seeks to end the war in Syria. However, we also warn that any nation that is determined to impose its will through chemical attacks and inflicting human suffering, most especially the outlaw Syrian regime, the United States remains prepared to act if we must. It is not the path we prefer, but it is a path we have demonstrated we will take. We are prepared to take it again. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 9/23 Mr. Allen (United Kingdom): I thank the Secretary-General for his briefing and, through him, may I thank all of those trying to supply the desperately needed humanitarian response on the ground. They are indeed valiant. Sixteen days ago, the Security Council unanimously adopted resolution 2401 (2018). We did so because we and the world were sickened by the slaughter of innocents in Syria, particularly in eastern Ghouta. Russia used every tactic in its playbook to weaken the resolution and buy time for its ally, the Al-Assad regime, to bomb indiscriminately. But when it raises its hand in support, we hope that Russia and its clients would keep their word and implement the resolution. Sadly, as the Secretary-General's briefing has made clear, our resolution has not been implemented. What has happened? First, has there been a ceasefire? No. The violence continues and civilian deaths continue to rise. In those 16 days, 607 people have reportedly been killed, including 99 children and 79 women. The opposition armed groups committed to implementing resolution 2401 (2018) in full, but the Al-Assad regime's air strikes continue. Despite voting for a ceasefire, between 24 and 28 February, Russian military aircraft conducted 20 bombing missions in eastern Ghouta and Damascus every day. Russia has failed to confirm that it is only conducting air strikes against groups that are listed as terrorist groups by the Council. During the so-called daily humanitarian pause, over 56 air strikes hit eastern Ghouta between 27 February and 7 March, including at least six air strikes by Russian aircraft, according to monitors on the ground. Let us recall that only last year Russia declared the whole area to be a de-escalation zone. It has claimed that its bombardments are about fighting terrorists. That is manifestly not the case. There is one terrorist group recognized by the Security Council in eastern Ghouta, which accounts for less than not even 1 per cent of the population of the enclave. The other fighters are members of the opposition armed groups, which Russia has itself invited to the Astana meetings. Those groups have written stating their readiness to expel Al-Nusra Front from the enclave. Instead, Russia bombs them, undermining the political process that it is a part of. We are pleased that the members of the High Negotiations Committee of the Syrian opposition will be able to discuss the situation in Syria with Council members later today. I repeat my consistent condemnation of attacks against Damascus. What about our resolution's second demand, that is, safe, unimpeded and sustained access for humanitarian convoys, including medical and surgical supplies? Only one convoy has been able to enter besieged eastern Ghouta in the past 16 days, in two movements following shelling. They delivered supplies for 27,500 people — a fraction of the 400,000 civilians besieged in eastern Ghouta. What is stopping the aid from getting to the people that so desperately need it? Again, it is the regime. The ongoing violence that it perpetrates is an important factor, and its failure to grant access is another. On 5 March, the regime removed nearly 70 per cent of the medical supplies from a humanitarian convoy destined for 90,000 people. That happened at a time when the Office for the Coordination of Humanitarian Affairs is warning that malnutrition and disease are so prevalent that people will soon die from hunger and sickness even more than from air strikes. Finally, have there been any medical evacuations for the approximately 1,000 people who need them? Not a single one. Again, it is the regime that will not permit its civilians to reach urgently needed medical care. Some may point to an aid convoy or an announced pause in air strikes as a sign of improvement, and claim that those actions implement the resolution. They do not. Our resolution was clear: a ceasefire without delay, humanitarian access and medical evacuations. None have happened. Instead, the truth is that the regime will continue to pound eastern Ghouta until it has a complete military victory there, and Russia will continue to protect its ally, whatever the cost to the people of Syria and its own reputation. As we sit here, watching Al-Assad inscribing eastern Ghouta, again, on the roll call of atrocities and war crimes that he has committed over the eight years of the bloody conflict, let me say clearly that there will be future accountability for those crimes, and Russia's role, bombing alongside him and protecting him from accountability, will never be forgotten. There is still time. If Russia is able to announce a five-hour ceasefire, it can announce a full ceasefire. If it can get one aid convoy through, it can get more through. I urge Russia to give its unconditional support to resolution 2401 (2018) and a ceasefire to enable the delivery of humanitarian S/PV.8201 The situation in the Middle East 12/03/2018 10/23 18-06756 assistance, respect international humanitarian law and protect civilians. Mr. Delattre (France) (spoke in French): I would first like to thank the Secretary-General for his strong and particularly enlightening briefing, as well as for his personal commitment, in addition to that of the staff of the Secretariat and Mr. Staffan de Mistura, to spare no effort in implementing resolution 2401 (2018). Allow me, on behalf of France, to especially commend the United Nations teams and all the humanitarian actors working under extremely difficult conditions in Syria. Two weeks ago, we unanimously adopted a text calling for an immediate cessation of hostilities of at least 30 days, sustained and unimpeded humanitarian access and medical evacuations in Syria. I would remind those present that those demands apply to the whole of Syria and all parties. We negotiated the text together for several weeks and, I repeat, unanimously adopted it. Each member of the Council around this table has therefore endorsed the content by deciding to assume responsibility. That responsibility fell particularly on Russia, as a permanent member that voted for resolution 2401 (2018), sponsor of the Astana talks and a Power engaged in the Syrian situation, as it claims to be. We had agreed to a clause to meet 15 days later to review its implementation. The Secretary-General has just provided us with a very clear picture of that. Since 24 February, civilian casualties have continued to climb into the hundreds every week. The regime is pursuing, in defiance of its people and the Council, an air and land offensive that it has never intended to halt, with the support of Russia and Iran. However, let us not be deceived that civilians are not the "collateral victims" of those military operations. Rather, they are themselves being targeted by the regime, deliberately and methodically to starve and rape, destroy their health centres, kill and sow terror and death. The hell on Earth experienced by eastern Ghouta is not just the effect of the regime's policy; it is the very purpose of the regime's murderous madness, with its daily tally of war crimes and crimes against humanity, for which the regime will have to answer. Let us call a spade a spade: Who can stop the Syrian regime? Everyone knows that, apart from a military operation, it is Russia that is in the best position to do so today. It is therefore legitimate that today, more than ever before, everyone looks expectantly towards Russia, which has so far been unwilling, or unable, to exert sufficient pressure on the regime. Two weeks after the adoption of resolution 2401 (2018), we are here in the Chamber to face the facts. First, what has happened since the adoption of resolution 2401 (2018)? In the light of the inexorable worsening of the humanitarian situation in eastern Ghouta, the Security Council has rallied around a cessation of hostilities and made every effort to seek consensus, and finally did reach consensus on 24 February. We knew then, and we said so, that this result was only a precondition, and that the longest and most difficult part of the path towards a humanitarian truce was still before us. However, every day since 24 February the fighting has continued. In the days that followed, despite Russia's unilateral announcement of a daily five-hour truce — well below what resolution 2401 (2018) requires — the intensity of the fighting has increased. Since resolution 2401 (2018) was adopted, there has not been a single day when eastern Ghouta, an enclave that has been starved and besieged for months, has not been bombed by the regime and its supporters. The fight against terrorism — and this cannot be repeated enough — cannot be used as a pretext for such a bloodbath of civilians or for such contempt for international humanitarian law. Eastern Ghouta is now a textbook case of war crimes, and even of crimes against humanity. It cannot be ignored: the Syrian regime, with the support of Russia and Iran, is engaged in a war of total submission against its people. Violations of the ceasefire by the Damascus regime, with the support of Russia and Iran, have been massive and ongoing, and I would like to thank the Secretary-General for clearly exposing those violations. Let me briefly review some of these violations. Between 24 and 27 February, 72 attacks by the Syrian regime and its Russian and Iranian allies, from more than 14 locations, were reported. Between 24 and 28 February, Russian military aircraft carried out no fewer than 20 bombing missions in Damascus and eastern Ghouta. Between 27 February and 2 March, field observers documented at least 25 air strikes by the regime and Russia during the five-hour humanitarian breaks declared by Moscow. Since 18 February, more than 29 hospital have been hit, and few health facilities are still in operation. On 8 March, a health care facility in Mesraba was completely destroyed by bombardments. According to the Syrian Observatory for Human Rights, as of 11 March, 607 people, including 99 children and 79 women, had been killed since the adoption of resolution 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 11/23 2401 (2018). I would repeat: 607 people have been killed. In addition to the dead, there are many injured persons, arbitrary detentions, enforced disappearances, rapes and many other intolerable violations of human rights and international humanitarian law. Finally, further credible allegations of the use of chemical weapons have been made since the adoption of resolution 2401 (2018). As the highest French authorities have pointed out, France will brook no compromise when it comes to the use of those abject weapons. The humanitarian needs are immense, yet the regime deliberately continues to block the entry of aid, despite the presence of Russian soldiers at the crossing points, as what happened to the convoy on 5 March shows. Indeed, the population continues to be deprived of relief and of any possibility of medical evacuation, even if more than 1,000 people need it. Still, we cannot give up. On behalf of France, I would like to make a new and urgent appeal to those who can make a difference on the ground, starting with Russia. France is not posing; it is taking action. My country has been and remains one of the countries most committed to the implementation of resolution 2401 (2018). Right after the resolution's adoption, France stepped up its contacts and efforts at the highest level so as to contribute to the resolution's swift implementation, so that the Astana guarantors would assume their responsibilities and so that the commitments made collectively would be respected. President Macron has met with Presidents Putin, Erdoğan and Rouhani, as well as with the Secretary-General on several occasions. Foreign Minister Jean-Yves Le Drian visited Moscow and then Tehran. To Russia, we proposed concrete measures for implementing resolution 2401 (2018). Although our efforts aimed at reaching out have been ignored, we stand by our proposals. Let us not deceive ourselves: without an immediate implementation of resolution 2401 (2018), the worst is yet to come. After the regime has conquered the rural zones of eastern Ghouta, the worst would be a conquest — street by street, house by house — in a torrent of fire, for the urban zones of the region, which are by definition the most densely populated areas. It is of the highest urgency, therefore, for us to come together to ensure that the resolution is fully implemented before the street battles promised by the regime's military planners begin. I would like to highlight three essential elements in that regard. The first is implementing a monitoring system to ensure maximum pressure on the parties. The main reason resolution 2401 (2018) has not been not implemented is that the Syrian regime has been engaged in its murderous folly and the regime's supporters have been unable or unwilling to stop it and prevent a worsening of the humanitarian situation. But the failure to implement resolution 2401 (2018) is also the result of our not being able to put in place a sufficiently targeted follow-up mechanism to the resolution in the Council. This must be our priority, and I am convinced that it is our only chance to compel the Syrian regime to comply with its international obligations. France therefore calls for appropriate decisions to be taken in the coming days. It is essential and urgent that humanitarian convoys reach eastern Ghouta in adequate security conditions and carry out their delivery of aid, and that medical evacuations be allowed. For that to happen, the truce must be sustainable and flexible in order to take into account delays in the delivery, discharge and distribution of aid. Medical authorizations must not only be delivered in an expedited manner; they must also come with all the security guarantees needed by patients, their families and the humanitarian actors who assist them. Indeed, the protection due them under international humanitarian law must be unconditionally guaranteed. The second element I would like to highlight is the departure of terrorist fighters from Ghouta as proposed by armed groups. In their letter to the Security Council, the three armed groups in eastern Ghouta, upon the adoption of resolution 2401 (2018), indicated their commitment to upholding the resolution, made concrete proposals for a comprehensive cessation of hostilities and committed themselves to taking combatant members of their groups out of Ghouta. The United Nations offered its assistance in those exchanges and carried out important work along those lines, to which the Secretary General just referred. I call on Russia today to conclude and implement the relevant agreements without delay. This is one of the keys to implementing the resolution. The third element is political negotiation. A lasting cessation of hostilities in Syria requires a political process consistent with the terms of resolution 2254 (2015), our shared road map for ending the conflict. Staffan de Mistura has our full support in bringing this mission to a successful conclusion and swiftly convening negotiations in Geneva, which is the only legitimate forum for a credible solution. In order to S/PV.8201 The situation in the Middle East 12/03/2018 12/23 18-06756 achieve results, United Nations mediation requires that necessary pressure be exerted on the parties. We therefore call once again on Russia, as well as Iran, to fulfil their responsibilities, as we are fulfilling our own. Collectively we have the capacity, if we so wish, to stop the endless descent into the abyss that characterizes the Syrian tragedy, and finally create a real political dynamic. On behalf of France, I therefore call once again for all members of the Council to finally rally their words and action in the service of this shared objective, which matches to our interests and responsibilities. It is never too late to save lives, and it is our responsibility — if we accept it — to end the tragedy of Syria, on which our generation, and the credibility of the Security Council, will be judged. Mr. Nebenzia (Russian Federation) (spoke in Russian): We would like to thank the Secretary-General for his briefing and his detailed information on what we asked for. We particularly appreciated his words when he said that there should be only one agenda for all of us — ending this crisis. Russia supported the Security Council's adoption of resolution 2401 (2018), guided by the priority of improving the humanitarian situation in various parts of Syria. We not only believe that its effective implementation is extremely important, we have also proposed concrete ways of achieving that, something that was discussed in today's briefing. And that is unlike various capitals whose representatives have settled comfortably for doing nothing while vilifying the Syrian regime, as they call it, and making endless accusations about Russia. In out last meeting on the subject (see S/PV.8188), I promised to count the number of times that Ambassador Haley mentioned Russia in the next meeting. The answer is 22. France came second, with 16 mentions, and the United Kingdom was third, with 12. This matters not just for the record but for the context in which it occurs. What is going on is a political policy, and it does not have to do merely — indeed, not much at all — with concern for Syrians' humanitarian needs. It is important that everyone understands that resolution 2401 (2018) is not about an immediate ceasefire, which is a utopian notion, but a preliminary agreement between the parties as a condition for achieving sustainable de-escalation in all the contested areas of Syria, not just eastern Ghouta. That is the only realistic way. The resolution contains an unequivocal demand in that regard, and we are trying to make that happen. The Council has heard about that today and will hear more. The authorities in Damascus have expressed their satisfaction with the resolution and their willingness to implement its provisions. However, they have also rightly demanded an immediate cessation of attacks on the capital and of all infringements on Syria's sovereignty and territorial integrity. The counter-terrorist operation that the Syrian armed forces are conducting does not contradict resolution 2401 (2018). The Government of Syria has every right to work to end threats to its citizens' security. The Damascus suburbs cannot continue to be a breeding ground for terrorists. It is the terrorists' persistent attempts to disrupt the ceasefire that serve to maintain the tensions in Syria, and of course the most problematic area is in eastern Ghouta. The July 2017 Cairo agreements on the eastern Ghouta de-escalation zone gave the militants a chance to be included in the political settlement. They did not take advantage of it and have still not dissociated themselves from the terrorists. Even now the groups' activities are coordinated from the joint headquarters run by Jabhat Al-Nusra. We have reliable information that they are in active radio contact, discussing plans for shelling the humanitarian corridors, among other things. Why are they only now talking about being willing to drive Al-Nusra's members out of eastern Ghouta? And why are we the only ones asking that question? We have answered it a number of times ourselves when we have spoken about suspicions that Al-Nusra is being preserved for particular political purposes, in this case to maintain a dangerous hotbed of armed resistance in the immediate vicinity of Syria's capital. Even now they continue to lull us with fairy stories about how few terrorists there are in eastern Ghouta. And who is going to monitor the armed groups' implementation of the resolution? Who will be responsible for that? Just please do not keep saying the so-called regime, and Russia, and Iran. Such ideological attitudes are simply not serious in the context of the professional discussions that we conduct in the Security Council. What responsibility will the members of the Council take for the implementation of the resolution? How will they implement it? How will they influence the militias they support? 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 13/23 Following the adoption of resolution 2401 (2018), with Russia's participation, daily five-hour humanitarian pauses were established and the Muhayam-Al-Wafedin checkpoint was opened for use by both civilians and militants with families. They were guaranteed security, transportation and protection along the entire route. The Syrian authorities then opened another checkpoint, Jisreen-Mleha, in the southern area of eastern Ghouta. Medical posts have been set up, distribution points organized for hot meals, buses are standing by. However, the insurgents continued to subject the central areas of Damascus and its outskirts to massive shelling. Dozens of mines have been laid for days, resulting in deaths and injuries as well as major damage. Since the day the resolution was adopted more than 100 people have died, and many more been injured, as a result of the shelling in the capital. The Tishrin and Al-Biruni hospitals and a medical centre in Al-Rihan have been hit more than once. These are real hospitals, not the militants' field offices that are frequently disguised as hospitals. They are making active use of snipers. We know this for a fact. It is a tragedy when any civilians die during an armed conflict. But my delegation has always been interested in the origin of the statistical information being used in the United Nations. In a highly politicized situation this subject is extremely important. Frequent assessments are pronounced about civilian losses in eastern Ghouta. We hope that future reports will be required to indicate where their data is from, how reliable it is and who exactly is meant by "reliable sources on the ground". Every day that has passed, the extremists have forbidden civilians to leave the areas they have blocked and have severely suppressed attempts to resist arbitrary action, including through exemplary executions. We have reliable information about that too. Strikes on corridors and exit checkpoints are constant, including during the humanitarian pauses. On 9 March a convoy of refugees was shelled, once again disrupting an evacuation. Tunnels are being used for attacks on the Syrian army, and the exits from underground installations are located in neighbourhoods where there are public institutions, mainly mosques, hospitals and markets. They have inflated food prices and at the same time have been taking away the people's food, water, medicines and mobile phones. They are setting up firing positions in residential buildings and using people as human shields. They are laying mines in neighbourhoods that are adjacent to the line of contact. They are conducting searches and confiscating permit papers distributed by Government forces. The residents are trying to resist this repression, organizing spontaneous rallies and clashing with the militias. On 1 March, in north-eastern Douma, Al-Nusra terrorists shot four people who participated in such a demonstration. Today there was a major protest in Kafr Batna. The first major exodus of civilians took place on the night of 11 March, when 52 people, 26 of them children, left the village of Misraba with the assistance of the Russian Centre for the Reconciliation of Opposing Sides and the Syrian army. There are also militants who want to leave eastern Ghouta, but their field commanders threaten potential defectors with reprisals. For the first time, on 9 March, after long and tense negotiations, with the participation of officers from the Russian Centre for Reconciliation, 13 militants were evacuated from the enclave through the humanitarian corridor at their own request. Talks have been held with Jaysh Al-Islam on reaching an agreement on the withdrawal of a second group of fighters. A meeting was also held with the leaders of Faylaq Al-Rahman, at which it was demanded that they dissociate themselves from Jabhat Al-Nusra immediately. However, according to information received, the militants of the group decided to continue their armed resistance, forcibly recruiting ordinary citizens into their ranks. To turn to the subject of the humanitarian convoy entering Douma on 5 March, the convoy received comprehensive support from the Syrian Government and the Russian military. A humanitarian corridor was established, security ensured for its passage and the situation was monitored. However, there was a great deal of evidence of disorganized activity on the part of the humanitarian actors. According to our information, United Nations staff needlessly delayed the convoy operations, creating real security risks. While the convoy was being put together, they attempted to load it with undeclared medical supplies — and the fact that not all of them were declared was mentioned today — and wasted around two hours in a meeting with the leaders of the so-called local councils. They spread unreliable information about aerial strikes in the trucks' unloading area, and today some delegations seized on that joyfully, although what actually occurred was one instance of mortar fire from the armed groups' positions. They did not respond to local residents' S/PV.8201 The situation in the Middle East 12/03/2018 14/23 18-06756 request to help them leave the enclave. Nonetheless, 13 people, five of them children, were evacuated. Afterwards, it was curious to read a report that one of Ahrar Al-Sham's field commanders had, in a tone of irony, expressed his appreciation for the humanitarian pause on 5 March, which enabled the militias to regroup, recover their strength and a number of lost positions and prepare ambushes for the Syrian military. A 9 March action was successfully carried out with the Russian military providing a truck convoy with safe conduct. However, the scope of resolution 2401 (2018) is not limited to eastern Ghouta. We should note that in the past two weeks, the terrorists of Al-Nusra and associated militia groups have repeatedly shelled villages in Hamah province. As a result of new strikes there are been deaths and injuries in blockaded Fo'ah and Kafraya in Idlib. Armed clashes between illegal groups in that province have led to threats of a number of medical facilities being closed. Al-Nusra has become more active in the southern de-escalation zone, which could be related to the fact that they continue to be supplied with weapons from outside. The situation in Afrin remains very difficult. The Syrian authorities have given permission for humanitarian aid to be delivered to the residents of Rukban camp, in the area illegally held by the Americans around the Al-Tanf military base. We would like to know what the United Nations is doing about that. Needless to say, we assume that the distribution of humanitarian assistance will be undertaken by a trustworthy entity such as the International Committee of the Red Cross or the Syrian Arab Red Crescent. We are also awaiting the speedy dispatch of a United Nations humanitarian needs assessment mission to Raqqa, which was bombed out by the coalition. There should be no pointless delays with this, so I would like to ask the United Nations when that mission will take place. We understand very well the unspoken motives for the current disinformation campaign, whose aim is to create a public perception that the Syrian authorities use toxic substances. In fact, both we and the Syrians have well-founded fears that provocations are being planned with the aim of accusing the Syrian authorities of carrying out chemical attacks. According to information received, Al-Nusra used a chlorine-based substance in eastern Ghouta on 5 March, affecting more than 30 local residents. This is all being done in order to prepare the ground for unilateral acts of force against sovereign Syria. We heard hints of that in the statements made by some delegations today. Essentially, steps are being considered that could deliver yet another heavy blow to regional stability. Meanwhile, on territory formerly controlled by illegal armed groups, there have been more new discoveries of stores of chemicals, but the relevant bodies of the Organization for the Prohibition of Chemical Weapons have been very slow to react to the appeals of the Syrian authorities. Russia will continue its efforts to implement resolution 2401 (2018), but we demand that some of our colleagues do their part and exert genuine pressure on the groups that they support or sponsor, instead of constantly calling on Russia and creating the false impression that the resolution applies only to us. In conclusion, I would like to say that this afternoon four Security Council will be holding an unofficial Arria Formula meeting with the declared intention of making opposition voices heard on the humanitarian issue in Syria. This is going to be widely covered in the media. First and foremost, we want to point out the fact that is unacceptable to use United Nations resources for politicized purposes, and that is certainly not what Arria Formula meetings were conceived for. This event conceals the desire of its organizers to exert informational pressure on the Syrian Government and those who are helping it fight terrorism. In our view, to get the full picture, it would not be a bad idea to listen to the residents of Raqqa and Rukban camp, not to mention eastern Ghouta, where there are quite a few people who would be glad of the opportunity to appeal for their deliverance from the presence of extremists. Mr. Ma Zhaoxu (China) (spoke in Chinese): I should like at the outset to thank Secretary-General António Guterres for his briefing. China appreciates the positive efforts made by the United Nations and the Secretary- General to alleviate the humanitarian situation in the Syrian regions affected. China sympathizes with the suffering of the Syrian people and has consistently been working hard to help them. Last month we channelled assistance through the International Committee of the Red Cross, sending water, food, medical services and shelter to internally displaced persons in Syria. We are extremely concerned at the fact that the people of Syria are suffering from the conflict. No act 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 15/23 of violence against innocent civilians can be tolerated. This situation must end. On 24 February, the members of the Security Council, leaving aside their differences, unanimously adopted resolution 2401 (2018). This upheld the unity of the Council and provided a rare opportunity for a ceasefire, halting the violence and easing the suffering of the Syrian people. After the resolution was adopted, we saw that United Nations humanitarian relief convoys had overcome difficulties of all kinds and entered eastern Ghouta, delivering much-needed assistance to the people there. With Russia announcing the implementation of the temporary ceasefire, a humanitarian corridor was opened for the Syrian people. We saw that some civilians, including children, had already entered the safe area through the humanitarian corridor and received relief and assistance. It has also come to our attention that the parties to the conflict continue to attack each other and that owing to the shelling the humanitarian corridor has not been able to serve its full purpose. We urge all parties concerned to make joint efforts, exert their influence and ensure that resolution 2401 (2018) is effectively and earnestly implemented. All members of the Security Council should maintain their unity and jointly stay on track to find a political solution to the Syrian issue, support the early resumption of the Geneva peace talks and urge all parties in Syria to achieve a solution acceptable to all as soon as possible, through a Syrian-led and Syrian-owned political process, in order to ease the suffering of the Syrian people. China will continue to make unremitting efforts to that end. Mr. Umarov (Kazakhstan): I join others in thanking Secretary-General António Guterres for his briefing. We welcome the efforts of the United Nations, its system and the International Committee of the Red Cross to render immediate life-saving services, conduct hundreds of medical evacuations and send convoys to the besieged and hard-to-reach areas, especially eastern Ghouta, despite the potential danger to the lives of their personnel. We therefore urge the members of the Security Council to assist the Office for the Coordination of Humanitarian Affairs in operationalizing those emergency programmes and to ensure the protection of medical and humanitarian workers. Likewise, we also urge the parties to support United Nations structures in fulfilling their mandates. We echo the United Nations calls to all parties to facilitate unconditional, unimpeded and sustained access to all people in need throughout the country and to take the necessary measures to protect civilians and civilian infrastructure, including schools and medical facilities, as required by international law and human rights standards. Kazakhstan considers that it is equally important to further promote the Syrian settlement and believes that the Astana process has great potential for guiding intra-Syrian talks towards long-term peace. In that context, we propose that all sides, including stakeholders, provide all-round assistance, making use of the positive developments to improve the humanitarian situation on the ground. Astana continues to support resolution 2254 (2015), as it always has, and repeatedly calls on the International Syria Support Group and other countries to help the conflicting parties to implement the measures stipulated in the Geneva communiqué (S/2012/522, annex) and the Vienna statements. We express concern over the existing difficulties in Syria, which seriously impede the implementation of resolution 2401 (2018), and we call on the international community to influence the conflicting parties to cooperate with the United Nations. The only way to truly resolve the crisis is through negotiations, predicated on mutual trust and understanding, together with confidence-building measures. In practical terms, we are convinced that expelling terrorist groups from eastern Ghouta may calm the situation in that sector. Let us be frank: removing the Al-Nusra Front and other affiliated terrorist groups from the area, as stated in a letter from three parties, must be pursued in order to end hostilities. The implementation of resolution 2401 (2018) is a collective responsibility, with each Council member playing a significant role. Finally, Kazakhstan supports solutions in Syria on the basis of resolution 2254 (2015) and the Geneva communiqué, as well as the agreements on the de-escalation zones reached during the Astana process. Mr. Meza-Cuadra (Peru) (spoke in Spanish): We would like to thank you, Mr. President, for having convened this meeting and to welcome the presence of Secretary-General António Guterres, who reminded us of the responsibilities of the international community, S/PV.8201 The situation in the Middle East 12/03/2018 16/23 18-06756 in particular the Council, given the serious and terrible developments in Syria. Peru follows with great concern the humanitarian situation in that country. We must express our sorrow and solidarity to the victims of the conflict, most of whom are children. We deeply regret that, two weeks after the ceasefire was unanimously adopted by the Council through resolution 2401 (2018), there has not been sufficient progress in its implementation. As the Secretary-General noted, a sustained cessation of hostilities has not materialized. The conflict continues to claim civilian victims. The much-needed humanitarian assistance has been provided in a very limited way. International law and international humanitarian law continue to be violated with impunity. The bleak outlook requires us to redouble our efforts. The Security Council must remain united in its responsibility to protect the Syrian population by promoting all actions conducive to ensuring the full and immediate implementation of resolution 2401 (2018). The responsibility to act is clearly greater for the countries with the greatest capacity for influence in the field, in particular the guarantors of the de-escalation zones agreed in Astana. The situation is particularly serious in eastern Ghouta, where, among other emergencies, more than 1,000 people need to be evacuated for medical reasons. It is also serious in Idlib, Afrin, Rukban and Raqqa, among other places. We need to remember that the ceasefire must cover the entire Syrian territory and allow humanitarian assistance in a sustained, safe and unhindered way. The Syrian Government must comply with the ceasefire immediately and fulfil its responsibility to protect the population and its obligation to cooperate with the implementation of resolution 2401 (2018). The fight against terrorism cannot be used as an excuse to violate human rights and international humanitarian law. Peru supports the proposal of Special Envoy Staffan de Mistura to promote dialogue with the opposition groups that have expressed their willingness to comply with the ceasefire and to expel members of terrorist organizations linked to the Al-Nusra Front from eastern Ghouta. Peru remains committed to achieving a political solution to the conflict that ends the ongoing humanitarian disaster, ensures accountability for the atrocious crimes committed in that country, including the use of chemical weapons, supports regional stability and achieves sustainable peace in Syria. We would like to conclude by expressing our support for the Secretary-General in his call for the immediate implementation of resolution 2401 (2018) and for his tireless efforts and those of his team on the ground. We also wish to highlight the professionalism, the courage and the sense of duty of the United Nations humanitarian personnel and of the humanitarian agencies such as the International Committee of the Red Cross and the Syrian Arab Red Crescent, among others deployed in Syria. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): At the outset, I would like to express my gratitude to Secretary-General António Guterres for his informative briefing. I also thank him for his leadership and all his support, in particular his tremendous efforts, as well as those of his Special Envoy, Mr. Staffan de Mistura, and of the entire United Nations team, to achieve the full implementation of resolution 2401 (2018) and a definitive resolution of the Syrian conflict. Today's meeting should be another milestone in the international response to the humanitarian crisis prevailing in Syria. However, unfortunately, that is not the case. As the Secretary-General underscored in his briefing, in recent weeks, the parties involved at all levels have intensified their fighting in eastern Ghouta despite the humanitarian ceasefire agreed through the unanimous adoption of resolution 2401 (2018) exactly 16 days ago. Nevertheless, we welcome with satisfaction reports that the United Nations and Syrian Arab Red Crescent convoy was finally able to reach eastern Ghouta last Friday to complete the delivery of food that could not be unloaded on 5 March for security reasons. However, the delivery of all necessary humanitarian supplies, including the medical and health-care supplies that were seized in the first attempt by convoys to the besieged areas, continues to be urgent and must be carried out without delay. We also welcome the news that the Secretary- General has just provided to us with regard to some improvements in the situation on the ground in eastern Ghouta. We hope that today's meeting will lead to greater improvement or a definitive resolution of the situation in that part of Syria. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 17/23 We read the letter dated 9 March that the co-penholders — France, the United Kingdom and the United States — addressed to the Secretary-General and the Council. We have also read very carefully the many letters that the Syrian Government has addressed to the members of the Security Council through its Permanent Representative. Basically, we note in those letters the repeated mutual accusations that have been a characteristic of this long conflict since its beginning. We are talking about a 30-day ceasefire, and time is gradually running out. We have had enough of mutual recrimination. The only collective task that we should focus on is finding a coherent peace mechanism to stop this endless and heinous war. The Republic of Equatorial Guinea remains deeply concerned about the developments in the situation in Syria. We reiterate the urgent need for Council members who have influence over the national parties to the conflict to redouble their diplomatic initiatives with a view to reaching a common understanding on how to find a political solution to the tragic crisis in Syria, the effects of which are a threat to the region and the international community, in particular because of the humanitarian implications posed by the millions of Syrians who are currently being displaced within the country or seeking asylum and because of the security risks caused by the expansion of Da'esh, the Al-Nusra Front and other terrorist entities. We also express our deep indignation at the continuing fighting in the province of Idlib, which, for seven consecutive days, has been subject to attacks and rocket fire from Islamic factions in areas of the cities of Kafraya and Fo'ah. Those events, like many others, demonstrate the need for a common front that will expel from Syria the Islamic State, Al-Qaida, the Al-Nusra Front and all other associated entities that threaten peace and security in the region. In conclusion, the Republic of Equatorial Guinea calls on the guarantors of the Astana process — Russia, Iran and Turkey — to ensure that the rounds of negotiations to be held on 15 and 16 March — to which the Special Envoy of the United Nations for Syria, Mr. Staffan de Mistura, was invited — serve not only to plan future actions and strategies, but also to give genuine impetus to finding a solution to the Syrian crisis once and for all. During my statement after the adoption of resolution 2401 (2018), I said that we had partially spared ourselves from embarrassment (see S/PV.8188). However, since 16 days have passed since the adoption of the resolution without it being implemented. I think we remain completely shamed. Ms. Wronecka (Poland): Let me thank the Secretary­General for his comprehensive, but again very worrying and alarming, update. Like many around this table, we share a sense of urgency, especially following the adoption of resolution 2401 (2018). We also see how difficult it is to implement resolution 2401 (2018) on the ground. Small steps, such as sending an aid convoy to eastern Ghouta last Monday, are still mere drops in the ocean of people's needs. Even with a unanimously adopted resolution, we are still lacking any substantial change on the ground and the fighting is far from being over. We therefore call for the implementation of resolution 2401 (2018). We understand that the solution is not entirely in our hands, but still we should try to do our utmost to find possible ways to ensure that the life-saving aid convoys might reach those in need and medical evacuations might begin. Unfortunately, the situation in eastern Ghouta, but also in Idlib and Aleppo provinces, does not allow the suffering of ordinary Syrians to be alleviated. Let me once again stress our full support for the Secretary-General, as well as his Special Envoy Staffan de Mistura, in finding a political solution to the Syrian crisis. A political solution to the conflict remains the only viable way to end the suffering of Syrian people. Let me also underline that the role of the Security Council remains crucial, but it is up to the Syrian people to decide their own future. We agree that fighting against terrorist groups designated as such by the Security Council is crucial, but, at the same time, such designations cannot justify the attacks on innocent civilians and civilian infrastructure, including health facilities. Those attacks must stop and parties to the conflict must strictly comply with their obligations under international humanitarian law. In that context, let me once again strongly underline that any response to violence should be proportionate. We need full compliance with the ceasefire agreed in resolution 2401 (2018). The Russian proposal for a daily five-hour pause is simply not enough to allow humanitarian workers to deliver aid and to evacuate those who cannot be treated on the ground. The international community, and especially the Council, S/PV.8201 The situation in the Middle East 12/03/2018 18/23 18-06756 bear a huge responsibility to protect civilians. Allow me to share a couple of concrete ideas, which I hope will be useful, on how to improve the situation on the ground. As the Security Council, we should demand United Nations access in order to monitor designated de-escalation zones to ensure the well-being of civilians. All States Members of the United Nations should fully cooperate with the International, Impartial and Independent Mechanism set up last year and facilitate its work. Parties engaged in the conflict must cease enabling the crimes on the ground and withhold all their support to armed groups that target civilians. Parties conducting air strikes against terrorist groups must ensure that all necessary precautionary measures are taken into consideration in order to avoid civilian casualties and that all military operations are fully consistent with international law. All potential violations, including possible war crimes, must be investigated, and the perpetrators must be held accountable. In conclusion, let me underline that, from our perspective, we in New York sometimes lack feedback on our actions. With regard to actions taken at Headquarters, it is for the Syrian people themselves to tell us what would be the most effective way to support them. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): My delegation thanks the Secretary-General for his briefing on the implementation of resolution 2401 (2018), on the humanitarian situation in Syria. Two weeks after its unanimous adoption by members of the Security Council, resolution 2401 (2018), which had inspired a great deal of hope, has not been implemented as planned, much to our regret. The requirement of an immediate cessation of hostilities for a period of at least 30 days, provided for by resolution 2401 (2018), to enable the safe and unimpeded delivery of humanitarian aid and services and medical evacuation of the critically sick and wounded, in accordance with applicable international humanitarian law, has not yet gone into effect. The humanitarian and security situation remains worrisome because it is impossible for humanitarian convoys that endure indiscriminate attacks and bombings perpetrated by various hostile groups to reach besieged areas. In addition, attacks are carried out against medical and humanitarian personnel and health-care infrastructure. According to the World Health Organization, such attacks are on the rise. The deterioration of the humanitarian situation within Syria's borders due to increased fighting makes for dangerous living conditions for thousands of internally displaced persons and obliterates the hope of restoring security and dignity to millions of refugees in neighbouring countries living in extremely difficult conditions. Given the dire situation, Côte d'Ivoire hopes that the second international conference on supporting the future of Syria and the region, to be held in Brussels on 24 and 25 April at the initiative of the European Union, will result in pledges of increased humanitarian aid and development support. In accordance with the provisions of resolution 2401 (2018), Côte d'Ivoire again calls for the immediate cessation of hostilities in order to enable the safe, sustained and unimpeded access of humanitarian convoys delivering basic necessities to hundreds of people in dire need in eastern Ghouta and other areas of the country. My delegation welcomes reports that, for a few days, the International Committee of the Red Cross and the Syrian Arab Red Crescent was able once again to enter the city of Douma in eastern Ghouta to deliver the aid necessary, including food and non-food items. My delegation encourages all Syrian stakeholders to create conditions that would allow the United Nations to make scheduled deliveries in eastern Ghouta, throughout the entire country and on Syrian borders. Côte d'Ivoire reiterates its belief that the humanitarian situation will not improve without significant progress on the political landscape because the two issues are inextricably linked. Therefore, it invites hostile groups and all stakeholders to engage in political dialogue in order to achieve a peaceful solution to the crisis in Syria. In that regard, it welcomes the holding of a meeting in Geneva between the Special Representative of the Secretary-General for Syria, Mr. De Mistura, and the three Astana guarantors — Iran, the Russian Federation and Turkey — with a view to relaunching the Syrian political process. The delegation of Côte d'Ivoire hopes that the next meeting to be held in Astana, at the initiative of the three guarantors of the Astana process, will enable us to reach a lasting ceasefire in Syria and to calmly resume the intra-Syrian peace talks pursuant to resolution 2254 (2015). 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 19/23 Mr. Llorentty Solíz (Plurinational State of Bolivia) (spoke in Spanish): My delegation would like to thank the Secretary-General for his briefing on the implementation of resolution 2401 (2018). Once again we take this opportunity to pay tribute to humanitarian workers who risk their lives daily as they carry out their duties. We join other colleagues in congratulating the Special Representative of the Secretary-General for Syria, Mr. Staffan de Mistura, on his efforts to find a political solution to the serious situation in Syria, which, as the Secretary-General recalled, is in its eighth year. Bolivia deplores the challenges to the implementation of resolution 2401 (2018) that the Secretary-General outlined in his briefing today. We condemn all deliberate attacks on civilians and demand respect for international humanitarian law and international human rights law. We call on the parties involved to focus primarily on protecting hospitals, medical facilities, schools and civilian residences, and the personnel of the various agencies and humanitarian assistance organizations whose employees put their own lives at risk as they carry out their work on the ground. We call on the parties to cooperate and enhance coordination efforts with the Office for the Coordination of Humanitarian Affairs, provide unhindered humanitarian access and allow urgent medical evacuations to be carried out, in particular in besieged and hard-to-reach areas. We call upon the parties to work together to achieve the full implementation of resolution 2401 (2018) throughout Syria as soon as possible and in accordance with agreements reached in the Astana process and on the de-escalation zones. We underscore the importance of unity within the Security Council when implementing resolution 2401 (2018). Such unity must be present if our goal is to fully implement it. We also call on the members of the Council and all parties involved to depoliticize the humanitarian situation in the Syrian Arab Republic and ensure that its actions are in line with international law. We highlight a few forums for dialogue that could assist with reaching consensus on a definitive cessation of hostilities, such as the Syrian National Dialogue Congress in Sochi, whose outcome is geared towards strengthening the political process in Geneva. We hope that that forum will allow for the full implementation of resolution 2401 (2018) as soon as possible. In conclusion, we reiterate that there is no military solution to the crisis. The only solution is through an inclusive political dialogue ordered and led by and for the Syrian people. We extend our best hopes for the outcome of the next meeting to be held in Astana. Mr. Alemu (Ethiopia): We thank the Secretary- General for his comprehensive, up-to-date and very useful briefing on the implementation of resolution 2401 (2018). Two weeks after the adoption of that resolution, the humanitarian situation in Syria continues to cause serious concern. The United Nations and its humanitarian partners have failed to ensure safe, sufficient, unimpeded and sustained humanitarian access for populations in need of life-saving assistance due ongoing fighting, in particular in eastern Ghouta. Nonetheless, we are mindful of the fact that resolution 2401 (2018) applies to all parts of Syria. We note that the Secretary-General did not overlook that aspect of the resolution in his briefing. We had all emphasized the importance of the effective implementation of the resolution in order to make positive changes on the ground and alleviate the humanitarian tragedy in Syria. Given the increasingly complex situation on the ground, we knew that it would not be an easy task. After the Council adopted resolution 2401 (2018), we recognized that the United Nations and its humanitarian partners could deliver aid to eastern Ghouta and other affected areas. No doubt, there remain serious challenges to ensuring the full implementation of the resolution. Although it demands the cessation of hostilities without delay for at least 30 consecutive days throughout Syria, with the immediate engagement of all parties to ensure safe, unimpeded and sustained delivery of humanitarian aid and medical evacuations, there have been ongoing military activities resulting in civilian casualties and the destruction of civilian facilities. Here, one should also not overlook the damage being caused by the shelling of Damascus. Therefore, it is clear that much more remains to be done and all parties should be committed to the full implementation of the resolution. As the United Nations and its humanitarian partners are ready to deliver more aid to all Syrians throughout the country, it is absolutely critical that all the parties provide them safe, unfettered and sustained humanitarian access. In that regard, all those who have influence over the parties S/PV.8201 The situation in the Middle East 12/03/2018 20/23 18-06756 should exert the necessary pressure to contribute to saving lives. It is also imperative to use all existing arrangements to facilitate the implementation of the resolution, particularly the cessation of hostilities. In that connection, we look forward to the Astana meeting, scheduled to take place on 15 and 16 March, which we hope will contribute to the full implementation of the resolution. Finally, as the Secretary-General stated, we are entering into the eighth year since the start of the Syrian crisis. While we look forward to seeing the Syrian people, as a sovereign State, find a comprehensive political solution based on resolution 2254 (2015), the Council also has a responsibility and an indispensable role in resolving the Syrian crisis. Therefore, we hope that the spirit of cooperation and consensus that the Council demonstrated during the adoption of resolution 2401 (2018) will be sustained not only to respond to the humanitarian tragedy, but also to ensure progress in the political track with a view to finding a lasting solution to the crisis. Most importantly, the cooperation of relevant countries that have influence is key. Without those countries, there will be no solution in sight. The President: I will now make a statement in my capacity as representative of the Kingdom of the Netherlands. I would like to thank Secretary-General Guterres for his briefing. Through him, I would also like to thank all United Nations and other humanitarian personnel on the ground. They work under extreme circumstances. Sixteen days ago (see S/PV.8188), the Security Council showed a rare example of unity regarding Syria when it adopted resolution 2401 (2018) . I recall the glimmer of hope that day in the Chamber. All of us agreed that all parties to the Syrian conflict must cease hostilities in order to enable the delivery of humanitarian assistance and the evacuation of the critically sick and wounded. Yet one day after the adoption of resolution 2401 (2018), the Syrian regime, supported by Russia and Iran, launched a most violent ground offensive to conquer the enclave of eastern Ghouta. That offensive came on top of a relentless air campaign that had started one month ago. Resolution 2401 (2018) calls for a cessation of hostilities, without delay. Unfortunately, it is the military offensive that continues without delay. Elsewhere in Syria, including in Idlib and Afrin, violence continues to threaten the civilian population as well. The Council must do everything in its power to advance the full implementation of resolution 2401 (2018). In that regard, I would like to stress the importance of humanitarian aid, the monitoring of the cessation of hostilities and accountability. With regard to my first point, the immediate delivery of humanitarian aid, last week we were deeply shocked to hear reports that medical supplies, including surgical supplies, insulin and even trauma kits, had been removed from convoys by the Syrian regime. Medical supplies save lives and provide relief to the inhumane suffering that too many Syrians are going through. Medical supplies cannot be used as weapons by terrorists. There is no justification for denying medicine and medical supplies to the wounded and sick. The first humanitarian convoy that received authorization from the Syrian regime to deliver aid to eastern Ghouta was not able to fully unload because of resumed fighting. The convoy that arrived last Friday was finally able to deliver aid, including medical supplies, for 27,500 people. However, the Office for the Coordination of Humanitarian Affairs is still waiting for authorization to complete the delivery to Douma for all 70,000 people, as initially approved by the Syrian authorities. We call on all parties to immediately allow sustained and unimpeded access to deliver supplies to people in desperate need of humanitarian assistance. That applies to eastern Ghouta and to all in need throughout the country. On my second point, the cessation of hostilities and the need for monitoring, resolution 2401 (2018) calls for an immediate nationwide cessation of hostilities. A strong monitoring mechanism is needed urgently in order to ensure implementation. We agree with the French proposal in that regard. Since the adoption of resolution 2401 (2018), air strikes have continued, even increased, especially on eastern Ghouta. We hear the Russian Federation say that those strikes are targeted at terrorists. However, we underline once more that the exemption to the ceasefire for attacks directed at United Nations-listed terrorist groups does not provide an excuse to ignore the basic principles of distinction, proportionality and precaution. According to the latest report of the Commission of Inquiry, the siege of eastern Ghouta continues to be characterized by the use of prohibited weapons and attacks against civilian and protected objects, which we condemn in the strongest terms. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 21/23 We also condemn the shelling of Damascus from eastern Ghouta. We call upon all parties to abide by their obligations under international humanitarian law at all times. Special Envoy Staffan de Mistura should facilitate negotiations between armed opposition groups, the Syrian regime and Russia in order to advance the implementation of resolution 2401 (2018). One concrete and helpful step is to evacuate United Nations-listed terrorist groups from eastern Ghouta. A first evacuation of 13 imprisoned terrorist fighters reportedly took place last Friday. It is crucial that any evacuation of armed fighters take place in a safe and orderly fashion. We call on the United Nations to prepare for putting in place the necessary monitoring mechanisms in that regard. We call on Russia to accept the offer of the Special Envoy to facilitate further evacuation of United Nations-listed terrorist groups from eastern Ghouta. Civilians should never be forced to leave against their will. Forced displacement may constitute a war crime. On my third point, the credibility and accountability of the Council, despite the unanimous adoption of resolution 2401 (2018) we have seen no cessation of hostilities. We have seen no significant improvement in the humanitarian situation on the ground in Syria. This also has a negative impact on the credibility of the Council. It is vital for the functioning of the rules-based international order that decisions of the Council be respected and implemented. As a Council, we have a collective responsibility for the maintenance of international peace and security. However, we should not forget that the responsibility and, indeed, the obligation to execute its decisions lies with individual Member States. The human suffering in Syria, especially in eastern Ghouta, must end now. We need a full cessation of hostilities in all of Syria, including eastern Ghouta, Idlib and Afrin. And we call on the Russian Federation in particular to use its influence and to do its utmost to achieve that, thereby also upholding the Council's credibility. In conclusion, the siege of eastern Ghouta is entering its fifth year. The war in Syria will enter its eighth year later this week, on 15 March, as others have noted. One wonders how the Syrian regime thinks to ever achieve the legitimacy to govern the people it now pounds into submission or death. As the High Commissioner for Human Rights stated during the thirty-seventh session of the Human Rights Council, "what we are seeing in eastern Ghouta are likely war crimes and potentially crimes against humanity". The perpetrators of these crimes must know they are being identified, that dossiers are being built up with a view to their prosecution, and that they will be held accountable for what they have done. We thank the Independent International Commission of Inquiry on the Syrian Arab Republic for its important work to date. We recall the resolution of the Human Rights Council of 5 March, which calls on the Commission to investigate the situation in eastern Ghouta. We call on all Council members to support the referral of the humanitarian catastrophe in Syria to the International Criminal Court. We also urge all States to increase their support for the International, Impartial and Independent Mechanism for the Syrian Arab Republic. For now, however, our common efforts should be directed at securing immediate relief for those millions in Syria in urgent need of humanitarian assistance. For that, we need the cessation of hostilities to be implemented immediately and in a sustained manner. We need a continuous pause in the fighting of 30 days, as demanded by resolution 2401 (2018). If its implementation continues to fail, that will require a response from the Council that goes beyond where we stand now. We thank the Secretary-General for his perseverance and endless efforts to uphold the norms and values of the Charter of the United Nations, international human rights law and international humanitarian law, as well as to promote compliance with resolution 2401 (2018). We call on all Council members to follow his example. I now resume my functions as President of the Council. I wish to again remind all speakers to limit their statements to no more than five minutes in order to enable the Council to carry out its work expeditiously. I now give the floor to the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): I will not begin by commenting on the procedural point that you have raised, Mr. President, but rather I will focus on the essential issues that S/PV.8201 The situation in the Middle East 12/03/2018 22/23 18-06756 are supposed to be of interest to the members of the Security Council. I welcome the Secretary-General and note the statement at the outset of his briefing that the Secretariat does not have all the necessary information to carefully access the situation on the ground because the United Nations does not have a presence in all areas. The Secretariat humbly and politely said those words, noting that it does not have full, relevant information pertaining to the Syrian situation, although the United Nations has a branch of the Office for the Coordination of Humanitarian Affairs in Damascus and there are dozens of United Nations agencies operating in Syria, in addition to 13 international non-governmental organizations also operating there. However, some of our colleagues in the Security Council, who have shut down their embassies in Damascus and are now completely disconnected from credible information, instead rely on information from what is known as open sources. They have provided a vast amount of information that would never serve the interests of the Syrian people or of those present in such an important and significant discussion. That information is misleading and could poison the atmosphere and fuel sedition regarding the role of the Security Council, which is mandated to maintain international peace and security. The Syrian Government stands ready to engage seriously with positive international initiatives that serve the interests of the Syrian people, especially in ending the bloodshed throughout Syria, as stated in resolution 2401 (2018). My country has expressed its satisfaction with resolution 2401 (2018), particularly the positive provisions contained therein. In that regard, my country confirms that it has taken all the following procedures to relieve the suffering of our people in eastern Ghouta. First, immediately after the adoption of resolution 2401 (2018), hostilities were ceased on a daily basis from 9 a.m. until 2 p.m, Damascus local time, and remain so to this very moment, with the aim of delivering humanitarian aid and ensuring the unimpeded and safe exit of civilians from the areas controlled by terrorist groups. Secondly, two safe humanitarian corridors have been opened for civilians wishing to exit the area. Thirdly, two joint United Nations-International Committee of the Red Cross convoys, in collaboration with the Syrian Red Crescent, were sent to eastern Ghouta on 5 and 9 March. Notwithstanding the foregoing, all those procedures have been countered by the terror of armed organizations present in Ghouta. Incited by their masters — some of them, unfortunately, members of the Security Council — these organizations have targeted civilians in Damascus since the beginning of the year, firing more than 2,499 missiles and mortars that have claimed the lives of 70 civilian martyrs and injured 556 people. Those organizations have prevented our people in eastern Ghouta from leaving in order to continue to use them as human shields and material for humanitarian and media blackmail. They have even targeted those who managed to escape towards the two corridors by firing bullets and missiles. The latest incident in Syria occurred on 8 March, when the so-called Faylaq Al-Rahman — one of the terrorist arms of the petty State of Qatar in Syria — targeted a civilian convoy heading towards one of the corridors, leading to high casualties among civilians. By the way, that terrorist organization, Faylaq Al-Rahman, has been hailed by some of those present because of its readiness to implement resolution 2401 (2018). They presented it as a part of the moderate Syrian opposition, and distributed a letter signed by that and other terrorist organizations, addressed to the Secretary-General. That is the modus operandi of the Security Council with terrorist groups. The procedures taken by the Syrian Government are not limited to eastern Ghouta. Over the past few days, the Government has undertaken a number of other procedures. First, we have requested that the United Nations and a number of humanitarian organizations immediately send a mission to investigate the humanitarian situation in Raqqa, which was destroyed by the International Coalition led by the United States of America. Secondly, we have requested approval to send humanitarian convoys to the Rukban camp, provided that the aid is delivered and distributed by the Syrian Red Crescent and the Red Cross exclusively, and not by the United States occupation authorities or the terrorist groups in Rukban camp and Tanaf area. Thirdly, two days ago the Syrian Red Crescent obtained Government approval to send convoys to Ghouta, Raqqa, Afrin and Rukban. To date, it has not sent the convoys to Rukban and Afrin because the United Nations failed to ensure the necessary safeguards from the United States and Turkish occupation forces. That is the reason. 12/03/2018 The situation in the Middle East S/PV.8201 18-06756 23/23 With every advance by the Syrian Army against terrorist groups in any given area, the States sponsoring terrorism launch heated disinformation campaigns to distract the world from the terrorism, aggression and occupation against Syria. The inference is that those countries have never been keen to protec the lives of civilians, but prefer to protect their investments in terrorism after they have spent billions of dollars on it, as was said by the previous Prime Minister of Qatar, in order to recycle terrorism elsewhere in Syria. The behaviour that I have mentioned is not limited to State-sponsored terrorism, unfortunately. It has even been demonstrated by some senior officials of the Secretariat. We had hoped that the Secretariat, especially in the light of the second preambular paragraph of resolution 2401 (2018), would provide an unequivocal legal description of the crimes committed by the so-called International Coalition led by the United States against our Syrian people in Raqqa and other places, and the procedures to ensure the end of that aggression. We had also hoped that the Secretariat would provide us with an unequivocal legal description of the acts of invasion by Turkish forces of a precious part of our national territory, especially against our civilian people in Afrin, and the procedures to ensure the end of the Turkish aggression. We had also hoped for an unequivocal legal description of the presence of the United States forces on Syrian territory without the approval of the Syrian Government and the procedures to ensure the end of that occupation. The government of my country affirms its right to defend its citizens and combat terrorism in accordance with relevant Security Council resolutions, especially the second preambular paragraph of resolution 2401 (2018); fight all those who practice, fund and support terrorism; work towards restoring security stability and peace; and rebuild all that has been destroyed by terrorists and their masters. Finally, I have listened to my colleague the representative of the United States, who levels charges again and again against my country before all who are present and says that her country will take military actions against my country outside the legitimacy of the Council if chemical substances are used, just as its administration in Washington, D.C., did when it bombarded Al-Shayrat air base in my country last year. These irresponsible and provocative statements, which run counter to the Charter of the United Nations, are direct incitement to terrorist groups to use chemical weapons and fabricate anew all the evidence needed to accuse the Syrian Army, as they have done in previous times. I remind the representative of the United States that the former Joint Investigative Mechanism refused to take samples from Al-Shayrat air base because if it had done so it would have been categorically proved that the Syrian Government is not responsible for the incident in Khan Shaykhun. In fact, what the United States perpetrated against that Syrian air base was a full-fledged aggression. I call on the representatives of the United States, the United Kingdom and France to put an end to their violations of Security Council resolutions related to fighting terrorism, and on their Governments to stop supporting the terrorist groups in my country and cease providing them with a political umbrella to pursue their crimes against the Syrian people. It is high time that the United States Administration learn from its mistakes and stop repeating them. Is it not enough what they have done in Viet Nam, Iraq, Libya, Somalia and Yemen, invoking very cheap lies that have already been condemned and denounced by international public opinion? In this regard, I recall the words of Naguib Mahfouz, the Nobel laureate: "They are liars, they know they are liars, and they know that we know that they are liars. However, they still lie, and very loudly so." In conclusion, the Russian Centre for Reconciliation of Opposing Sides in the Syrian Arab Republic issued a statement a few minutes ago that street battles have begun in Ghouta, following the demands for the separation of the aforementioned Faylaq Al-Rahman and Jabhat Al-Nusra. This current street fighting impedes the evacuation of civilians who are forced to find safe haven underground in Ghouta. The President: There are no more names inscribed on the list of speakers. I now invite Council members to informal consultations to continue our discussion on the subject. The meeting rose at 1.20 p.m.

Issue 70.2 of the Review for Religious, 2011. ; Virtue Movements Ignatian Insight Consecrated Life quarterly 70.2 2011 Review for Religious fosters dialogue with God, dialogue with ourselves, and dialogue with one another about the holiness we try to live according to charisms of Catholic religious life. As Pope Paul Vl said, our way of being church is today the way of dialogue. Review for Religious (ISSN 0034-639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Maih reviewrfr@gmail.com ° Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393 POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2011 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue Review for Religious for personal or internal use, or for the personal or internal use of specific libra~ clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. A copies made under this permission must bear notice of the source, date, and copyright owner on th first page. This permission is NOT extended to copying for commercial distribution, advertisinl institutional promotion, or for the creation of new collective works or anthologies. Such permissio will only be considered on written application to the Editor, Review for Religious. ~ gournal of Catholic ~piri~uali~ Celebrating 70 Years Editor Book Review Editor Scripture Scope Editorial Staff Advisory Board Michael G. Harter SJ Rosemary Jermann Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp Paul Coutinho SJ Martin Erspamer OSB Margaret Guider OSF Kathleen Hughes RSCJ ¯ Louis and Angela Menard Bishop Terry Steib SVD quarterly 70.2 2011 contents prisms 116 Prisms 118 132 virtue movements Salesian Simplicity: How a "Little Virtue" Can Go a Long Way Thomas F. Dailey OSFS examines simplicity in the teaching of St. Francis de Sales and the religious life of the Visitation of Holy Mary, founded in 1610. He proposes that their "hidden life" of "little virtues" provides meaning even for those beyond the monastery's walls. Personal Reflection and/or Group Discussion Telling Ou.r Story: Movements of Transformation Beatrice M. Eichten OSF offers ideas for sharing the story of transformational moments in our lives to better under-stand what we have experienced and to allow God to be more alive and active in our lives. 146 ignatian insight 0 Approaching the Principle and Foundation from St. Ignatius's MysticalWorldview Edward McCormack builds on the insights of Gilles Cusson and Joseph Tetlow, and sets the Foundation within the context of Ignatius's mystical experience at Manresa and the resulting worldview in order to better understand the role the Foundation plays in the Exercises, particularly with regard to the preparatory period. Review for Religious 165 Discerning the Spirit: A Personal Journey Richard J. Hauser SJ testifies to the importance of appropriating the discipline of the discernment of spirits in our daily Christian living. 179 194 201 consecrated life @ Apostolic Visitations: Clare of Assisi's Insights from the Thirteenth Century John V. Kruse examines how Clare of Assisi responded nearly 800 years ago to papal visits that sought to shape the form of religious life that Clare desired to live. Her example has tnuch to say to women religious experiencing the Vatican visitation and investigation of women religious in the United States. Consecrated Life in the Ecclesiology of Vatican II Amy Hereford CSJ discusses the place of consecrated life in light of the ecclesiology of the Second Vatican Council, the new Code of Canon Law, and recent developments. Personal Reflection and/or Group Discussion A Grain of Hope: Canada's First Carmelite Nun Mary Patricia of the Holy Spirit OCD and Mary Ruth of the Sacred Heart OCD recount how deep desires and a providential encounter led to the founding of the first monastery of Discalced Carmelites in Canada. departments 209 Scripture Scope: Ezekiel: The Strangest of All the Old Testament Prophets 215 Book Reviews 115 70.2 2011 prisms 116 ~hen I was a young boy, my mother thought it would be good for me to know how to swim, so she took me to the local pool and arranged for me to take lessons. I found the whole experience a bit intimidating. But once I learned to overcome the fear of having my head underwater, I was quickly off to explore the deep end of the pool. While I am still a bit hesitant to jump into cold water, I have no fear of swimming., or taking on new challenges. That memory returned to me as I began editing Review for Religious. And though I am older now and have much more experience, old fears occasionally lurk in the shadows. When our publication was invited to attend a recent seminar on the theology of consecrated life sponsored by the USG/UISG, the unions of superiors general of men's and women's religious congregations, I began to wonder if I was getting in over my head. My long-time mentor, Dave Fleming, assured me that I would represent the Journal well and that it would be a most valuable learning experience. Twenty superiors general and thirty theolo-gians assembled in Rome between February 7 Review for Religious and 11 to "take careful stock of the situation of the the-ology of apostolic consecrated life at this present time; to identify the main questions and challenges being posed to this theology by the situation of the world and the church today, in view of the future journey of conse-crated persons and the Institutes to which they belong; and to catalyze renewed study and research in this field so as to enhance the vitality of the witness to be given by consecrated persons." The participants, equally divided between women and men, represented all the populated parts of our planet from Oceana through India, Africa, Europe, to North, Central, and South America. We looked at the context of religious life in the cosmos from the "big bang" to the eschaton. We talked about the tensions of living our traditional vows in a post-mod-ern- even post-Christian--globalized world. We strug-gled to be mindful of ecological issues and the need for collaboration among the old orders and with the laity and members of emerging new religious communities. The presentations were rich in diversity and were fur-ther refined and nuanced in the ensuing conversations in small work groups or over dinner. None of the participants had clear answers or simple solutions. That was not the goal of the seminar. We did, however, pledge ourselves to keep pursuing questions, exploring mystery, and sharing our discoveries. That is what Review for Religious has been doing for 70 years in simple and profound ways. We hope to be a vital medium to enable that conversation to continue. Immersion in a pool of such rich thinking and expe-rience was invigorating. It is reassuring to be reminded, once again, that we have good company in the deep waters of religious life. Michael .G. Harter SJ 117 70.2 2011 THOMAS E DAILEY Salesian Simplicity: How a "Little Virtue" Can Go a Long Way virtue movements Four hundred years ago, simplicity was retrieved by two saints and given a new form.~ In June 1610, Francis de Sales and Jane de Chantal established the religious order of the Visitation of Holy Mary in Annecy, France. Begun with three nuns who would spend their day in prayer and occasionally visit the poor and sick in town--a radically new apostolic twist at the time--the order now has numerous monasteries throughout the world and includes those sisters who took up residence in the "Mater Ecclesiae" monastery in the Vatican in 2009. The superior there succinctly describes the particular charism of this religious order in Thomas E Dailey OSFS holds the Fr. Louis Brisson Chair in Salesian Spirituality and is Professor of Theology at DeSales University, where he is also the founding director of the Salesian Center for Faith & Culture. He may be addressed at DeSales University; 2755 Station Avenue; Center Valley, Pennsylvania 18034. Review for Religious terms that match the focus of the conference at which this paper was originally presented: "The spirit of the Visitation is one of profound humility toward God, and great meekness toward the neighbor--a spirit that does not put the accent on exterior austerity. The sisters must supply it with interior renunciation and with a great simplicity and joy in the common life.''2 That spirit of simplicity aligns directly with Francis de Sales's vision of the virtuous Christian life and takes a distinct form within the contemplative life of the Visitation order. And, as we will suggest, this four-hundred- year-old tradition remains especially relevant for the pursuit of holiness in the hectic world of the twenty-first century. Simplicity as a Virtue in Salesian Spirituality For St. Francis de Sales, simplicity paves the way to holiness. In his classic book on that subject--an Introduction to the Devout Li~--this Doctor of the Church posited the then revolutionary idea that holiness is pos-sible for everyone, not just the professionally religious monks and nuns, and that this holiness is realized in and through one's vocation or state in life. In his view, what makes the possible actual is the life of virtue. Seeking to forge a middle ground for religious devo-tion between the supereminent tendencies of spiritual mysticism and the austere practices of ascetical, discipline, he champions the exercise of "little virtues"--those vir-tues that are able to be practiced in an ordinary way amid everyday relationships. He explains that "We do not very often come across opportunities for exercising" magnificent feats of virtue (like courageously saving someone from a burning building), but little ones-- like gentleness, modesty, and humility--are continually 119 70.2 2011 Dailey ¯ Salesian Simplicity What unites the various aspects and exercises of simplicity is the notion that this virtue entails being "transparent," called for as "graces which ought to color everything we do." Thus, he encourages the practice of "the best virtues, not those which are most highly esteemed; the most excellent, not the most visible; the truest, not the most conspicuous.''3 Concerning simplicity, which he names most often in the various lists of the "little virtues" that appear throughout his writings, de Sales suggests any number of ways in which this can be carried out in one's daily comportment. For example, in terms of fashion, simplicity shows itself in the propriety of one's clothing. Adding wit to his wisdom, he writes, "Old people are always ridiculous when . they try to make themselves pretty. Such folly can be put up with only in youth.''4 Or, in terms of language, simplicity calls forth words that are both frank and honest, while it challenges us to hold our tongue when called upon to speak about ourselves; as the saint explains, Without doubt, whoever speaks little of himself does so extremely well; for, whether it be that we speak in accusing ourselves or in excusing ourselves, in praising ourselves or in despising ourselves, it will always happen that our speech serves to entice us to vanity. If, therefore, some great charity draws us to speak of ourselves and our relatives, we must hold our tongue about it.5 Even more so, simplicity in speech is opposed to any sort of equivocation; in Francis's view nothing so out- Review for Religious rages truth as duplicity, "For those who attempt to shield truth by artifice actually kill and suffocate it.''6 Finally, in terms of relationships, where, according to Wendy Wright, Francis gives to simplicity its partic-ular nuance, to be simple means to act without cunning or guile.7 It enables us to avoid prosaic illusions, those illusions of grandeur which in reality are nothing more than mental temptations: There are souls that make great plans to do excel-lent services for Our Savior, by eminent actions and extraordinary sufferings--but actions and sufferings which there is no opportunity to carry out and per-haps never will be. Based on this, these souls think they have done some great thing in love; in this they are very often deceived, for while they embrace in desire what seems to them to be great future crosses, they anxiously avoid the burden of lesser ones that are present. Is it not an extreme temptation to be so val-iant in imagination, and so cowardly in execution?''8 Instead of being so deceived, devout persons seek simply to serve God, even if they do not experience contentment in doing so: It is necessary to consider that there is no vocation that does not have its trouble, its bitterness and its distaste; and, what is more, if this is so among those not fully resigned to the will of God, each would wish volun-tarily to change his condition to some other. From where comes this general inquietude of spirit if not from a certain displeasure that we have about what is contrary, and a malignity of spirit that makes us think that another is better than we are? But it is all the same: whoever is not fully resigned, who turns this way and that, he will never have rest . A person who no lon-ger has the restlessness of his own will is content with everything: provided that God be served, it does not matter in what manner God employs him: provided that he does his divine will, it is all the same to him.9 121 70.2 2011 Dailey ¯ Salesian Simplicity To use a modern term, what unites these various aspects and exercises of simplicity is the notion that this virtue entails being "transparent." As Wendy Wright describes it, in living a simple life [a]ll the ornament and artifice on the outside is peeled away; all the complicated criss-crosses of self-reflec-tion and multiple considerations on the inside are also gently relinquished and given second place . And that transparency then is a window through which God and the deepest center of the person can come together. Nothing remains between God and person.'° But the transparency of a virtuous life that is unadorned and unpretentious does not render simplic-ity a simple thing! On the contrary, this "little" virtue, when lived to its fullest, encompasses the whole of life in its adherence to the will of God in all things. In other words, it entails a perfect correspondence between who we are and how we act. That is the way of life sought by the Visitation sisters, for whom simplicity is consti-tutive of their particular charism in the church and for the world.~l 122 Simplicity as Sanctity in the Visitation Order For the Visitation sisters, the Salesian understanding of simplicity as a virtue extends beyond the practices of everyday life to encompass the totality of their exis-tence. Simplicity, in this sense, is an attitude of being more than an attribute of action. Cultivating this atti-tude is the direction that Francis de Sales sets for the spiritual life of Jarie de Chantal and for the religious order she would lead. From his first encounter with her in Dijon,12 Francis emphasized the need for Jane to develop a more simple life. As the amusing story is told, he took the opportunity Review for Religious at one of their first encounters to indicate blithely that her manner of dress should reflect her state in life as a widow: One day that Madame de Chantal had come to dine, she appeared a bit more dressed up and decked out than she ordinarily did. "Madame," said the bishop, "do you have plans to remarry? . Oh, no, Monsignor," she replied quickly. "Well then," replied the saint, "it should be necessary to take down the flag.''13 But more important would be Jane's interior focus; over the course of several years, his spiritual direction led her to simplify her entire life. That process of simplifi-cation- what Wendy Wright describes as St. Jane's own "call within a call"14--would also come to characterize the entire religious order that she established with him. Rooted in the twin Salesian virtues of humility and gentleness, the foundation of the Visitation order had only a simple aim, which Francis de Sales explains in a letter to the cardinal archbishop of Lyon, who objected to the sisters' practice of leaving the monastery to visit the sick. Francis writes that the purpose of this new group of nuns is to give to God daughters of prayer and souls so interior that they be found worthy of serving his infinite Majesty and of adoring him in spirit and in truth. Leaving the grand orders already established in the church to honor Our Lord by excellent exercises and brilliant virtues, I wish that my daughters would have no other intention than to glorify him by their abasement; that this little Institute of the Visitation be like a poor dove among innocent doves, whose care and concern is to meditate upon the law of the Lord without making themselves seen or understood by the world; that they dwell hidden in the cleft of the rock and in the secret of the recesses in order there to give to their Beloved, by their living and dying, '123 70.2 2011 Dailey ¯ Salesian Simplicity some proofs of the grief and the love of their hearts, expressed by their lowly and humble groaning.~s That "hiddenness" of their life discloses their sin-gularity of purpose. It also gives rise to a distinguishing feature of this new order, namely, the practice of admit-ting as sisters women who, through age or infirmity or widowhood, were too frail to undertake the penitential austerities of other contemplative orders. Instead, the Visitation sisters would practice an interior discipline, one cultivated through the progressive development of personal simplicity amid a joyful common life.16 The way by which the sisters would grow in simplic-ity is mapped out for them most clearly in the Spiritual Conferences--a compilation of informal question-and-answer sessions conducted in the courtyard or parlor of the monastery, in which the bishop clarified the distinctive way of life for the members of his new institute. Notwithstanding the limitations of the liter-arT form or the reliability of the published versions,17 these conferences do reveal the mindset of St. Francis de Sales, for whom simplicity is nothing less than the pursuit of perfection. That pursuit begins with the realization of what exactly this virtue is. The holy bishop tells the sisters, "Simplicity is nothing other than an act of pure and sim-ple charity that has only one goal, which is to acquire the love of God. Our spirit is simple when we have no other aim in all that we do or want."18 Then he indicates to them, by way of the biblical story of Martha and MarT, that simplicity and charity are inseparably linked, such Simplicity runs counter to any interior agitation. Review for Religious that the "act of simple charity allows us to look at and have no other goal in sight in all our actions.''~9 And this, he claims, is a distinctively Christian virtue. He then explains that the sisters' singularity of focus through simplicity2° will facilitate their pursuit of holiness by fleeing them from the torment of spiritual restlessness and inquietude. Born from the humility that recognizes the inevitable imperfection inherent to human nature, simplicity runs counter to any interior agitation, as the saint explains elsewhere: You know that God wishes, in general, that one serve him, by loving him above all things and our neighbor as ourselves . That said, it is necessary to do so in good faith, without finesse or subtlety, which would be in the manner of this world, where perfection does notreside, in a human way and according to this time, while waiting to do so in the divine and angelic world and according to eternity. Neither pressure nor agitation of purpose serve any good; desire is good, but let it be without agitation. It is this pressure from which I [wish to] shield you, as the mother imperfection of all imperfections.21 In more positive terms, simplicity is the corollary of that liberty of spirit that comes from love. Speaking again to the sisters, he claims that Simplicity banishes from the human spirit both the need and the anxiety that many develop, so they say, as they search for the ability to love God by the sheer number of exercises and other means. It seems to them that if they do everything that the Saints have done, they will most certainly be satisfied. What poor people! They are to be pitied! They torment themselves to find the art of loving God. They don't know that there is none except to love Him. They think that there is a certain ingenuity to acquire this love which is truly found only in simplicity.22 70.2 2011 Dailey ¯ Salesian Simplicity 1261 Ultimately, the sisters' simple love for God can and should integrate all the aspects of their life. In other conferences, their founder explains how related vir-tues can help them to practice this simplicity. Through humility they learn to embrace the mortifications and abjections of everyday life, for, in his words, "our misery is the throne of God's mercy.''23 Through wonder about their imperfections in contrast to the divine goodness exercised in their regard, they are invited to place their confidence entirely in God.24 Through the joy this con-templation brings, they are called to exercise holy indif-ference in all matters; on this point the saint concludes his final conference with this farewell: "I say, therefore, that it is necessary to ask for nothing and refuse noth-ing, but to be left in the arms of divine Providence, without bemusing ourselves about any desire, except to will what God wills of us . M1 our perfection consists in the practice of this point.''2s To summarize the teaching of the Spiritual Conferences, consider this image that Francis de Sales gives to the sisters: A child while she is young is in a state of such sim-plicity that she has no knowledge of anyone except her mother. She has only one love, which is for her mother, and in this love there is only one goal, which is her bosom. She wants nothing else. The Christian who enjoys perfect simplicity has only one love, only one goal, which is to rest on our heavenly Father's bosom and, once there, to be a loving child, rest-ing there and leaving every care of self to her good Father, without ever troubling [herself] about any-thing, except to dwell in this holy confidence.26 Imagined thus, the cultivation of perfect simplicity remains the particular charism of the Visitation sisters Review for Religious and distinguishes their monastic life from that of people living in the world. While the former "must place all their cares in the hands of God . . . leaving themselves totally in the arms of divine Providence," the latter must exercise another virtue. As the bishop notes, they must practice prudence in order to increase their means. They have a great concern about supporting their families; otherwise they would not fulfill their responsibilities. Even though they ought to depend more on Divine Providence than on their own strength, so they must not neglect thinking about their affairs. 27 Thus, the question remains: how do we retrieve sim-plicity from the four-hundred-year-old tradition of the Visitation in order to foster a life of virtue among those living in today's world? Retrieving Salesian Simplicity for Today's World In our contemporary culture, marked as it is by the notion that spirituality is separate from, or an addition to, the myriad cares and concerns of everyday life, the Salesian tradition of the devout life as a universal call to holiness, and the practice of virtue that attends it, holds great promise even for those who do not have the luxury of freedom from worldly pursuits. From this tradition, we can retrieve the simple life today through that humil-ity and wonder and joy by which we learn to "be real." To be real is, first of all, to accept the fact of our human condition. It is to "be who we are" in the hum-ble realization that we are not perfect. It recognizes that our progress in virtue is neither rapid nor permanent. To be who we are is simply to acknowledge our sinful nature. St. Francis de Sales gently notes, we are sometimes so busy being good angels that we neglect to be good men and women. Our imper- [127 70.2 2011 Dailey ¯ Salesian Simplicity 128 fections are going to accompany us to the grave. We can't go anywhere without having our feet on the ground, yet we don't just lie there, sprawled [in the dust]. On the other hand, we mustn't think we can fly, for we are like little chicks who don't have wings yet. We die little by little; so our imperfections must die with us, a little each day.28 In the second place, to be real is to accept the truth of our personal character. It is to "be what we are" in grateful wonder at having been created at all. It recog-nizes that our time and energy are wasted in dreaming of another life here below where the proverbial grass may be greener. To be what we are is simply to welcome the life we have been given. St. Francis de Sales humorously says, Let us be what we are and be that well, in order to bring honor to the Master Craftsman, whose handi-work we are. People laughed at the painter who, intending to paint a horse, came up with a perfect bull; the work was handsome in itself, but not much credit to the artist who had other plans and suc-ceeded in this one only by chance. Let us be what God wants us to be, provided we are His, and let us not be what we would like to be, contrary to His intention. Even if we were the most perfect crea-tures under heaven, what good would that do us if we were not as God's will would have us be?29 Finally, to be real is to accept the far-ranging vicis-situdes of this life as coming from the hand of God. It is to "be where we are" in the joyful awareness that whatever is happening in our lives (or not), this is where God is pleased to have us be. It recognizes that the pres-ent moment is the only time within our control. To be where we are is simply to embrace all that occurs each day. St. Francis de Sales wisely suggests, Let us be firmly resolved to serve God with our whole heart and life. Beyond that, let us have no care Review for Religious about tomorrow. Let us think only of living today well, and when tomorrow comes, it also will be today and we can think about it then. In all this we must have great trust and resignation to God's providence. We must make provision for enough manna for the day, and no more. Let us not doubt that God will provide more for us tomorrow, and the day after tomorrow, and all the days of our pilgrimage.3° In sum, the virtue of simplicity as it comes to us through Salesian spirituality promotes human integ-rity. It seeks a correspondence between what is interior and exterior, between our vision and our comportment. It leads to peace by focusing our pursuits clearly and squarely on the love of God. And it allows us to be real in a world that is fast becoming virtual, so that who and what and where we are in God's eyes is all we need be. Notes ~ Originally presented at the eleventh annual fall conference of the University of Notre Dame's Center for Ethics & Culture (18-20 November 2010), whose theme was "Younger Than Sin: Retrieving Simplicity through the Virtues of Humility, Wonder, and Joy." 2 Nicola Gori, "Le visitiandine in Vaticano," L'Osservatore Romano, 2 December 2009. 3 Introduction to the Devout Life, III:1. 4 Introduction to the Devout Life, III:25. s Oeuvres de Saint Francois de Sales, gdition complkte (Annecy: J. Nidrat, 1892-1964), XXV1:283. 6jean Pierre Camus, The Spirit of St. Francois de Sales, edited and newly translated and with an introduction by C.E Kelley (New York: Harper & Brothers, 1952), 124-125. 7 Wendy Wright, "Simplicity in the Salesian Sources," Salesian Living Heritage (Spring/Fall 1989): 8. "It is Francis's particular nuance. ¯. In a very sophisticated society with all types of people doing every kind of machination, cautious about the manner of approaching people and what should be said to whom and what effect one is making and what little white lies will make this effect and that effect, he says: 'No! We must be free of duplicity, free of guile, free of deceitfulness.'" 70.2 2011 Dailey ¯ Salesian Simplicity 8 Oeuvres V:329; see Oeuvres XXVI:366 - "Take care to manage these little encounters that God presents to you, put in them your virtue, and do not desire great works; for often one lets himself be knocked down by a gnat when he combats monsters by imagination." 9 Oeuvres XII:348. t0 Wright, "Simplicity in the Salesian Sources," p. 10. 1, Wright, "Simplicity in the Salesian Sources," p. I0: "Francis does make a distinction between religious and laity. He says that this kind of radical resting on the breast of God without care of self, without self-protection, is the particular charism of the Visitandines. ¯ . . Freedom from this demand [of worldly prudence] is the special luxury of the Visitation." 12 On 5 March 1604, Jane Frances Fr~myot, baroness de Chantal, attended the series of Lenten sermons hosted by her brother, the Archbishop of Dijon. The preacher was Francis de Sales. From their first encounter, and through his spiritual direction of her, a deep and lasting friendship was born. See Wendy Wright, "Spiritual Friendship and Spiritual Direction," Studia Mystica 12 (March 1989): 49-63. ~3 F. Vidal, Aux sources de la joie avec Saint Francois de Sales, 3rd edition (Paris: Nouvelle Librairie de France, 1964), p. 79: 14 Wright, "Simplicity in the Salesian Sources," p. 11: "In the early years of her relationship with Francis, Jane is a tremendously intuitive woman, with powers of discerning spirits within herself, a strong psychological sense. Part of her growth is in this simplification, moving away from examining every motive, looking at it, turning it over a million ways. She has becomes just simple, doing what needs to be done, looking to God in love." is Oeuvres 17:16-17, with reference to Canticle 2:14. 16 Nevertheless, the Visitation lifestyle would still seek simplic-ity through exterior comportment in terms of ~lress (by wearing a widow's habit), language (by promoting both cordiality and silence), and conduct (by the humble exercise of monastic ranks, which were to be changed each year). ~7 As a literary form, the "conferences" are actually recollections of the talks as written by nuns with an incredibly strong memory. As to which published texts are "true" or "false" versions, and what that means for the reliability of the saint's thought expressed there, see William Ruhl's introduction to his new English translation of the French text reconstructed by Roger Devos (available online at www. oblates.org/spirituality/spiritual_conferences). 18 Conference 14, "On the Subject of Simplicity" (Devos, p. 173). Review for Religious ,9 Conference 14, "On the Subject of Simplicity" (Devos, p. 173). 20 Don Luigi Scanu, "La semplicith secondo San Francesco di Sales," Rivista di ascetica e mistica 4/2 (1959): 144, describes it thus: "If the soul had eyes, simplicity could be compared to the lenses that render seeing more acute, (more) fixed on God." 2~ Oeuvres XII: 167. 22 Conference 14, "On the Subject of Simplicity" (Devos, p. 174). 23 Oeuvres VI:22. 24 Oeuvres Vl:20. 2s Oeuw'es VI:384. 26 Conference 14, "On the Subject of Simplicity" (Devos, p. 179). 27 Ibid., p. 180. 28 Francis de Sales, Jane de Chantal, Letters of Spiritual Direction, trans. P6ronne Marie Thibert VHM (New York: Paulist Press, 1988), p. 98. 29 Oeuvres Xli:53-54. 3o Letters of Spiritual Direction, pp. 98-99. Personal Reflection / Group Discussion At what times in your life have you felt the need to live more simply? What led you to move in that direction? What might have held you back? Are there other ".little virtues" that it would be good for us to work on in our community or for me as an individual to give more attention to? ,131 70.2 2011 BEATRICE M. EICHTEN Telling Our Story: Movements of Transformation Ware each born into a flowing moment of history, ¥ ¥ into a family, a culture, and a given set of circum-stances. All of these shape our story and our identity. We begin moving through life with a set of definitions and expectations given to us by our family, our soci-ety, and our church about who we are and who we are meant to become. At some point, however, we begin the journey of coming into our own. We begin to claim ourselves and engage in an ongoing process of trans-formation. I purpose to reflect on how we claim our story and enter into, understand, and use the inner gifts and sacred energy given to each of us by God. For those of us who chose to enter communal religious life, it is helpful to reflect on what called us to move out of a conventional life path and begin the journey of becom-ing and living as a vowed religious. We entered into a Beatrice M. Eichten OSF is a spiritual director and consultor for religious communities. Her address is 577 Huff Street, #1; Winona, Minnesota 55987. Review for Religious communal life of prayer and contemplation, of relation-ships that support and challenge, and of ministry that both fulfills and stretches us. Little did we know that immersion in our religious community with its unique charism would be a critical element of our ongoing dis-covery of the mystery and miracle of God alive in every aspect of our life. It is helpful to reflect on how this communal life has been important for our growth and development. Simply adopting a religious lifestyle is no guaran-tee of growth. Within religious communal life, we find God-- or God finds us-- through moments that deepen our identity and move us toward change and transformation. A moment of transformation can reverberate through all aspects of one's life, creating a foundation for living one's life fully as a person of integrity, as a member of one's religious community, and as a disciple. Each charism is imbued with language and practices that open one to transformation or conversion of heart. The Franciscan tradition places conversion at the heart of Franciscan identity as noted in the Franciscan Third Order Rule of Life: "With all . . . who wish to serve the Lord, the brothers and sisters of this order are to persevere in true faith and penance. They wish to live this evangelical conversion of life in a spirit of prayer, of poverty, and of humility." 1 Conversion is not a comfortable experience. Nor can it be programmed--"This year I will be converted to It is helpful to reflect on what called us to move out of a conventional life path. 133 70.2 2011 Eichten ¯ Telling Our Story 134 poverty." Typically, conversion comes unbidden, in unex-pected ways that surprise and confound. Ann Ulanov, a Jungian psychologist, says that "being truthful with our-selves can be messy business. [we think] the illusions we have created . . . will be more readily received than our true self.''2 We all have protective armor--which can look like virtue or competence or generosity--designed to hide our wounds and messiness and to keep us safe and protected. The human reality is that the wounds and messiness are often sacred places where our vulnerability and need create a crossing place for the Spirit.3 God will, however, find chinks in our armor and will slip through to unsettle us and to invite us to be changed into true disciples by God's abundant love. In any way of life, one can float on the surface, be carried along by others, and lead a "good" life to all appearances. But floating along does not give one passion and energy. An example. Our leadership team asked the sisters living at the motherhouse to spend time reviewing and reflecting on community--a kind of Community 101 refresher course--as part of a pro-cess of redesigning community living in our newly reno-vated physical space. We asked the sisters to focus on the choice they had made to say "Yes" to community--a Yes not limited by conditions. As we talked about it in small groups, a dear 84-year-old sister said quietly "I don't think I ever made that choice." She had lived her life with a gentle goodness, doing what she was told to do; but increasingly she suffered from low-grade depression and self-doubt. It is all too easy to find a comfortable niche and set-tle for comfort and security. However, settling in leads one, like standing water, to become stagnant and brack-ish. There is little one is able or willing to contribute to Review for Religious the great flow and energy of community life when one fears it will unsettle comfortable patterns of living and ministering. Any one of us could likely point to times when we have avoided,deciding or have opted for safety and comfort rather than for risk. It's not that we aren't involved in community life or engaged in a valued ministry, but rather that we are settling for comfort and for being "good enough" and begin living without zest or passion for life and minis-try. We can easily slip into being unwilling to risk and engage in change that might unsettle. Ron Rohlheiser says that the problem for religious today is not that we are not good people, doing good things. We are. The problem, he says, is that we are not great people. We have settled for giving 909/o of ourselves and have let go of the extra 10% that would give witness to the pas-sion and energy of God alive in and through us.4 When we entered, the assumption was that we wanted to give ourselves 100%. What are we holding back? How can we live more fully every moment of our life? Critical experiences and realizations lead us into moments of transformation and deepening maturity as committed religious women and men. How are those transformative moments still shaping our life responses today? How are we engaging them to create new responses for an unknown future? Claiming our Individual Stories We each have a powerful stoW of how God is alive and active in our lives. What is the stoW of your life and your transformative moments? What are the parts of your stoW that get said, and what remains unsaid? Christina Baldwin says "StoW is both the great revealer and concealer.''5 She goes on to say that "the tension 70.2 2011 Eicbten ¯ Telling Our Story between what is said and what is not said is . . . the dilemma of the human family. It takes courage to tell our stories. We need to believe that our stories will be received and held in respect.''6 Somehow, we have gotten the message that we should be perfect. But we are all too aware of our imperfections. We carry within ourselves negative mes-sages about our worth and our adequacy. We are created as human, finite, vulnerable and fallible people--that is the mystery of Incarnation. What are we to do with our imperfection? Dietrich Bonhoeffer--using the language of sin and sinner (not our most favorite images)--says that the gospel., confronts us with the truth and says that we are great, desperate sinners, but invites us, as the sin-ners we are, to come to God who loves us. God wants us as we are. God does not want anything from us--a sacrifice, a work---but simply wants us as we are. We can hide nothing from God. The masks we wear before others will do us no good before God. God wants to see us as we are, wants to be gracious to us. We do not have to go on lying to ourselves and our brothers and sisters as if we were without sin.7 Bonhoeffer goes on to say that sin isolates us. It "withdraws us from the community. The more isolated a person is, the more destructive will be the power of sin over them. The sinner surrenders, gives up all their evil, gives their heart to God and finds the forgiveness of sin in the fellowship of Jesus Christ and his sister and brother." Sin is a strong word and we avoid using sin language whenever possible. But we know the impact of sin in community when we see isolation, withdrawal from others, or picking and choosing what part of com-munity life we are willing to live.8 Review for Religious Angeles Arrien, in her workshops and various publi-cations, says that a group can only go as far as its weak-est link. And the weakest link, she says, is the person who consciously chooses not to participate. She chal-lenges us to choose to be consciously present in com-munity, not as a prisoner (I have to be here against my will), not as a tourist (I'll sample what's happening and drop in and out as I choose), and not as a sophisticate (I know it all already). Rather, she challengs us to be present as explorers with a spirit of equanimity (a serene presence that enables us to see without judgment), with a willingness to engage in fair self talk (what I say to myself), and with fair witness (saying what I see without judgment or blame).9 Not an easy challenge! Community challenges us to be open to the Spirit alive in and among us, leading us into the adventure and risk of discovering more about ourselves and about others. It challenges us to authentic presence to one another. When we listen to each other's authentic story, Christina Baldwin says, "something sparks between us that makes us smile or cry with recognition--not out of sentimentality, but out of commonality, waking our remembrance that we are each other.'''° While we live in the midst of our stories, we do not yet know the outcome of those stories. We need to keep telling our stories, bringing to consciousness what is happening so we can understand better what our stories mean. Our stories are made up of words and of silent, quiet presence. Contemplative moments alone and as a community help us to listen at a deeper level, help to give shape to the meaning of our stories. Contemplation helps us to know that there is always movement at the deepest level of our lives. We are guided along the course of our lives, whether we are 137 70.2 2011 Eicbten * Telling, Our Story 138 experiencing moments of rest or moments of radical change. Contemplation helps us to trust the source of life and to risk moving around the next bend in our lives toward the unknown. As we live together in community we are invited to share our personal stories and to listen with rever-ence to the stories of our sisters and brothers. This is a sacred charge--to give the gift of oneself and to receive the gift of the other, and, in both, to discover how God is alive and present. Community Stories Our stories are not simply individual stories, Baldwin says: "Individually, we first put our lives into language, and then we act upon what we have said and how we have defined ourselves. Our stories about ourselves become the basis for our identity and the way we hold each other accountable for our individual actions.''~ Our stories are always more than stories about indi-viduals. Our individual stories lead us into relationship. We come together as a community at a given time and place for a reason. Think of the stories communities tell about their foundation as a congregation--of the sig-nificant events that have shaped their collective realities. These stories are the lens through which a community sees reality. Again, Baldwin says that "Collectively, the community., first creates a mythic self-image and his-tory and then acts to fulfill this declaration of place and promise in the world . When our story and our behav-ior are consistent, we relax; when story and behavior are inconsistent, we get tense.''12 If there is a disconnect between our story and our behavior, it generates discomfort and anxiety. "If we cannot make story and action fit," says Baldwin, "we Review for Religious either have to make a new story or change the action.''13 Research shows that when the facts do not match the story, we tend to discard the facts and cling to the story. We opt for denial and blindness rather than face the truth of the facts. Many congregations have stories about themselves as a pioneering group, earthy and engaged in the lives of ordi-nary people. Such stories are cor-roborated by the stories of how sis-ters went beyond - the school and convent to interact with families of our parish schools, or how they cared for homeless men hop-ping the trains during the Depression, or how they estab-lished institutions to provide education and health care. Our ministries and lifestyle, however, have changed from those early pioneering days. We need to examine how our behaviors match our founding story as we live and minister in new ways. If our community story, the lens through which we see reality, is inconsistent with our actions, are we able to talk about it? Or have we agreed that there are certain things we can talk about and certain things we do not talk about, or only talk about in a certain way? Are there only certain people who are acceptable and others who are dismissed? Baldwin calls this a "social trance," the creation of an idealized group story--and perhaps an idealized group membership. "[Our] agreements," says Baldwin, "create a social story," which stresses "how we belong and who belongs. If there is a disconnect between our story and our behavior, it generates discomfort and anxiety. 139 70.2 2011 Eicbten ¯ Telling Our Story 140 Because the desire to fit in is a universal human trait, someone who breaks the trance of social story does so at great risk and, sometimes, great reward.''~4 Gerry Adams, the leader of the Irish Peace Process, insists that "the hardest dialog is not with the perceived enemy; it is with your own group.''~s Going beyond the accepted limits of our like-mindedness to ask the uncomfortable questions or to name the unpleasant reality with those to whom we have committed ourselves is scary. Standing up for the "other" puts us at risk of being criticized for being "disloyal" and of being symbolically or actually cast out and lumped with the other as an "outsider." The stories that we need to tell are not stories, from the past but, rather, today's stories, stories that help us know who we are. We are ourselves as individuals and we are each other. Talking about who we are today opens us to the promise of our future. Stories about large novitiate classes and of early years in institutional ministry are stories that have shaped and bonded those who experienced them. However, there are many in our congregations whose experiences are quite differ-ent (small entrance classes, individual ministries). Yet the old stories are often the ones thai get told and retold. Many did not have the experience of growing up when the community members lived and worked together in an institutional ministry. How do their sto-ries get told, and how well do we listen to them? What is the impact of their stories on our current communal and ministerial reality? Is the storytelling we do some-thing that enables us to move into discussion? Is it something that gives energy and hope for the present and the future? If we are to build a future together, we need to be together, knowing and embracing the truth of who we Review for Rdigiot~ are. We have an abundance of gifts and talents, and we need to trust that "there is enough and that we are enough.''~6 If we trust our sufficiency--what is inside each of us--we can act on it. While it would be good to have additional members, delaying decisions until more members appear is one more way of saying we are defi-cient or inadequate. It is not about having more bodies; having the heart and the willingness to let go and risk is what will make a difference. Tasks of Dialogical Communion The first task is to claim the gift of incarnation. Colleen Mallon 0P speaks of a new way of being disci-ples that might enliven our hope and deepen our aware-ness of God's loving grasp of our lives. She starts with the God-human relationship, which gifts us with God's love and goodness, which "points and directs us towards the places where mercy, peace, justice and reconciliation ache to be reaiized.''~7 The Incarnation acknowledges "the tension between transcendence and immanence; [Incarnation] is, in fact, to claim that tension is integral to our graced existence in this world, in these bodies, at this time in history," she says. "Our hope does not lie in some perfect world . . . but in our unflinching reli-ance on the gift of the Spirit as we humbly and confi-dently put our freedom at the service of the Love that has called us into existence." We are called into discipleship by our God for more than ourselves. Our charism is not about personal fulfill-ment, but about extending the loving, healing presence of God into our world. We are women and men called into discipleship--a discipleship that is sorely needed in our world. Mallon says that seeing our "discipleship as gift and task in a global world demands., a new asceti- 141 70.2 2011 Eicbten ¯ Telling Our Story 142 cism that curbs our penchant to overindulge in com-munities of like mindedness, that calls us to be different from narrowly framed groups around us," communities that protect us and keep us safe. The second task, Mallon says, is the hard task of dialogical communion, an asceticism that challenges us to "attend to how the Spirit continues to communicate God's life in and through our historical unity, a unity that is more than mere uniformity." Hunkering down into an enclave of uniformity and caution, into preserving our-selves in a terribly divided global world is a movement from discipleship toward stagnation and death. To build authentic relationships, we need to talk to each other. We need to go beyond our judgments and preconceived notions of the other, we need to speak and listen together, and in so doing find the source of unity deep within us. God has made us with diverse charac-teristics. If we are to listen and talk with each other, we need to start by accepting that people are different. Our religious communities are made up of women and men of varying ages and of differing cultures and mindsets. God has called u~ to come together in community to witness to a unity that is possible. In the diversity of our religious community, we have the opportunity to give witness of an "actual, historical community struggling to hold and engage the truths emerging from diverse God experiences." It is not an easy task to stay in communion. We have personal divi-sions, resentments, and grudges from past hurts. We hold different views of church and politics. And we get tired of the struggle and slip into weariness or apathy and find ourselves saying "I've done my share. Let someone else do it"--whatever "it" is: leadership, rec-onciliation, reaching out to the poor. We are invited to Review for Religious widen our tents to welcome the other, to allow them to be present as they are, and to engage with them with respect. This cannot happen without the acceptance of deep diversity and a deep curiosity about the other and about one's own response to the other. The third task is for each of us to cultivate skills and disciplines for dialog. The foundation for this task is the realization that God has created each one of us as beloved contributors to the building up of God's community on earth: everyone has a bit of wisdom to contribute. There are some basic human skills and dis-ciplines needed to honor diversity and to make space for the other.~8 ¯ Choose to be present with curiosity and open-ness to learning. ¯ Be aware of when you absent yourself. ¯ Track what is happening to you when you get defensive or resistant, when you move into blame, judgment, or negativity. ¯ Take responsibility for finding value in yourself and the other. ¯ Take seriously your ability to respond from your authentic self. ¯ Speak directly and speak for yourself use "I" language and avoid third-person statements ("They say." "The sisters want.") or behind-the-scenes networking and gossip. ¯ Be curious about the other, especially those with whom you may not agree or even understand. ¯ Respect the confidentiality of others. What gets said in the group stays in the group. The challenge of dialogical communion lies before us. We are invited to share our stories and to listen with love and respect to the stories of our sisters and broth- 1143 70.2 2011 Eicbten ¯ Telling Our Story 144] ers. To do that, we need to be aware of what is at the heart of our life and work. We need to challenge our-selves to risk sharing at that level with our sisters and brothers. In order to do that, we need to reflect on what we need to let go of to make space for the others. And we need to reflect on what we need from each other and what we can give to each other. Dialogical communion is a discipline that invites us to listen and share with one another, to "suspend our judgments so as to make space for each other and, in the very act of 'making space' encounter the God who does more in us and with us than we can ask or imagine.''19 St. Clare said it well when she admonished her sisters to "always be lovers of God and your souls and the souls of your sisters, and always be eager to observe what you have promised the Lord.''2° Colleen Mallon ends her article with the following challenge, and I can say it no better: "Hope lies in our courageous and sober confidence in the Spirit's power to bring all that is God's to fullness. In the spaces where fragile human hearts meet the Love and Truth that alone overcomes all alienation, there is the hope for a different kind of history, a different kind of humanity. The gift inspires the task. Shall we take up the task?''~1 Notes ~ Rule of the Third Order Regular of St. Francis, Chapter 1:2. 2 Margie King Saphier, Reflection on "Prayer as Primary Speech" quoting Ann Ulanov and Barry Ulanov (May 2008) at First Parish in Concord Unitarian Universalist Church, C. oncord, Massachusetts. Full text available at http://www.firstparish.org/cms/sermons/774- prayer-as-primary-speech. 3 Rev. Ann B. Ulanov, "Uncertain Boundaries, Dangerous Crossings," Plenary Address at 29th Annual Convention of the Review for Religious American Association of Pastoral Counselors, May, 1992, Charlotte, North Carolina. The full article can be found in Spiritual Aspects of Clinical Work (Daimon 2004) Chapter 9. 4 Ronald Rolheiser OMI, Presentation at National Religious Vocation Conference (September 2006). 5 Christina Baldwin, Storycatcher: Making Sense of Our Lives through the Power and Practice of Story, (Novato, California: New World Library, 2005), p. 17. 6 Ibid., p. 18. 7 Dietrich Bonhoeffer, adapted from Life Together (Harper & Row, 1954), pp. 110-111. s Ibid. 9 Angeles Arrien, from notes taken at a Thresholds of Collective Wisdom workshop, Sausalito, California. ,0 Baldwin, p. 24. ,i Baldwin, p. 78. 12 Ibid. 13 Ibid. ,4 Ibid., p. 83. 15 Colleen Mary Mallon OP, "Reclaiming Hope, Recovering Dialog," Review for Religious 66, no. 1 (January-March 2007): 51. 16 Lynne Twist, The Soul of Money, Reclaiming the Wealth of Our Inner Resources. (New York: W.W. Norton & Company, 2003), p. 74. 17 Mallon, pp. 40-57. Realizing many would not have read her article, and finding her thoughts very helpful, I rearranged and high-lighted portions of her article for this presentation. There are direct quotes intermixed with my comments. is Angeles Arrien, adapted from notes on Protocols for Collective Work taken at a Thresholds of Collective Wisdom workshop, Sausalito, California. ,9 Mallon, p. 54. 20 Regis Armstrong OFMCap Clare of Assisi: The Lady. (New York: New City Press, 2006), p. 67. 2, Mallon, p. 54. 70.2 2011 ignatian insight EDWARD McCORMACK Approaching the Principle and Foundation from St. Ignatius's Mystical Worldview The Principle and Foundation is one of the most important and perplexing parts of Ignatius of Loyola's Spiritual Exercises. The Official Directory of 1599 acknowledged its importance, stating it is "the groundwork of the whole moral and spiritual edifice.'" Located at the beginning of the First Week of the Exercises, the Foundation summarizes impor-tant themes found throughout the Exercises. It highlights God's creative activity, the end for which human beings are created, and the importance of indifference. Nevertheless, it poses problems for a guide because no indi-cation is given in the Exercises as to how the 146 Edward McCormack is an assistant professor of Christian spirituality and chair of the Christian Spirituality Department at Washington Theological Union. He may be addressed at 6896 Laurel Street; Washington, DC 20012. Review for Religious retreatant should use the Foundation. It is not called a meditation, a contemplation, or a consideration. Nor does Ignatius give any instructions to the guide as to how it should be used. So what is it and how is it to be used? The practice of the Exercises changed a good deal between Ignatius's death in 1556 and the publication of the Official Directory of 1599. According to Ignacio Iparraguire, the Exercises went through a real decline during this time)Jesuits began to debate how to use the Foundation when directing the Exercises. Iparraguire identified two trends emerging in the use of the Foundation by the 1570s. One trend, represented by Juan Polanco, Ignatius's secretary, focused on the rela-tionship between Christ and the retreatant which elic-ited experiences of gratitude, great desires, and active indifference. This approach went back to Ignatius's prac-tice of talking with the retreatant about the faith vision summarized in the Foundation in order to evoke a set of preparatory experiences. The other trend, represented by Juan Miron, treated the Foundation as a theory and idea.3 According to Iparraguire, Juan Miron's approach won out by making its way into the Official Directory of 1599.4 As a result, the approach to the Foundation taken by Ignatius and Polanc0 was neglected for almost four hundred years in favor of a heavily rational and theoretical approach. Certainly Ignatius's terse and scholastic writing style is par@ the reason people approached the Foundation in this way. It reads as follows: The human person is created to praise, rever-ence and serve God our Lord, and by so doing save his or her soul; and it is for the human per-son that the other things on the face of the earth 147 70.2 2011 McCormack ¯ Approaching the Principle and Foundation are created, as helps to the pursuit of this end. It follows from this that the person has to use these things in so far as they help towards this end, and to be free of them in so far as they stand in the way of it. To attain this, we need to make ourselves indiffer-ent towards all created things, provided the matter is subject to our free choice and there is no prohibition. Thus for our part we should not want health more than sickness, wealth more than poverty, fame more than disgrace, a long life more than a short one--and so with everything else; desiring and choosing only what conduces more to the end for which we are created,s Beginning in the seventeenth century the Exercises were treated as an ascetical handbook or school of per-fection. This approach continued through much of the twentieth century. In this context, great stress was placed on the human activity of indifference. After the resto-ration of the Society of Jesus in 1814, the Foundation was treated as a set of philosophical truth claims or as a statement of God's plan. An illustration of this approach comes from EX. McMenamy SJ, who served as tertian director in Cleveland from 1929 to 1949: First Principle and Foundation. A principle is a begin-ning for the mind, and a foundation is a beginning for the will. With this first principle we begin all our reasoning about human life. The truth about human life can be deduced from it; error cannot, but must have another beginning. Upon the same principle the will builds its moral life as upon a foundation. What is good fits upon it; what is bad does not, but must have another foundation. By means of this first principle the mind and will get a start in the process of discov-ering the secret of life--what is true in life, what is good in life. And at the very start they must find God.6 Notice how often the words "mind," "reasoning," and "truth" appear in McMenamy's reading of the Review for Religious Foundation. While offering clear and confident claims, this approach will not evoke an experience of God's creative love; nor will it generate the powerful desires that move people to serve Christ. This "rationalistic" approach represented by McMenamy's has lost touch with Igntatius's mystical experiences at Manresa that lie behind the words of the Foundation and give them their power. Two important twentieth-century commentators on the Exercises have suggested different ways to recover Ignatius's use of the Foundation. Gilles Cusson con-sidered the Principle and Foundation as a process the retreatant undergoes during the preparation period. He suggests "the Foundation will be, first of all, the occasion of initiating the exercitant into an inspiring pe.rspective, a vision of the whole--one which includes the chief ele-ments of Christian faith, though not in detail.''7 Cusson thinks the faith vision presented by the Foundation goes back to what Ignatius learned at Manresa, especially at the Cardoner River.~ Joseph Tetlow is critical of this approach. For him, the Foundation is not an "occasion" but an experience. Moreover, Tetlow thinks "vision" is not the appropriate metaphor for understanding the process of the Foundation. Instead, he suggests "hear-ing" as the appropriate metaphor because hearing inter-nalizes rather than objectifies an experience.9 According to Tetlow, the Principle and Foundation summarizes a set of religious experiences one undergoes during the preparatory period, the most important of which is the experience of God creating us from moment to moment.10 Although Cusson and Tetlow disagree about the role of the Foundation in the Exercises, they do agree in a number of important ways. Both authors think the 149 70.2 2011 McCormack ¯ Approaching the Principle and Foundation Foundation harkens back to Ignatius's mystical experi-ences at Manresa and the Cardoner River.~l Although Cusson emphasizes the faith vision of the Foundation, he believes it was meant to evoke a religious experi-ence characterized by the desire to make the Exercises and a disposition of generosity toward God.12 Likewise, Tetlow's emphasis on religious experience does not exclude the recognition that the Foundation is a "mini-directory that gives the substance and the procedure for spiritual conversation during the years, months, or at least days leading up to the full Exercises.''13 It is my contention that both dimensions of the Foundation described by Cusson and Tetlow must be emphasized by directors of the Exercises today. Recent research indicates that emerging adult Christians lack a robust understanding of the Christian worldview pre-sumed by the Exercises, and have had limited experi-ences of God the Creator's love.~4 Building on the insights of Cusson and Tetlow, I will set the Foundation within the context of Ignatius's mystical experience at Manresa and the resulting worldview in order to bet-ter understand the role the Foundation plays in the Exercises, particularly with regard to the prepara-tory period. Such an approach will bring to life the faith vision and religious experience that lay behind the concise and academic language of the Principle and Foundation.~s I will then describe the faith vision embedded in the Foundation and the religious experi-ences it summarizes, both of which will provide direc-tion as to the nature of the preparatory period. Ignatius's Spiritual Awakening The Christian faith vision and religious experience summarized by the Foundation originated from the spiri- Review for Religious tual awakening and personal transformation that Ignatius of Loyola underwent between May 1521 and February 1523. These events took place at the Loyola family home and the little town of Manresa in northern Spain. Ignatius was born in 1491 into a proud, power-ful, and important family from the Basque region of Northern Spain. In 1509 at the age of 15, he began to work in the castle of Juan Velfisquez de Cuellar, the high treasurer of Castile where he received training as a courtier. In 1518, he became a member of the house-hold of the Duke of Najera where he spent three years as a gentleman of the court. Many years later Ignatius summarized his life in the courts of Spain with these words: "up to the age of twenty-six he was a man given to the vanities of the world; and what he enjoyed most was warlike sport, with a great and foolish desire to win fame."16 Ignatius's spiritual awakening began in May 1521 after sustaining a life-threatening leg injury defend-ing a castle against the French in Pamplona. He spent the next nine months recuperating at the Loyola fam-ily home. After recovering from a number of grueling surgeries, Ignatius spent his days from August 1521 through February 1522, dreaming of returning to his old life in the courts, reading the lives of the saints and a life of Christ. He soon found himself wrestling with two contradictory visions of his future life. At times he imagined himself returning to his old life as a courtier, while at other times he considered becoming a poor pil-grim devoted to Christ. By February 1522, he decided to give up his career as a courtier, embark on a pil-grimage to Jerusalem, and imitate the saints by doing penance for his past life. On the way to Jerusalem via Barcelona he stopped by the little town of Manresa, 151 70.2 2011 McCormack ¯ Approaching the Principle and Foundation where he ended up spending eleven months from May 1522 through February 1523. It was at Manresa that the Lord transformed Ignatius from an imitator of the saints to a pilgrim devoted to the mission of the Lord. Ignatius's Spiritual Transformation During his stay at Manresa, the Lord transformed Ignatius through a series of mystical experiences into a new person with a new mind and a new vision of reality. These mystical experiences began one day while Ignatius was saying the office of our Lady on the steps of a local monastery in Manresa. Suddenly he found himself drawn into the mystery of the Trinity at work in the world. "His understanding began to be elevated so that he saw the most Holy Trinity in the form of three musical keys." "As a result, the effect has remained with him throughout his life of experiencing great devotion while praying to the Most Holy Trinity.''~7 Through this experience and others to follow, he claimed, "I beheld, sensed within myself, and penetrated in spirit all the mysteries of the Christian faith.''~s What mysteries? Ignatius describes being given the gift of experiencing the Triune mystery creating all things. Once, the manner in which God created the world was presented to his understanding with great spiritual joy. He seemed to see something white, from which rays were coming, and God made light from this.19 This mystical experience brought to full bloom a sensitivity to God's generosity that first emerged at Loyola when Ignatius would "gaze at the stars and sky [and] find himself moved by a great impulse to serve the Lord.''2° This experience taught Ignatius that all cre-ation comes streaming toward us from the Triune God. Ignatius also learned that the Trinity does not dwell Review for Religious apart from creation but dwells in all creatures, giving them existence and all the gifts their nature requires. No longer was God's creation of the universe an event in the past. Ignatius now understood that God's ever-flowing love cre-ates all things from moment to moment. For the rest of his life, he found himself moved to praise and reverence God as the source of all good found in creation. Ignatius's sensitivity to the gift character of all reality is reflected in an event described by his companion Jerome Nadal: [When Ignatius was] lifted up by anything what-soever, as happened, for example, one day when I was with him in the garden, and look-ing at the leaf of an orange tree, he went into a lofty, elevated discourse about the Trinity.2~ Ignatius understood that God's ever-flowing love creates all things from moment to moment. Throughout the rest of his life, Ignatius found him-self moved by creation to reverence God, as is evidenced by this episode recounted by Diego Lainez when he lived at the Jesuit house in Rome: At night he would go up on the roof of the house, with the sky there above him. He would sit there quietly, absolutely quietly. He would take his hat off and look up for a long time at the sky. Then he would fall on his knees bowing profoundly to God. Then he would sit on a little bench because the weakness of his body did not allow him to take any other position. He would stay there bareheaded and without moving. And the tears would begin to flow down his cheeks like a stream, but so qui- 70.2 2011 McCormack ¯ Approaching the Prindple and Foundation lY4] etly and so gently that you heard not a sob nor a sigh nor the least possible movement of his body.22 Ignatius was also given to penetrate in spirit the mysteries of Christ's presence in the Eucharist and the Incarnation. One day in this town while he was hearing Mass in the church of the monastery mentioned above, at the elevation of the Body of the Lord, he saw with interior eyes something like white rays coming from above . . . what he saw clearly with his understanding was how Jesus Christ our Lord was there, in that Most Holy Sacrament.23 "Often and for a long time, while at prayer, he saw with interior eyes the humanity of Christ.''24 These two experiences transformed Ignatius's under-standing of the Incarnation from an event in the distant past into the present activity of the risen Jesus in our world and in our lives. Ignatius realized that the Jesus who announced and enacted a kingdom movement in Galilee by gathering disciples, exorcising demons, and healing the sick was actively laboring in our world today to free the world from sin and bring about God's king-dom. 2s It was the crucified and risen Lord who rescued Ignatius from the "vanities of the world" and the fool-ish desire to gain fame. It was this same Lord Jesus who transformed him into a man with a new mind and new eyes. Ignatius felt called by the "divine Majesty" to be his companion and to cooperate with his worldwide mission. After these experiences, Ignatius's one desire was to live as an active companion of Jesus and do his will in every situation. This one desire was fulfilled years later as he and his companions Diego Lainez and Pierre Favre made their Way to Rome to offer their services to the pope. Ignatius had spent the previous year pre- Review for Religious paring to say his first Mass and asking Mary to place him next to her Son. During this time he experienced spiritual visions and supernatural experiences like those at Manresa. Stopping to pray at a chapel in the village of La Storta outside of Rome, he "experienced such a change in his soul and saw so clearly that God the Father placed him with Christ his son that he would not dare to doubt it.''26 Ignatius told Diego Lainez it seemed he could "see Christ with his cross on his shoulder and together with him the Father, who was telling him, 'I want you to serve us.'''27 What happened to Ignatius because of these mysti-cal illuminations? He tells us they "left his understand-ing so very enlightened that he felt as if he were a new man with another mind." "The enlightenment was so great that all things seemed to him altogether new.''28 It seemed that the Triune God invaded Ignatius's con-sciousness and restructured it so that from then on he perceived himself and the world from God's point of view. This was the source of his energy and life vision, and the real power behind his spirituality. A Trinitarian Worldview These mystical experiences led Ignatius to develop a trinitarian worldview that is the basis for the Spiritual Exercises.29 Let mesummarize the main features of his worldview. First, Ignatius viewed all creation com-ing from the Triune God and moving toward commu-nion with the Trinity. There is a dynamic movement at work in his worldview that begins with the coming of all people and all creatures in the entire universe from the Triune God, who is the one source of all good. As Creator, God is not just the source of all things but dwells in all creatures and continually creates them from 70.2 2011 McCormack ¯ Approaching the Principle and Foundation The vocation of all humanity is to cooperate with Christ's mission to heal and renew the world. moment to moment. Secondly, Ignatius believed that God's beautiful world is under attack by personal and social forces that seek to deface and destroy this world, especially humanity. The term Ignatius used for these forces was "the enemy of our human nature," which represents all the anti-creation and anti-human forces in our world. At the cen-ter of Ignatius's world-view is the crucified and risen Christ who labors in our world and in our lives through the Holy Spirit to rescue all humanity and cre-ation from the enemy, while bringing about God's new creation. In this context, the vocation of all humanity is to cooper-ate with Christ's mission to heal and renew the world. We are to make ourselves perfect instruments of God's grace and co-laborers in the sublime work of lead-ing God's creatures back to him as their supreme end. Unfortunately, human beings live out their vocation in the midst of the battle between Christ and the enemy of human nature. Mthough we are called by Christ to be a new creation and share in his mission, we are still infected by the sin of the world, which means our lives are in constant need of reform. The Faith Vision of the Foundation In the light of our study of Ignadus's mystical world-view, we are now in a position to draw out the implicit faith vision contained in the Foundation. The faith vision of the Foun&tion focuses on God the Creator, Review for Religious human beings, and the saving mission of Christ echoing key features of Ignatius's worldview. The activity of God the Creator plays an impor-tant role in the faith vision of the Foundation. This dimension of the Foundation deserves more atten-tion since commentators tend to focus on the vision of humanity presented by the Foundation with no men-tion of God's creation as a setting within which human beings know and serve Christ. The original Spanish text makes reference to God's creative activity five dif-ferent times.3° A careful reading of the Foundation in the light of Ignatius's worldview shows that every men-tion of humanity contains an implicit reference to the activity of God the Creator. For instance, the claim that "human beings are created to praise, reverence, and serve God" assumes God is creating humanity, the cosmos and all "other things on the face of the earth." It is God the Creator who fashions human beings with a purpose in mind. What motivates human beings to praise, reverence, and serve God is the abundantly gen-erous activity of God the Creator which moves human beings to gratitude and love of God. Finally, human beings are able to pursue the end for which they are created because the Creator God has given humanity all "other things on the face of the earth" as gifts with which to steward the garden.31 The Foundation presents humanity's role in creation in terms of three relationships. Our most fundamental relationship is to God the Creator, who is the source of all the good we have received throughout our lives. Praise, reverence, and service are the defining charac-teristics of our relationship to God the Creator. God deserves praise because of God's generosity, reverence because of God's holiness, and service because we are 70.2 2011 McCormack ¯ Approaching the Prindple and Foundation "To save ourselves" is Ignatian shorthand for our cooperation with the mission of the risen Lord, called to reflect God's generosity to us in our care of others. The Foundation also acknowledges our com-plicated relationship with other human beings and the rest of creation when it challenges us to be indifferent in the face of a choice between goods. Finally, human beings find meaning in life by pursing the end for which they were created. Implied here and in Ignatius's refer-ence to "Our Creator and Lord" is our relationship with Christ. He is our Creator and Lord; he is the source of our salvation whose mission is the "end for which we are created.''32 Just as God the Creator is missing from most dis-cussions of the Foundation, Christ's role in the faith vision of the Foundation has also been neglected. The reason for this is that while God and humanity are explicitly mentioned in the Foundation, Christ is not. Nevertheless, phrases such as "saving his soul," "the end for which we are cre-ated," "indifference," and "the magis" only make sense within the saving work of Jesus Christ. "The end for which we were created" is nothing less than the mission of the risen Christ. "To save ourselves" is Ignatian shorthand for our cooperation with the mission, of the risen Lord, not some Pelagian approach to Christianity. The practice of praising and reverencing God for all we have received motivates us to cooperate with Christ in service to the Father.33 "To make ourselves indifferent" is the Spirit-empowered free-dom to find and do the will of Christ, which anticipates Review for Religious the Election. The ability to "desire and choose what is more conducive to our end" is only possible because we know Christ and the power of the Holy Spirit. Religious Experience and the Foundation As we mentioned above, Joseph Tetlow argued that the Foundation summarizes a set of religious experi-ences one undergoes during the preparatory period. Our study of the faith vision contained in the Foundation suggests that the Foundation summarizes two different types of religious experience. The first type is an experience of God the Creator's personal love for us. The vision of God's creative activ-ity contained in the Foundation invites us to experience God's generous love in the beauty of all creation and in all the good we have been given throughout our lives. The common practice of praying over one's life story in a spirit of gratitude fosters this experience in the fol-lowing way. As we remember the gifts we have been given, we discover how much God has been involved in our lives and has loved us, which in turn generates a profound sense of gratitude and love for God. We remember people who cared for us and some of the wonderful events in our lives. We also recall being car-ried through difficult times and pulled out of chaotic situations into places of stability and peace. We may remember dark times when we discovered meaning in events that seemed meaningless. Prayer experiences like this can transform the many people and events in our lives from something we took for granted into events of gift and mystery, thereby changing how we understand our lives. The discovery of the gift character of one's life signals the emergence of a new level of consciousness in which we begin to experience all good things com- 70.2 2011 McCormack ¯ Approaching the Principle and Foundation ing from the Triune God. We begin to recognize that the many gifts we have received were vehicles through which God has loved us throughout our lives. A mount-ing sense of gratitude and praise transforms experiences remembered into an experience of the boundless gener-osity and love of God the Creator in the here and now. The Holy Spirit, who enabled us to discover God's love in our past, fills us with gratitude and now impels us to praise, reverence, and serve God in the present. The second type of religious experience comes in the form of a set of challenging reflections that antici-pate the First Week of the Exercises.34 For instance, the claim that "human beings are created to praise, reverence, and serve God" raises the following ques-tions. Do I praise and reverence God? Have I spent my life serving God? If not, then who or what have I been serving throughout my life? Why do I not feel moved to praise God? Other equally disturbing ques-tions may arise as I reflect on the claim that all other things are created as helps to the end for which I was created. How have I treated the people, gifts, and expe-riences God has given me? Have I used them in the service of God? Do I see them as gifts or as a means to get my needs met? Perhaps the strongest challenge posed by the Foundation comes from the call to be indifferent in our use of creatures. Do I desire God's will above my own comfort and reputation? Am I open to finding God not just when I am healthy, wealthy, and respected, but when I am sick, poor, and humili-ated? The Foundation emphasizes that human beings are created for a purpose and therefore should desire and choose what is more conducive to that end. This raises the problem of choosing from among the many ways one can serve God. How can I know what is the Review for Religious life direction I should choose, recognizing how easily one can be deceived in this matter? How can I discover Christ's desire for me amongst my many desires? These challenging reflections may move a person to surrender to God, once again preparing the person for the rest of the Exercises.3s Preparatory Period Our study of the Foundation raises questions about our contemporary approach to the preparatory phase of the Exercises. Contemporary commentators and authors of directories are divided over what to emphasize during this period. For instance, Gilles Cusson, John Futrell, and Michael Ivens all insist on the importance of promoting the faith vision of the Foundation.36 John English, John Veltri, and Joseph Tetlow tend to emphasize the impor-tance of religious experience.37 My suggestion is that our approach to the preparatory period must be based on our understanding of Ignatius's mystical worldview, especially as it illuminates the faith vision and religious experiences summarized in the Foundation. During the preparatory period the guide should discuss with the retreatant the faith vision behind the Exercises while offering mate-rial for prayer that corresponds to the two types of reli-gious experiences summarized by dae Foundation. This approach, which links understanding with experience, is consistent with the dialectical approach used by Ignatius through the rest of the Exercises. The time to discuss this worldview is when the guide offers points for prayer. The themes for prayer and the scripture passages selected must foster an experience of the activity and of God the Creator's love in the retreatant's life. Recent research on the faith life of young adult Catholics demonstrates how important this approach is for people making the :161 70.2 2011 McCormack ¯ Approaching the Prindple and Foundation 1.621 Exercises today. We are learning that this population has little knowledge of the Catholic worldview and little experience of the love and generosity of God the Creator. Before proceeding to the First Week of the Exercises, a guide must be sure a retreatant who fits this demo-graphic has a sufficient understanding of the worldview of the Exercises and some personal experience of the gift character of reality and God's love for them. Certainly some retreatants may require a prolonged discussion of the Christian worldview, while others may require more experiences of the love of God the Creator. Conclusion I have tried to crack open up the dense, academic language of the Foundation by presenting Ignatius's mystical experiences and worldview as the context for understanding the Foundation. Set within that context, one can understand the powerful faith vision contained in the Foundation and the religious experience it evokes. Understanding this twofold nature of the Foundation provides a warrant for a robust approach to the prepa-ratory period that includes discussion of our Catholic faith-vision and prayer experiences that lead a person into the boundless love God the Creator has for us and all creatures. Notes 1 Official Directory of 1599 translated and edited by Martin Pahner SJ in On Giving the Spiritual Exercises: The Early Jesuit Manuscript Directories and the Official Directory of 1599 (St. Louis: The Institute of Jesuit Sources, 1996), p. 311. 2 Ignacio Iparraguire, Hi~toria de los Ejercicios de San lg~mcio Volume 2 (Rome: Institutum HistoricumS.I., 1955), pp. 321-413. 3Joseph Tetlow SJ, "The Fundamentum: Creation in the Principle and Foundation," Studies in Jesuit Spirituality 21/4 (September, Review for Religious 1989): p. 37. 4 My own reading of the Official Directory of 1599 indicates that both approaches are held in tension in the directory. That said, in the subsequent history of the Foundation, Miron's approach does win out. s I am using the Michael Ivens translation in Understanding the Spiritual Exercises (Herefordshire: Gracewing, 1998), p. 29. 6 Francis Xavier McMenamy SJ, Eight-Day Retreat, Based on the Spiritual Exercises of St. Ignatius, ed. William J. Grace sJ (Milwaukee: The Bruce Publishing Company, 1959), p. 8. 7 Gilles Cusson SJ, Biblical Theology and the Spiritual Exercises, trans. Mary Angela Roduit RC and George Ganss SJ, (St. Louis: The Institute of Jesuit Sources, 1988), p. 50. 8 Ibid., p. 51. 9 Tetlow, p. 7. ,0Ibid. '~ Tetlow, p. 49; Cusson, p. 51. ~2 Cusson, pp. 50-51. L3 Tetlow, p. 51. ~4 Christian Smith and Patricia Snell, Souls in Transition: The Religious and Spiritual Lives of Emerging Adults (New York: Oxford University Press, 2009), pp. 118-132, 154-164. is Ivens, p. 27. ~6 Ignatius of Loyola, Autobiography (trans. Parmananda Divarkar sJ) in Ignatius of Loyola: Spiritual Exercises and Selected Works, ed. George Ganss SJ (New York: Paulist Press, 1991), p. 68. (Hereafter Autobiography) ~7 Autobiography, p. 79. 18 Fontes Narrativi. MHSI, MI Series 2, 123. Quoted in Hugo Rahner, Ignatius the Theologian. Translated by Michael Barry (San Francisco: Ignatius Press, 1990), p. 5. 19 Ibid., p. 80. 20 Ibid., p. 72. 2, Jerome Nadal, Platicas de espirituales del p. jeronimo Nadal, S.I., en Coimbra, 1561, edited by Miguel Nicolau sJ, 71, quoted in Joseph Conwell, Contemplation in Action: A Study in Ignatian Prayer, (Spokane: Gonzaga University Press, 1957), p. 30. ~2 Fontes Narrativi. MHSI, MI Series 4, 746-749 quoted in William Meissner SJ, Ignatius of Loyola: The Psychology of a Saint (New Haven: Yale University Press, 1992), p. 280. 163 70.2 2011 McCormack ¯ Approaching the Principle and Foundation Autobiography, p. 80. Ibid. 2s Charles J. Jackson SJ, "Something That Happened to Me at Manresa: The Mystical Origin of the Ignatian Charism," Studies in the Spirituality of Jesuits 38/2 (Summer, 2006): 7-18. 26 Autobiography, p. 96. 27 Cited in Pedro Arrupe SJ, "The Trinitarian Inspiration of the Ignatian Charism." Studies in Jesuit Spirituality 33/3 (May, 2001): p. 19. 28 Autobiography, p. 81. 29 See Cusson, pp. 51-76. 30In the Spanish Autograph the word criado or criadas appears five times, making the activity of God more obvious than in the English translations. 31 The implicit theology of creation contained in the Foundation becomes explicit in the Contemplatio, thereby illuminating and con-firming the implicit context of the Foundation. 32 Cusson, pp. 54758. 33 This is also the dynamic implied by the grace of the Contemplatio. 34 The idea of the Foundation being a challenge goes back to a suggestion made by Ignatius to Juan Alonso de Vitoria. See Palmer, p. 21. 35 Ibid. In Vitoria's account Ignatius claims "the Foundation" is surrender to God. 36 Ivens, p. 27; Cusson, pp. 47-52; John Futrell SJ and Marian Cowan CSJ, The Spiritual Exercises of St. lgnatius of Loyola: A Handbook for Directors (Le Jacq Publishing, Inc., 1981), pp. 23-25. 37 Tetlow, 7-8; John Veltri SJ, Orientations Volume I, pp. 46-48; John English SJ, Spiritual Freedom (Chicago: Loyola University Press, 1995), pp. 26-27. Review for Religious RICHARD J. HAUSER Discerning the Spirit: A Personal Journey Eoach summer I teach the course on discernment f spirits in Creighton University's graduate program in Christian Spirituality. I am always surprised to discover that most of the students have never had any formal education in the discernment of spirits. This is even more astounding since our students already have good theological backgrounds and many are pastoral ministers. Recently I gave presentations on discernment of spirits to two large groups of priests. I was surprised to learn that the majority in each group had never received any formal instruction on discernment. And I have to confess that I myself was unfamiliar with discernment of spirits until I was thirty-five years Richard J. Hauser SJ is professor of theology and director of the masters program in Christian Spirituality at Creighton University in Omaha, Nebraska. His address is Creighton University Jesuit Community; 2500 California Plaza; Omaha, Nebraska 68178. 70.2 2011 Hauser ¯ Discerning Spirit old--even though I had been through the entire Jesuit formation process and held a licentiate and doctorate in theology. Why has it taken so long for many of us to grasp this discipline, a discipline as central to spirituality as personal prayer is? I believe that the root of the inability to grasp dis-cernment of spirits can be traced back to the inability to appropriate personally the gift of the Holy Spirit given at Pentecost: "You must reform and be baptized, each one of you, in the name of Jesus Christ, that your sins may be forgiven: then you will receive the gift of the Holy Spirit" (Acts 2:38). Though we acknowledge intel-lectually that we have indeed received the gift of the Spirit at baptism, we have not learned the skill of rec-ognizing (discerning) when the Spirit is moving within our hearts. What inhibits our ability to recognize the Spirit's presence in daily life? The following is a partial list of theological and cultural assumptions affecting our Western consciousness and blocking the ability to dis-cern the Spirit. While these assumptions have been more dominant in the past, in my observation they con-tinue to affect our consciousness today. Further, they are so foundational that until we articulate them we are not even aware of how they affect our ability to discern the Spirit. I am aware that these descriptions are over-simplifications. Theological Assumptions We have an inadequate and incomplete image of God. We imagine God as totally transcendent but have no understanding of God as also immanent: God is "out there." This God, who may indeed be a loving God-- Review for Religious rather than a punitive Ruler-Judge--gives us directives on how to live our lives on earth fully. These directives flow from Jesus, church teaching, and, for some, from the rules of their religious order or institute (for me, the Society of Jesus). Our role is to follow God's will by following God's com-mandments. But since God is "out there," following God's will depends totally on our own initiative, with no help from God. We do indeed believe intellectu-ally that God is with us, but we really do not know how to identify that pres-ence in our lives--other than recognizing the special presence of Jesus after receiving Holy Communion. We have an inadequate understanding of human nature. Many of us see human nature as basically sin-ful and untrustworthy because of original sin. Freud's description of the self seems to dominate our under-standing. The self is basically sinful and is driven by instinctual desires to gratify personal needs, with no regard for God or others. This understanding resonates with our experience because it acknowledges the broken-ness of human nature due to original sin. Consequently since the self is basically self-centered and unconcerned with loving God and others, its inner promptings can-not be trusted. Therefore we are directed to live our lives in keeping with the external directives God gives through scripture, the church, and our religious groups. We have an inadequate understanding of holiness. Holiness is concerned primarily with obedience to God's will as known through scripture, church teaching, and We have an inadequate understanding of human nature and holiness. 167 70.2 2011 Hauser ¯ Discerning Spirit the rules of our religious groups. To the degree we are faithful in observing these directives, we are holy. I recall the mantra used throughout my Jesuit formation period: "You keep the Rules, and the Rules will keep you." Again, since we think of God as totally transcendent, we assume that obedience to God's will flows totally from our efforts, with no help from God. We identify holi-ness and external compliance with religious obligations, giving little consideration to the attitudes underlying the performance of those obligations. Additional misunderstandings regarding sanctify-ing grace and redemption exacerbate the problem. If pushed, many of us would describe sanctifying grace as a reward earned by our good deeds, given by God, and stored up in heaven. Though we believe that the Holy Spirit is the Sanctifier (the Father creates; the Son redeems; the Holy Spirit sanctifies), we don't connect sanctifying grace with the Holy Spirit as sanctifier. As far as I recall, the seminary treatments on sanctifying grace dealt primarily with theological disputes: the rela-tionship between original sin and grace, between free will and grace (predestination), between grace and good deeds (Augustine vs. Pelagius). I recall also a dispute between the Jesuits and Dominicans on the topic that became so heated that the pope had to forbid each order to discuss it. And we have an inadequate understanding of redemption. The traditional explanation of redemp-tion, the Satisfaction Theory of St. Anselm, teaches that Jesus as "God-Man" satisfied the debt owed to God by the human race because of Adam and Eve's sin. Since Jesus was truly human, he could represent the human race, and since he was truly divine, his suffering could satisfy the offended justice of the Divinity. Jesus' death Review for Religious saved us by repaying our debt and opening the gates of heaven. Whatever its strengths, this particular explana-tion of salvation does not focus on the sending of the Holy Spirit as the culmination of the Paschal Mystery. Cultural Assumptions Also contributing to our lack of understanding of the indwelling Spirit and discernment of spirits are sig-nificant cultural attitudes. Again, excuse my oversim-plifications. Our culture fosters a secular view of human behav-ior. Since the Enlightenment in the seventeenth cen-tury, we have divided the world into a sacred sphere and a secular sphere. Heaven, where God dwells, is sacred; earth, where we dwell, is secu-lar. Our understanding of human behavior is therefore entirely sec-ular. The theories of human behavior com-ing from the major schools of psychology following Freud, Skinner, and Maslow are agnostic. I recall rel-ishing Erich Fromm's The Art of Loving, in which he presents a cogent explanation of healthy active loving in psychoanalyti'c terms. Since Fromm is an agnostic, there is no mention of God. It was only years later that I real-ized that his psychological explanations were incomplete because they didn't include God. Christians believe that the source of all selfless love is God: God is love, and , where there is love, there is God. Our culture promotes a capitalistic view of rewards and punishments both for this life and for the next. Our culture fosters a secular view of human behavior. 169 70.2 2011 Hauser ¯ Discerning Spirit 170 We get what we deserve in life! When we are children, our parents reward or punish us for our behavior; when we are students, our teachers grade us according to our performance; when we are employees, our bosses com-pensate us according to our productivity. Our capitalistic mentality conditions us to assume that God acts in the same way and that God's lov;e is conditional and depen-dent on our behavior. We talk of "earning" grace and indulgences. A Puritan ethic built into our mentality even views our material prosperity and wealth as a reward or punishment for our fidelity in obeying God's laws. Our culture inculcates an individualistic view of our existence. We see ourselves as the cen-ter of the universe, existing independently of the larger human community, except for our fam-ily. From this center we earn our position in society by personal initiative and hard work and are indebted to no one but ourselves for our success. We earn mate-rial rewards from society and grace from God. We even assume that society and government exist primarily to help us maximize this self-interest. We are proud of the rags-to-riches stories characterizing new waves of immi-grants to America and our successful entrepreneurs. From this American individualism arises a fear of dependence both on one another and on God. We believe we are self-sufficient. Our cultural hero remains the cowboy clearing up outlaw problems and riding off alone into the sunset, needing nothing and no one. We even believe we are independent of God and have earned whatever we get from God, just as we have earned economic rewards from society. My students feel demeaned when they learn that God's grate is needed for all good deeds. I have to confess that to a greater or lesser degree I Review for Religious shared the above theological and cultural assumptions until 1974. Personal Crisis In 1974 my life reached a crises. After leaving stud-ies in the fall of 1972, I began my university teaching career. Very eager to be successful in my new ministry, I worked ten to twelve hours a day. I wanted to be a successful teacher. This demanded preparing new courses and then discovering how to pres-ent them effectively to students. I was in a department with several excellent teachers, and I was comparing myself with them and working to be as successful--and as popular--with students as they were. This caused stress and anxiety. I wanted to begin publishing. No one is awarded tenure at my university simply on the basis of good teaching. I was in a department with several outstand-ing scholars who wrote books and published regularly in refereed journals. I compared myself with them and wanted to be as successful in publishing as they were. But this meant I had to discover insights worth publish-ing and then find editors willing to publish them. More stress and anxiety. Finally, receiving tenure required university and community service. This meant I had to get myself known, respected, and elected by my peers to commit-tees in the department, college, and university; it also involved being invited to give presentations to local, regional, and national groups. More stress and anxiety. After two years of this I was exhausted. Providentially the time had arrived in my Jesuit formation when supe-riors invited me to do tertianship. Tertianship for Jesuits is the final period of spiritual formation, normally 171 70.2 2011 Hauser ¯ Discerning Spirit done after beginning a permanent ministry assignment. I asked to do this in two summers rather than in the usual nine-month format. I was afraid of interrupting my march toward tenure by taking off an entire year. In the summer of 1974 I arrived--exhausted--for tertianship. As I settled down and gained some perspec-tive on the previous two years, I began acknowledging my stress and anxiety. I recognized that I was function-ing rather well externally but that my ministry was tak-ing a great personal toll. I knew something was wrong, but I didn't know what. I was not experiencing the peace promised by the resurrected Christ: "Peace I leave with you; my peace I give you. Not as the world gives do I give to you. Do not let your hearts be troubled or afraid" On 14:27-28). Concluding that I did not want to live under this pressure and stress the rest of nay life, I decided to give my university ministry another year. If I continued to experience the same stress and anxiety, I-would ask to be assigned to a different ministry. Then we were introduced to discernment of spirits. At this point, I had no real understanding of discern-ment, even though the founder of my Jesuit Order, St. Ignatius of Loyola, is a major contributor to the litera-ture on discernment through his Rules for Discernment of Spirits in The Spiritual Exercises. During my time of formation in the Jesuits--the fifties and sixties--we did not receive any instruction on these rules. I assumed that the guidelines were meant solely to help retreat directors guide people though the thirty-day retreat for-mat given in The Spiritual Exercises. Obedience to the dictates of scripture, the church, and our Jesuit rules would guide my life. No need for discernment here. Indeed, I had a basic misunderstanding of discern- Review for Religious ment, viewing it as external conformity to God's will. I had been missioned by superiors to work in a uni-versity; discernment meant examining my fidelity to teaching, scholarship, and service. Yet I knew something was wrong. The anxiety remained troublesome; I often experienced myself as an empty man doing good deeds. After several presentations on discernment of spir-its, I began to realize that my stress and anxiety were signs I was frequently out of tune with God's pres-ence in my ministry. My life was not oriented to recognizing and respond-ing to the internal move-ments of the Spirit within my heart but to the successful fulfillment of external obli-gations in teaching, scholarship, and service. I became aware that much of my energy was driven by personal career goals rather than by following the Spirit in serv-ing God's kingdom. This was a watershed in my life. Though my external behavior was appropriate, I was not living a very deep spiritual life. After the summer program, I returned to my univer-sity. I resumed my regular practice of examen of con-science at noon and at night but with a different focus. Now I began reviewing my life not primarily for fidelity to performing external duties of ministry but for the quality of my heart underlying these duties. Basic ques-tions: Where was my heart loving and peaceful today? Where was it not? I was finally discerning my response to the Spirit's presence. At this point I began a new daily practice--journal-ing. Each morning I journaled on the previous day's Where was my heart loving and peaceful today ? Where was it not? 70.2 2011 Hauser ¯ Discerning Spirit fidelity to responding to the Spirit, noting particularly the stress and anxiety that resulted from not responding. I lived that year with much greater peace. The Holy Spirit in Daily Life The documents of Vatican Council II, with its reap-propriation of the role of the Spirit in Christian life, initiated major shifts that affected my understanding of the church and sanctifying grace, the self and redemp-tion, holiness and Christian spirituality. Additionally these documents along with subsequent church teach-ing on the Holy Spirit directly addressed each of the inade, quate theological and cultural assumptions that had blocked my understanding of the indwelling Spirit and discernment of spirits. The council transformed our understanding of the church and grace, moving us from a hierarchical model to a People of God model. Before the council we acknowl-edged that the Holy Spirit guided the church through the hierarchy. The Dogmatic Constitution on the Church taught that the Spirit also guided believers individually: The Spirit dwells in the Church and in the hearts of the faithful as in a temple (see 1 Co 3:16; 6:19). In them he prays and bears witness to the fact that they are adopted sons (see Ga 4:6; Rm 8:15-16 and 26). The Spirit guides the Church into the fullness of truth (see Jn 16:13) and gives her a unity of fellowship and service. He furnishes and directs her with various gifts, both hierarchical and charismatic, and adorns her with the fruits of His grace (see Ep 4:11-12; 1 Co 12:4; Ga 5:22). (4) And this shift initiated a new understanding of grace. I began identifying sanctifying grace with the indwelling of the Holy Spirit. I recall my exhilaration at the following insight, which I published in a 1986 Review for Religious article: "The Holy Spirit is the completion of what God has given us in Christ. Let us consider sanctifying grace as the power given us through the presence of the Spirit to enter into a deeper relationship with Christ and so become more like him." Flowing from a renewed theology of the Holy Spirit is an understanding of the self and human behavior that acknowledges the role of the Spirit. Pope John Paul II, in his 1986 encyclical Lord and Life-Giver, reiterated the intimate relationship between Jesus and the Holy Spirit and redemption, a connection I had never understood: The redemption accomplished by the Son in the dimensions of the earthly history of humanity., is at the same time, in its entire salvific power, trans-mitted to the Holy Spirit: the one who "will take what is mine." The words of the text of John indicate that, according to the divine plan, Christ's "depar-ture" is an indispensable condition for the "send-ing" and the coming of the Holy Spirit, but these words also say that what begins now is the new, salvific self-giving of God, in the Holy Spirit. (11) The entire effect of the redemption by Christ was transmitted to the Holy Spirit! Since we had received the gift of the Spirit we could now trust our inner selves. The Holy Spirit would guide and strengthen us. Finally the theology of the Holy Spirit transformed the understanding of holiness and spirituality. Holiness could not be equated with self-initiated obedience to external laws; more profoundly--and without ignor-ing exterior laws--holiness is a response to the Spirit-initiated interior law written on our hearts. Paul harshly criticizes those who felt that fidelity to the external law was sufficient for living their new life in Jesus. Paul emphasized that this new covenant in Jesus is not a writ-ten law but a law of the Spirit in our hearts: 175 70.2 2011 Hauser ¯ Discerning Spirit But now we are discharged from the law, dead to that which held us captive, so that we serve not under the old written code, but in the new life of the Spirit (Rm 7:5). This great confidence in God is ours, through Christ. It is not that we are entitled of ourselves to take credit for anything. Our sole credit is from God, who has made us qualified ministers of a new cove-nant, a covenant not of a written law but of spirit. The written law kills, but the Spirit gives life (2 Co 3:4-6). I realized for the first time a foundational truth of our faith: the Spirit of Christ in us initiates and brings to fulfillment every good desire of our heart: Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Vv'hoever remains in me and I in him will bear much fruit, because without me you can do nothing (Jn 15:4-5). The heart of Christian spirituality is recognizing and responding to the movements of the Holy Spirit. Not surprisingly, during the year between my first and second summer of tertianship I began experiencing greater peace in my life--the peace that Christ prom-ised his disciples almost every time he appeared to them after the Resurrection: "Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid" (Jn. 14:27-28). Reflecting back upon this period I recognize that practicing the discipline of discernment of spirits "saved" my university ministry. Jesus and Discernment: An Afterword My conviction on the centrality of discernment of spirits for Christian spirituality was deepened when I Review for Religious realized another truth about the Holy Spirit: the Holy Spirit is also Jesus' sanctifier. In his 1992 exhortation I Will Give You Shepherds Pope John Paul II's assertion that the Holy Spirit is the source of Jesus' holiness and ministry initially shocked me: "The Spirit of the Lord is upon me" (Lk 4:18). The Spirit is not simply "upon" the Messiah, but he "fills" him, penetrating every part of him and reaching to the very depths of all that he is and does. Indeed, the Spirit is the principle of the "consecration" and "mis-sion" of the Messiah: "Because he has anointed me and sent me to preach the good news to the poor"(Lk 4:18). Through the Spirit, Jesus belongs totally and exclusively to God and shares in the infinite holiness of God, who calls him, chooses him and sends him forth. In this way the Spirit of the Lord is revealed as the source of holiness and of the call to holiness. As I reflected further I realized that this assertion makes complete sense. Jesus is truly divine; therefore, Jesus' historical existence can never be separate from the Holy Spirit and the Trinity. And Jesus is also truly human, like us in all things but sin; therefore, like us he also needs guidance from God. The following passage from the Pastoral Constitution on the Church in the Modern World is an eloquent reflection on Jesus' humanity: Since human nature as He assumed it was not annulled, by that very fact it has been raised up to a divine dignity in our respect too. For by His Incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice, and loved with a human heart. Born of the Virgin Mary, He has truly been made one of us, like us in all things but sin. (22) 177 70.2 2011 Hauser ¯ Discerning Spirit This realization posed a new question: does Jesus discern the Spirit? As I reflected on the question it seemed that Jesus' regular rhythm of withdrawal from his ministry to pray was his way of searching for the Spirit's strength and guidance for the next right step for his ministry. This rhythm begins immediately after his baptism by John at the River Jordan. Aren't Jesus' forty days in the desert before initiating his public ministry a time of his discernment of God's will? Doesn't his reaction to the three temptations show his discernment between Satan's voice and the Spirit's voice? The conclusion: since discernment of the Spirit is central for Jesus, it is also central for us. Note: a complete treatment of Fr. Hauser's approach to discernment of the Holy Spirit can be found in his book Moving in the Spirit: Becoming a Contemplative in Action (New York: Paulist Press, 1986), $10.95. 178 Review for Religious JOHN V. KRUSE Apostolic Visitations: Clare of Assisi's Insights from the Thirteenth Century As is widely known, in 2008 the prefect for the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life called for an apostolic visitation of women's religious communities in the United States. In 2009, the Vatican's Congregation for the Doctrine of the Faith initiated a doctrinal assess-ment of the Leadership Council of Women Religious, the largest organization of women religious in the U.S. Some women religious and American Catholics in general are skepti-cal of the Vatican's motives for the visitation and assessment. Is Rome trying to "rein in" women religious whom some members of the consecrated life John V. Kruse PhD is a historical theologian with exper-tise in Franciscan spirituality and the office of the papacy. Dr. Kruse, a resident of Wilmington, Delaware, is an assistant professor of theology at Neumann University. He can be addressed at Nemnann University; Departanent of Pastoral and Theological Studies; 1 Neumann Drive; Aston, Pennsylvania 19014. 179 70.2 2011 Kruse ¯ ~lpostolic Visitations hierarchy see as having strayed from their real mis-sion of supporting the hierarchy as it seeks to defend what is perceived as (or declared to be) orthodoxy? Is it trying to standardize women's religious life to a more pre-Vatican II model? Is it seeking to control the man-ner in which women religious strive to return to the original charisms of their orders, as instructed by the Second Vatican Council itself? Such papal visitations and assessments are not the first for women religious in the church's history. In the thirteenth century, Clare of Assisi faced her own apostolic visitations as she strove to live a life of absolute poverty based on the life of Christ and rooted in the spirit of Francis. Such a practice of poverty was practically unheard of for women religious of the time and ran contrary to the papacy's agenda to standardize women religious movements according to traditional monastic norms. Because of this, popes of the period and their representatives visited Clare in order to try to convince Clare to abandon her Franciscan charism and her call to absolute poverty so that she could embrace a life of strict enclosure and serve as a unifying force in their efforts to standardize women's religious life. An examination of Clare's response to these visitations uncovers insights into how women religious and other American Catholics might receive and respond to the visitation and assessment happening today. According to accounts of her early life, Clare (born c. 1194), a member of Assisi's noble class, seemed always to have had a special love of and concern for the poor. It was probably at a young age that she encountered the preaching and way of life of Francis, perhaps in the Cathedral of San Rufino near her childhood home. After meeting with Francis on a number of occasions, Revieva for Religious Clare sensed a vocation to follow him in living a life of radical poverty modeled on the example of Christ. On Palm Sunday 1212, after having given her dowry to the poor, Clare fled from her family to join Francis and his followers at the Church of St. Mary of the Angels (or the Porziuncola), where Francis tonsured her. Clare obviously could not take up residence with Francis's fri-ars. After she had lived for a short time in two other religious communities of women, Francis took Clare to the Church of San Damiano, in which Francis himself is said to have earlier heard the voice of Christ tell-ing Francis to rebuild his church. Clare sought to live a life different from the monastic model standard for women religious at that time. In fact, Jacques de Vitry, bishop of Acre, passing through central Italy during the first part of the thirteenth century, provides us with a first-hand description of the religious community of the first followers of Francis, whom he had come upon in the environs of Assisi. In a letter he wrote in 1216, he describes a unified group of "Lesser Brothers and Lesser Sisters" living the life of the "primit, ive church of which it is written: 'The multitude of believers was of one heart and one soul (Ac 4:32).'" He further describes the women as living in "hospices," not cloisters, and as living "from the work of their hands.''l In her Testament and Form of Life, Clare herself informs us that once Francis recognized that the com-munity of women living at San Damiano was committed to the rigors of poverty, he p.rovided them with a simple forma vitae based on the practice of absolute poverty.2 Francis's form of living for Clare and her sisters and the charism which Clare felt called to live did not neces-sarily fit into the church hierarchy's vision of religious life for women. At the time, there were a number of 181 70.2 2011 182 Kruse * Apostolic Visitations divergent women's movements in Italy living outside of strict religious norms and dedicated to poverty. Cardinal Hugolino of Ostia, papal legate of Northern Italy under Honorius III, set out to bring these divergent move-ments into conformity with the traditional monastic model of religious life, a model largely based on a system of endowments and a model which Hugolino believed was most beneficial to the overall well-being not only of the women religious but also of the church. Hugolino started to bring these different religious movements under the auspices of "the religion of the Poor Ladies of the Spoleto Valley or of Tuscany" (later to be called "The Order of Saint Damian"),3 a religious community he had founded and based on the Benedictine Rule and into which he desperately wanted to incorporate Clare's community at San Damiano. Doing so would not only bring Clare's community into conformity with the hier-archy's vision of religious life for women but would also add the prestige of Clare and especially of Francis to Hugolino's religious community and would guarantee the care of his order by the friars. In an ~ttempt to bring Clare's community into his order, Hugolino first visited Clare at San Damiano during Holy Week of 1220. To join her community to Hugolino's order would mean to accept the system of endowments and ownership of property implied in such a Benedictine model of religious life. This obviously would violate what Clare understood to be her voca-tion and driving charism. Neither The Acts of the Process of Canonization of Saint Clare, The Versified Legend of the ~rgin Clare, nor The Legend of Saint Clare mentions this visit of the papal legate. The Legend of Saint Clare, however, does mention an exchange of letters between Clare and Hugolino.4 One of these letters was written Review for Religious after his 1220 visit. In this letter, Hugolino indicates that he very much misses Clare. He implores Clare's prayers for his salvation5 and says that he will visit again at the earliest opportunity.6 More important for our purposes, Hugolino twice mentions conversation with Clare: "From that very hour when the necessity of returning here separated me from your holy conversa-tion., such a bitterness of heart, such an abundance of tears, and such an immensity of sorrow have overcome me . . .-7 and ". I remain desolate by your absence from me. For that glori-ous joy, with which I discussed the Body of Christ with you while celebrating Easter with you and the other servants of Christ, has forsaken me.''8 Clare not only engaged the papal legate Cardinal Hugolino in conversation but she also deeply impressed him with the witness of her way of life to the point that he became more aware of his own sin-fulness. He states, "And although I have always known and have considered myself to be a sinner, yet after hav-ing recognized a sure sign of your merits and having observed the rigor of your life, I have learned with cer-tainty that I have been weighed down with such a bur-den of sin., that I am not worthy to be. associated with the company of ~:he elect, unless your prayers and tears obtain for me pardon for my sins.''9 During this first visitation, Clare engaged the visiting papal legate in Clare not only engaged the papal legate Cardinal Hugolino in conversation but she also deeply impressed him with the witness of her way of life. 183 70.2 2011 Kruse * Apostolic Visitations warm and personal conversation and sought to demon-strate the spiritual value of her way of life by modeling it to him in spite of his desire that she abandon some aspects of that way of life (especially a commitment to absolute poverty) in order to fit into what he saw as the form of female religious life that could best promote the aims and purposes of the Apostolic See at that time. Hugolino next visited Clare as Pope Gregory IX (he had been elected to the papacy in 1227) during Francis's canonization in 1228. An account of this visit is described in The Legend of Saint Clare, which is sup-ported by witnesses at her process of canonization: When he was [attempting to] persuade her that, because of the events of the times and the dangers of the world, she should consent to have some pos-sessions which he himself willingly offered, she resisted with a very strong spirit and would in no way acquiesce. To this the Pope replied: "If you fear for your vow, We absolve you from it." "Holy Father," she said, "I will never in any way wish to be absolved from the following of Christ.''1° In spite of the pressures put on her by the pope to adopt his own model of religious life, Clare refused to abandon the model of absolute poverty that had been entrusted to her by Francis, who had based this model on the life of Christ. In refusing to accept Gregory's offer to have an exemption from her understanding of her vow of poverty, Clare was in effect claiming that she knew more about the intentions of Francis, a close friend of Gregory's, than did the pontiff, who, in the bull Quo elongati would point to his personal friendship with Francis as a qualification for interpreting Francis's intentions. Even more important, Clare indirectly implied that she knew more about the true meaning of Christian discipleship than the pontiff did and that she Review for Religious would never abandon the model of Christ even if the pontiff would permit her to do so.~l She clearly respected Gregory's office. Yet in spite of pressures applied by a pope during a personal visit, she could not and would not abandon her charism and her vision of what it meant to be a fol-lower of Christ even at the expense of dis-pleasing and alienat-ing the pope himself. She remained firm in her convictions although she had lit-tle external support from friars or others in the hierarchy of the church.12 Bowing to Clare's resistance and perhaps sensing he was in error, Gregory, in his bull Sicut mani-festum est (1228),~3 granted Clare the privilegium pauper-tatis (privilege of poverty) that she sought. Clare's determination not to bow to the pressure to abandon her Franciscan charism is seen not only in her concern to live a life of absolute poverty but also in her commitment to have her community remain integrally tied in a special relationship to the friars themselves. The question of the relationship of Clare's commu-nity at San Damiano to the friars was addressed in the previously mentioned bull Quo elongati. Gregory wrote this bull in response to the friars' own request for an interpretation of their Rule after Francis's death. After Francis died and as the Franciscan Order grew, diverse perspectives had developed in relationship to the cor- Clare could not and would not abandon her charism and her vision of what it meant to be a follower of Christ even at the expense of displeasing and alienating the pope himself 185 70.2 2011 Kruse * Apostolic l~sitations rect interpretation of the Rule. In Ouo elongati, Gregory effectively lumped San Damiano, Clare's monastery, in with all communities of poor sisters of the order he had established, and he limited San Damiano's direct, uninhibited access to the friars.14 Clare was livid. The Legend of Saint Clare, written in response to the need for "an official hagiographical statement''15 on the life of Clare and, thus, one not likely to include contrived blatant opposition to a pope, reflects her determination: Once, when Lord Pope Gregory forbade any brother to go to the monasteries of the Ladies without per-mission, the pious mother, sorrowing that her sisters would more rarely have the food of sacred teach-ing, sighed: "Let him now take away from us all the brothers since he has taken away those who provide us with the food that is vital." At once she sent back to the minister all the brothers, not wanting to have the questors who acquired corporal bread [those that collected alms for the sisters] when they could not have the questors for spiritual bread. W-hen Pope Gregory heard this, he immediately mitigated that prohibition into the hands of the general minister.16 Clare was so perturbed that the friars commissioned and entrusted with the spiritual care of her monaster-ies could not enter them without papal permission that she effectively threatened a hunger strike until Gregory backed down from his position. Clare was willing to be stubborn and even stomp her feet a bit in her efforts to remain true to her Franciscan identity. There is also evidence of Clare's persistence in remaining true to her Franciscan vocation in her own writings. In the face of Gregory's opposition, she most explicitly expressed her desire to defend her vision of absolute poverty in her second letter (1234-1238) to Agnes of Prague, daughter of the king of Bohemia, who Review for Religious had refused marriage to Emperor Frederick II. Agnes and Clare wished to transform the monastery of St. Francis of Prague from the forma vitae of Gregory IX to the model of San Damiano (that is, the)'brma vitae of Francis), a transformation that Gregory at first prohib-ited. 17 Clare instructs Agnes to remain firm: But because one thing is necessary, I bear witness to that one thing and enc