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Issue 14.4 of the Review for Religious, 1955. ; Review Religi.ous JULY 1~,5, 1955 To Religious Men . Pope Plus XII Mother St. Bernard . Sister M. Cassilda Grace of Example . John Maffhews Sister Formation ¯ ¯ " Joseph F. Gallen Our Jubilarian Questions and Answers Notes for Contributors Book Reviews VOLUME XIV NUMBER 4 RI::VII:W FOR R LIGIOUS VOLUME XIV JULY, 1955 NUMBER 4 CONTENTS FATHER ELLIS' GOLDEN JUBILEE .1.6.9. TO RELIGIOUS MEN--Pope Plus XII .1.7.0. MOTHER" ST. BERNARD, HELPER OF THE HOLY SOULS-- Sister Mary Cassilda .181 NOTES FOR CONTRII~UTORS .1.9.4. OUR CONTRIBUTORS . 196 THE GRACE OF EXAMPLE--John Matthews, S.J .1.9.7 QUESTIONS AND ANSWERS-- 16. Period to be Covered by Quinquennial Report .2"00 17. Rank of Religious after Re-entrance .2.0. 1 18. Illness and Computation of Years of Novitiate .201 19. Indulgences and Eastern Rite .¯. . 202 20. Typed Ballots for Voting . 203 21. Combining Benediction or Holy Hour with Meditation . 204 RELIGIOUS CLERICAL FORMATION AND SISTER FORMATION-- Joseph F. Gallen, S.J .2.0.5 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana .2.16 REVIEW FOR RELIGIOUS, July, 1955. Vol. XIV, 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. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post O~ce, Topeka, Kansas, under the act of March.3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.,L, Gerald Kelly, S.J., Francis N. Korth, S.J. Literary Editor: Edwin F. Falteisek, S.J. Copyright, 1955, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year: 50 cents a copy Printed in U. S. A. Before wr;tincj +o us, please consult notlce on ;nslde back cover. ~ATHER ADAM C. ELLIS, the senior editor of thi} REVIEW, will celebrate his Golden dubilee as a Jesuit on August 31, 1955, at St. Mary's College, St. Marys, Kansas. Father Ellis was born in Buffalo, New York, where he attended St. Michael's Parochial School and Canisius High School. On August 31, 1905, he entered the Society of Jesus at St. Stanislaus Novitiate, Cleveland, Ohio. In August, 1908, he was transferred to St. Stanislaus Seminary, Florissant, Missouri, for his second year of juniorate. His years of teaching as a scholastic were spent at Mar- , quette Academy, Milwaukee, Wisconsin, and at Rockhurst Acad4my, Kansas City, Missouri. He made his philosophical studies at St. Louis University and began his course of theology af the same place. After the second year of theology, he was sent to Spain. There, at Off'a, near Burgos, he was ordained to the priesthood on March 10, 1921. He returned to the United States in the summer of 1921 and spent the following school year teaching at St. Ignatius College, Cleveland, and in the juniorate at Florissant. Then followed his ter-tiansh, ip at St. Stanislaus, Cleveland, September, 1922, to June, 1923. After his tertianship Father Ellis was assigned to special studies in civil and canon law at" St. Louis University. The course in canon law was later completed at. the Gregorian University, Rome, where he received the doctorate in 1926. He has just completed thirty years of teaching canon law: one year at Mundelein, Illinois; three years at the Pontifical Gregorian University, Rome; and the remaining time at St. Louis University and St. Mary's. As a canonist, Father Ellis has used his time, energy, and talent largely in favor of religious. He is a Consultor to the Sacred Con-gregation of Religious, editor of the English edition of Father Creusen's Religious Men and Women in the Code, and co-author with Father T. L. Bouscaren, S.J., of Canon Lau;: A Text and Commentary. Co-founder of this REVIEW, he has not only contrib-uted numerous articles'but has also ans~vered most of the questions. Father Ellis is spending the summer at Canisius College,'°Buffalo; but he will return to St. Mary's to celebrate his Jubilee with a class-mate, Father Michael J. Gruenthaner, S.J. His fellow editors wish him God's choicest blessings; and we are sure our readers join us in this. 169 To Religious Men Pope Pius XII [EDITORS' NOTE: This address was given to the Delegates of the General Con-gress of Religious Orders, Congregations, 8ocieties, and Secular Institutes, in Rome, December 8, 1950. We publish it now because we have had many requests about it and because we think it should be available to the REVIEW. The English trans- "lation was made by Father S. F. McNamee, S.J., and other members of the Mary-land Province of the Society of Jesus.] TO the Delegates of the General Congress of Religious Orders, Congregations, Societies, and Secular Institutes, Rome, 8 De-cember, 1950. 1. The Holy Year, through no merit of Ours, but through the favor of God's mercy, has proved more bountiful in blessings than the fbresight of men had anticipated. In the eventful cycle of its notable achievements, it has manifested the strong faith and richly abundant life of the Church of Christ, our Mother. Your Congress rightly takes its place among the more sigriificantly important events, and Over them your fraternal gathering reflects its own characteristic lustre. To you now We wish to address Our words of affectionate greeting. 2. The annals of church history record no meeting similar to this. Here, for the first time, religious organizations, whose mem-bers have selected as the goal of their lives the attainment of con-summate evangelical perfection, have assembled in large numbers over a period of several days to discuss and weigh the problems of their common interest. 3. It was Our judgment that the circumstances of the times made it altogether necessary to do so. For the changed conditions of the world which the Church must encounter, certain points of doc-trine touching upon the status and condition of moral perfection, not to mention the pressing needs of the apostolic work which you have so widely and so generously undertaken, all these have called you to devote yourselves to" this systematic study and discussion. 4. Your work is at its close. It was energized by careful dis-cussions; it has been prolific in proposals; and it will be no less fruit-ful, We hope, in perfecting the virtues which .will realize your pro-jects. With the resolute cooperation of your wills, the grace of God will enkindle those virtues, the grace, that is, which your prayers and religious acts of self-denial, more especially, because of their burning devotion, those of your sisters in Christ, have already in-voked upon this present undertaking. 5. You have requested the fatherly blessing of the Vicar of 170 July, 1955 TO RELIGIOUS MEN Christ as a pledge of divine guidance and assistance so that your Congress might be fittingly completed and terminated. But before imparting that blessing to you, We think it proper to present to you orally certain thoughts on the religious life which call for an explanation and which, once explained, may serve hereafter as a norm to direct your thoughts and actions. I 6. First of all, it will be useful for Us to indicate briefly the place held in the Church by the religious orders, and congregations. You are, of course, aware that our Redeemer founded a Church en-dowed with an hirarchical organization. For between the apostlds and their successors, with whom must also be grouped their assistants in the ministry, and the ordinary faithful He drew a definite line of demarcation; and by the union of these two elements the structure of the kingdom of God on earth stands firm. Consequently, the distinction between the clergy and the laity is fixed by divine law (cf. can. 107). Interposed between these two grades is the religious state which deriving its origin from the Church has its existence and strength from its intimate connection with the end of the Church herself, which is to lead men ,to the attainment of holiness. Though every Christian should scale these sacred heights under the guidance of the Church, nevertheless the religious moves towards them along a path that is peculiarly his own and by means that are of a more exalted nature. 7. Moreover, the religious state is not restricted to either of the two groups which exist in the Church by divine right, since both clerics and lay persons alike can become religious; and, on the other hand, the clerical dignity lies open to religious and those who are not religious. One would therefore be mistaken in appraising the value of the foundations which Christ laid in building His Church if he should judge that the peculiar form of the secular clerical life as such was established and sanctioned by our divine Redeemer, and that the peculiar form of the regular clerical life, though it is to be considered good and worthy of approbation in itself~ is still secon-dary and auxiliary in nature, since it is not derived from Christ. Wherefore, if we keep before our eyes the order established by Christ, neither of the two special forms of clerical life holds a prerogative of divine right, since that law singles out neither form, nor gives to either precedence over the other. What then the difference is between these two forms, what their mutual relations are, what spcial task 171 POPE PIUS XlI Review for Religious in working out the salvation ~f mankind has been assigned to each, all these details Christ left to be decided according to the needs and conditions of succeeding ages; or, rather, to express Our mind more exactly, He left them to the definitive decisions of the Church herself. 8. Undoubtedly it is according to the divine law that every priest, be he secular or regular, should fulfill his ministry in such a way as to be a subordinate assistant to his bishop. This has always been the customary practice in the Church, and the prescriptions in the Code of Canon Law whic.h deal with the members of religious societies as pastors and local ordinaries make this clear (can. 626-31 ; 454, ~]. 5). And it often happens in missionary territories that all the ci~rgy, even including the bishop, belong to the regular militia of the Church. Let no one think this is an extraordinary or ab-normal state of affairs to be regarded as only a temporary arrange-ment, and that the administration should be handed over to the secular clergy as soon as possible. 9. Again, the exemption of religious orders is not contrary to the principles of the constitu_tion given to the Church by God, nor does it in any way contradict the law that a priest owes obedi-ence to his bishop. Fo~, according to canon law, exempt religious are subject to the authority of the local bishop so far as the admin-istration of the episcopal office and the well-regulated care of souls require. But, even putting aside this consideration, in the discus-sions of the past few decades concerning the question of exemp-tion, perhaps too little attention has been paid to the fact that exempt religious even by the prescriptions of canon law are al'ways and everywhere subject to the authority of the Roman Pontiff as their supreme moderator, and tbat they owe obedien,ce to him pre-cisely in virtue of their religious vow of obedience (can. 499, ~1 1). Indeed the Supreme Pontiff possesses ordinary and immediate juris-diction over each and every diocese and over the individual faithful just as he does over the universal Church. It is therefore clear that the primary law of God whereby the clergy and the laity are sub-ject to the rule of the Bishop is more than sufficiently observed as regards exempt religious, as it is no less clear that both branches of the clergy by reason of their parallel services conform to the will and precept of Christ. II 10. There is another question connected with what has so far been said which We wish to explain and clarify. It concerns the way in which the cleric and the religious should strive for their due 172 Jul~j, 1955 To RELIGIOUS MEN moral perfection. 1 1. It is a distortion of the truth to say that the clerical state as such and as divinely established demands either by its very nature or by some postulate of that nature that the evangelical counsels be observed by its members, and that for this very reason it must be called a state of achieving evangelical perfection. A cleric therefore is not bound by the divine law to observe the evangelical counsels of poverty, chastity, and obedience; above all he is not bound in the same way or fdr the same reason as the one for whom such ob-ligation arises from vows publicly pronounced upon entering the religious life. This does not however prevent the cleric from assum-ing these bonds privately and of his own accord. So, too, the fact that the priests of the Latin rite are bound to observe holy celibacy does not remove or lessen the distinction between the clerical and the religious states. Moreover, a member.of the regular clergy professes the state and condition of evangelical perfection not inasmuch as he is a cleric, but inasmuch as he is a religious. 12. And though we have declared in Our Apostolic Consti-tution Prooida Mater Ecclesia that the form of life followed by the secular institutes is to be considered as a state of evangelical per-fection and recognized as such by the common law of the Church, since their members are in some way bohnd to the observance of the evangelical counsels, still this in no way contradicts wh~it have just affirmed. Assuredly ther~ is no reason preventing clerics from joining together in secular institutes so that by their choice of this manner of life. they may strive for the attainment of religious perfection; but in that case they are in a state of acquiring perfection not inasmuch as they are clerics, but inasmuch as they are members of a secular institute. After all, such an institute adopts, in the way of life it proposes to follow, the evangelical.c6unsels which are proper to the religious state and are ther~ realized-in their highest perfection; but the institute so achieves that end that it is nSt' de-l~ endent on the traditional pattern of the religious state but stands by itself in an external form of life which bears no necessary relation to the perfection just mentioned. III 13. We think it timely now to touch upon some of the rea-sons which the religious state hol~s out to men'as motives for em-bracing it. 14. There are.some.who,assert that the religious state by i~s POPE P~us XII Review for Religious nature and purpose, even though m~riting approval, is nothing but a safe refuge offered to the fearful and timid who have not the strength, to stand u.p to the dangers of life's storms, and, lacking the knowledge, 0r perhaps the will, to face difficulties, are led by their indolence, to bid farewell to the world and fly to the haven of cloistered peace. XVherefore we must inspire self-confidence and reliance on God's grace in those who see.k such idle tranquility, so ¯ that they may overcome these traits of character and attain the courage to face the struggles of common life. Is this indeed true? 15. It is not Our purpose here to evaluate the various motives inducing individuals to betake themselves to the religious life. XY~Te do wish however to indicate the principal and indeed the valid rea-son that should induce one to enter the protected enclosure of the cloister. And it is certainly different from that distorted opinion. stated above, which,-if taken as a whole, is both untrue and unjust. For not otherwise than the resolution to ente~ the priesthood, the resolve to embrace the. religious state, together with a firm constancy in executing it, demands greatness of. soul and an ardent zeal for self-consecration. The history of the Church in its record of the glorious.ochievements of the saints in heaven and of the religiQus institutes on earth, in its account of ~uccessful" missionary enter-prises, in its sketchi.ng of. the Church's ascetical teaching, no less than experience itself, indicates more clearly than the light of day that men and women of indomitable and whole-souled courag~ have flourished in the religious state as well as in the world. Again, do those religious men aiad women who so strenuously exert them-selves to spread the kingdom of the gospel,., who tend the sick, train the young, and toil in the classrooms, shun the society of their fellow men and shut them out from their love? Are not very many of them, no less than the secular priesthood .and their lay helpers, fighting in the very front rinks of the battl,e.for the Church's cause? 16. Here XVe cannot refrain from directing Our attention to another matter which completely denies the false assertion mentioned previously. If the number of candidates wishing to enter the enclosed garden of the religious life is diminishirig, especia!ly among young women, the reason very frequently is that they find it too difficult to divest themselves of their own judgment .and surrender their freedom of action, as the very nature of the vow of obedience de-mands. Indeed some praise as the real peak of moral perfection, not the surrender of liberty for the love of Christ, but the curbingof such surrender. The"norm therefore to be prdfekred in the formation 174 dulv, 1955 TO RELIGIOUS MEN of a just and holy person would seem to be this: restrict liberty only where necessary; otherwise, give liberty free rein as far as possible. 17. We transmit the question whether this new foundation on which some are trying to erect the edifice of sanctity will be as ef-fective and as solid in supporting and augmenting the apostolic work of the Church as was the one which through fifteen hundred years has been provided by that ancient rule of obedience undertaken for the love of Christ. What is now of supreme importance is to ex-' amine this proposal thoroughly, to disclose what lies concealed be-neath the surface. This opinion, if carefully considered, not only fails to appreciate the nature of the evangelical counsel, but it some-how twists it to a meaning in accord with its theory. No one is obliged to choose for himself the counsel of perfect- obedience, which essentially is a rule of life whereby one surrenders the control of his own will; no one, We repeat, be it an individual or a group. They can if they wish conform their conduct to this new rule. But words must be understood and accepted according to their obvious mean-ing; and, if this norm is compared with the vow of obedience, it surely does not possess the same "supreme value; nor is it an adequate expression of the wonderful example recorded in Holy Scripture: "He humbledHimself becoming obedient unto death" (Phil. 1:8). 18. He therefore is deceived himself and deceives others who, forgetting the propensities of the soul and the inspiration of divine grace, offers as a guide to one .seeking advice about entering the re-ligious state only that new norm. Hence, if it is clear that the voice of God is calling someone to the heights of evangelical perfection, without any hesitation he should be invited for the attainment of this lofty purpose to offer freely the sacrifice of his liberty as the" vow of obedience demands, that vow, We proclaim, which the Church through so many centuries has weighed, has put to the test, has properly delineated, and has approved. Let no one against his will be compelled to this self-consecration; but, if he does will it, let no one counsel him against it; above all, let no one hold him back. IV 19. But enough on this point. At the moment, We wish to speak on external works and the interior life. Hardly any question of grave importance for the life of regulars, or for the religious life. in general, has been treated at greater length. Nevertheless We wish to present Our own judgment on this matter. ¯. 20.- It was not mere.chance that brought about in our day the 175 POPE PIUS XII Reuiew ~'or Religious rise and elaboration of the philosophy known as existentialism. The men of our time, when confronted by events which bring up diffi-cult metaphysical and religious problems to be solved, gladly, with-out a thought of higher principles, persuade themselves that it is enough to act. as the exigeficies of the moment demand. But the man who professes our holy faitb refuses to follow such principles and to makeeach passing moment of time his whole concern, hurling him-self head-long into the stream of life. He knows that the "things that appear not" (Heb. ll:l) are to be considered of supre.me worth, are pre-eminently true, and so enduring in the future as to last forever. Yet--be it said with sorrow--though warnings and exhortations have not been lacking, even some ecclesiastics,' not ex-cepting religious, have been deeply infected by this contagion; and, while not denying a reality that transcends the senses and the whole natural order, they esteem it of little.importance. 21. Has this grave and dangerous crisis been overcome? Thanks be to God, We may hope that it has. Certain things which We have Ourselves witnessed, and which events bare made known to Us, offer this assurance. 22. The most active zeal can be closely allied with the quest for the riches of 'the interior life. Two stars that shine in the firma-ment of the religious life, St. Francis Xavier and St. Teresa of Jesus, are brilliant proofs of this. 23. An ~eager external activity and the cultivation of the in-terior life demand more than a bond of fellowship; as far at least as evaluation and willed effort are concerned, they demand that they should march along together step by step. With the growth of de-votion to exterior works therefore, let there shine forth a corres-ponding increase in faith,.in the life of prayer, in zealous consecra-tion of self and talents to God, in spotless purity of conscidnce, in obedience, in patient endurance of hardship, and in active charity tirelessly expending for God and one's neighbor. 24. This is true not only of the individual religious, who really is such in heart as well as in habit, but it is also the reason why communities as a whole are~solidly founded in the sight of God and men, and are deserving of the most generous praise. The Church in-sistently demands of you that your external works correspond to your interior life, and that these two maintain a constant balance. Do you not, both clerical and lay religious, profess that you have~ embraced the state of evangelical.perfection? If so, bring.forth the 176 Jul~l, 1955 TO RELIGIOUS MEN frhits proper to your state, so that the Mystical Body Of Christ, which is the Church, may draw ever-increasing vitality from your strength and fervor. This is the very reason why religious orders totally dedicated to the contemplative life are in their own way necessary to the Church, since they are for her a perpetual ornament anda copious source of heavenly graces. 25. You know, of course, that it has often been remarked that charity to the neighbor is gradually losing its religious char-acter and is becoming secularized. But an honorable and kind treat-ment of others that has no foundation in faith, and springs from some other source, is not charity; nor may it be called Catholic. Charity possesses a. dignity, an inspiration, and a strength that is lacking in mere philanthropy however endowed with wealth and other resources. Thus, if We compare our Catholic sisters who nurse the sick with some others who perform this same task out of mere humanitarianism or for pay, We discover in them something en-tirely different and of higher value. They may at times be inferior to others in technical advantages, and We take this occasion to urge them not only to keep abreast of others in this matter but even to surpass them. But where our religious women, deeply imbued with the vital spirit of their institutes and daily prepared for the love of Christ to lay down their lives for the sick, perform their labors, a different atmosphere prevails, in which virtue works wonders which technical aids and medical skill, alone are powerless to ac-complish. 26. Therefore let those religious orders and congregations that devote themselves to the active life keep ever before their eyes and inwardly cherish all that stamps their souls with the lineaments of holiness and nourishes the fire of the Holy Spirit in the depth of their pure souls. V 27. Dearly Beloved, We wish also to refer briefly to the ef-forts of religious institutes to adapt themselves to our changed times, and to join the new and the. old in harmonious union. 28. When young people hear the statements: "We must keep up to date" and "Our efforts must be commensurate with the times," they are fired with an extraordinary ardor of soul;' and, if they are serving unde'r the standard of the religious militia, they keenly de-sire to direct the efforts of their future religious undertakings accord-ing to this principle. And,.to a certain extent, thisis proper. For it often has happened that th~ founding fathers of religious insti- 177 POPE PIUS XII R~oiew for Religious ,tutes conceived new projects in ordei to meet the challenge which newly emerging needs were urgently presenting to the Church and her works; and in this way they harmonized their enterprises with their age. Hence, if you wish to walk in the footsteps of your pre-decessors, act as they acted. Examine thoroughly the beliefs, con-victions, and conduct of your own contemporaries; and, if you discover in them elements that are good and proper, make these worthwhile features your own; otherwise you will never be able to enlighten, assist, sustain, and guide the men of your own time. 29. However, the Church possesses a patrimony preserved in- .tact from her earliest origin, which is unchanged in the course of 'ages, and which is in 'perfect accord with the needs and the aspira-tions of the human race. The Catholic faith is the most important part of this patrimony, and in the encyclical letter Humani Generis 'We recently defended it from new errors. Preserve most diligently this faith undefiled by any blemish: hold firmly to the conviction that it contains within itself exceedingly powerful forces that can mold any age. 30. A part of this patrimony is the good pursued in the state of perfection; and this you must seek with the utmost zeal, so that °by the use of its methods and resources you may become holy your-selves, and either directly or indirectly make your neighbors also :holy. In this manner they, sharing ever more richly in divine grace, may live a holy Iife and die a holy death. Another factor in this patrimony is the lofty and sublime truth that self-denial for the love of Christ must be considered the only path to perfection. This truth the changing times can never change. 31. There are, however, circumstances, and not a few, when you can and ought to accommodate yourselves to the temper and the needs of men and the age. Indeed to a great extent this has actu-ally been done, and now the task is being completely and perfectly accomplished by our combined counsel~ and plans. As may be seen from the variety of your undertakings both as individuhls and as institutes, you have already initiated many adjustments in schools, in the training of youth, in the alIeviation of human misery, and in the cultivation and promotion of learning. Hence it must be ad-mitted, and Our affirmation admits of no denial, that a vast amount of energy is even now being expended to meet the altered conditions of our era with new and effective resources. 32. Nevertheless, in striving to adapt yourselves to the ex-igencies of the present, it is, in Our judgment, of paramount con- 178 Julg, 1955 TO RELIGIOUS MEN cern that you shrewdly investigate what spiritual forces lie latent in your contemporaries, by what secret,desires they are motivated, and what the true picture .is of their souls. We do not of course mean the picture that manifests their detestable and censurable qual-ities and expresses the tumult of passion and the corruption of vice. But in men as men, and most of all as Christians, though entangled in error and sin, there is not a little good and even a desire for greater good. You must encourage these good impulses and foster these aspirations, being always careful however not to-accept from the world what keeps it wretched and evil, but rather to infuse into the world what is good and holy in yourselves, and in harmony with these salutary longings. Being solicitous therefore for that feeble good in the hearts of others, furbish and develop it, molding from its grains of gold precious vessels and gathering its rivulets into mighty streams. 33. Some think, and perhaps rightly, that three marks are characteristic of our age: amplitude in thought and discussion, uni-fication of plan, and organization and speed in execution. Are riot these three notes also distinctive marks of the Gospel? Are they not characteristic of those who profess the Catholic faith and live ac-cording to its principles? opened to our minds than "All things are yours and Cor. 3:25) ? What closer simplicity and the unity What greater amplitude of vision can be that offered in the words of the Apostle: you are Christ's and Christ is God's" (I unity in understanding and love than the declared to you in the Sacred Scripture: "God, all in all" (I Cor. 15:26) and "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and wil~h thy whole mind and with thy whole strength . . . Thou shalt love 'thy neighbor as thyself" (Mk. 12:28-34)? 34. To enable us to be swift and spirited, and unhampered by the recollection of perishable things, we are admonished: "No man putting his hand to the plow and looking back is fit for the Kingdom of God" (Lk. 9:62). And if you wish to behold models of virtue in whom these thr~e laudable qualities shine forth, recall tO your minds the Apostle Paul and all those who have been en-gaged in wondrous exploits worthy of an immortal remembrance. 35. Moreover, the ideals which light your way to contempla-tion and action, as well as the goal of the Church's other children, both priests and laity, are the achievement of Christian perfection and the salvation of the human race. For your part, you have at hand the most effective aids, namely, the evangelical counsels through 179 ¯ POPE PlUS XII,. Reoiew for Religious the'profession of your vows of 'religion, and through these by un-remitting warfare you can overcome the concupiscence of the flesh,. ¯ the concupiscence of the ~yes, and the pride of life (cf.I 3o. 2:16), -~ind thus become ever holier and efficient servants of God for the .salvation of mankind. Direct your thoughts and your actions to [reach these lofty heights, "so that being rooted and grounded in 'love" (Epb. 3:17), steadfast in the power of faith and rich in hu- ¯ mility, you may lose no opportunity to lead men, your brothers, ¯ to their Creator and. Redeemer, as stray sheep returning to their Shepherd. 36. Faithful and true to your duty of good example, see to it that your conduct harmonizes with the name you bear, and that ¯ your whole manne~ 9f' life conforms to your profession. According 'to the words of the Apostle of the Gentiles: "Careful to preserve the unity of the Spirit in the bond of peace" (Eph. 4:3), let peace reign within you and among you, among members of the same institute and among members of the same community, and with those of other institutes, between you and all who labor with you and with whom you labor to win men for Christ. Put far from you discords and disagreements which weaken and cripple undertakings begun with the highest hopes. The Church, as a field for apostolic en-deavor, is spread out all over the world; and an opportunity for toil and ~weat is open to all. 37. If the faith of religious is strengthened by the example of a life whose pattern is unyielding observance of the vows, if the priest regards nothing as hard or irksome in his quest for the salva-tion of souls, then the expression of the Apostle when referring to the word of God will also be true of them today, "living . . . and efficient and keener than any two-edged sword" (Heb. 4:13). We recently warned the faithful that in these calamitous days, when the misfortune and grievous want of many is in sharp contrast to the immoderate luxury of others, they should be willing to live tem-perately and to be generous to their neighbors oppressed by poverty. Come then, excel all others by your example in this insistent work of Christian perfection, justice, and charity; and thus lead them to imitate Christ. 38. Finally, with a great hope that the efficacious grace of our Lord Jesus Christ may bring forth from your Congress benefits of enduring value, and as a pledge of our abiding love, We affection-ately bestow upon all here present and upon religious communities everywhere in the world the Apostolic Benediction. 180 4 t Mot:her ern d, I--lelper o[ :he bloly Souls Sister Ma~y Cassilda TAKE the Blessed Sacrament, Mother! Keep Jesus with you!" / Startling words from a priesl~ to a humble religiou's woman! Yet, on the night of fire and consi~rnation following the San Francisco earthquake of 1906, the most unexpected ~became reality; and Mother St. Bernard could not doubt tba'~ this most redoubtable commission was for her. For to bet was held out the veiled ciborium Father Casey had just removed f~om the tabernacle. To her care was being confided in the terrors of that ni~ght the most precious of treasures, to be conveyed to'a place of safety. Our Lord clearl~z willed to accompany and 'protect the bewildered superior and her little community in their wearying flight. They were in sehrch of shelter from the adv~incing fl.ames, laden with what they could save from their abandol~ed convent. Mothe~ St. Bernard helps us to visualize the scene¯ "In the pres-ence of Jesus thus abased, entrusting Himself to me, tears filled my eyes," she writes; "I carried Him close to my heart, with a few of the commumty as escort, while the others saw to the transportation of our belongings. Walking alon'g the crowded streets, we prayed. I adored Christ hidden in my arms. When for a moment I lost sight of the others, my heart cried out in fear .t.o .my[ Lord, and there they were with us once ,more!" He assured them a safe ar-rival at the Church of St. John. Our Lord was theft replaced in the taberngcle and the HelpFrs spent the rest of the night in the base-ment of the church. This cross marking their, recent foundation was destined in the designs of God's providence to be the starting point of great development, for the San Francisco house. The Helpers devoted themselves amongst the homeless and destitute in the camps immediately organized; and, when, in the influenza epidemic of 1918, they showed themselves not only ready, but eager to nurse the plague-stricken, their place was forever fixed in the warm hedrts o]~ the West, from their archbishop down. But who was this religious selected by God fo.r so signal an honor, and how.had His providence T~onducted her thither from the quiet ancestral domain of her parents in sunny France? She was Marie Antoinette de Cherg~ and was born not. far from 181 SISTER MARY CASSILDA Review for Religioias Poitiers, France,. in 1850. There had been time since 1356 for the roar of battle tb die away; but the spirit of chivalrous France lived on in the line of Cherg~s, priding themselves on their loyalty to their traditions and their faith. Her father, Charles de Cherg~ eminent lawyer, archeologist, and writer of his time, was deeply Catholic and an admirable father. A prayer he composed for his sons has come down. to us written in fine French verse. "In Thy goodness, Lord; keep them ever faithful to their family motto; 'Straight on in the path of honor.' " The mother of Marie Antoinette was a pious, deeply affectionate woman, remarkable for distinguished gifts and devotedness in her home. The future Mother St. Bernard's character, ardent in the pursuit of holiness and dauntless in her zeal for the glory of God, can be easily discerned in her noble parents. She was a lovable, gentle child, fond of the games of her age, but already drawn by grace to the "greater things" of the saints. At the age of five, the farewell visit of a Jesuit leaving for the missions in China, and his blessing bestowed on her, left in her soul a grace which, she believed, de-veloped later into her immense desire to be a missionary herself. He had baptized her, child though she was, with the astonishing title of "Mother Abbess"; and it was spontaneously adopted. But her graces ran deeper than this. She found herself gradually drawn toward an absorbing love of God. As her own words tell us, "A mysterious recollection would steal over all my faculties, without my understanding what it was. I thought that everyone experi-enced the same, especially on First Communion day. I would with-draw to pray. I would have wished to be always alone to enjoy our Lord's presence. He seemed near to me in a way quite.different from anything faith or the imagination can produce; it was as if with my eyes closed I was sure someone was near me. Gradually I could think only. of Him." Marie Antoinette had need of a great interior strength, for natur-ally- and perhaps because of her interior favors--she was painf.ully timid, and frequently troubled with scrupulosity. N~ar her there was no one to help her. "I begged Our Lady," she wrote, "to send me someone to guide me in God's Name." Our Lady answered her child by-first enabling her to find in the family library the Spiritual Exercises of St. Ignatius. By these a clear and solid Christian phil-osophy of life laid in her soul a foundation and support for further graces. Then, in the person of an old. friend of the family, 'Father Rabeau, S.J., she found the "someone" she had asked, for as guide. 182 MOTHER ST. BERNARD. He directed her also in her works of charity, visiting tl~e poor and catechising the children of the neighborhood. Finally, seeing that her attractions were leading her toward the religious life, as lived by the Helpers of the Holy Souls, he put her in contact with the mother general. Marie Antoinette found in these religious the ful-fillment of all her desires of perfection and apostolate--even of the missi6ns in China. They lived the dee[i, interior life 0f Ignatian spirituality that she had learned to appreciate; they were zealous for souls, all souls, even those in purgatory, whom they assisted by their works of charity toward the living. Among them a warm family spirit sustained and cheered their apostolate. But it was only at the age of thirty that she was able to over-come a too-loving opposition and break away from her dearly loved family. She entered the novitiate in the old Premo.nstraten~ian Abbey of Blanchelande, where the souvenirs of the former holy monks spurred on the young to fervor. The Society of the Helpers of the Holy Souls had been founded only in 1856 by Eug~nie Smet, of Lille, France. She was born in 1825 of a fine family. The li~¢ely faith and enterprising spirit of the brave Normans was her inheritance. From early childhood she' had been drawn towards the suffering souls in purgatory; and un-accotintably so, for no death had marred the joy of her happy home surroundings. Her education at the Sacred Heart of Lille left its im-print on her; she determined to consecrate her life to God. Purga-tory was calling her, and the thought of it was stimulating her to constant sacrifice and devotedness. As a young girl, in her works of charity, she would leave gifts at the door of the poor or the sick with the written appeal, "Say a prayer for the Souls in Purgatory." Along with her solicitude for these Holy Souls, there was grow'ing in Eug~nie a childlike and ardent devotion to Divine Providence. "He gives me everything," she ended by saying, "I will give Him these souls He wants, and cannot have: I will be God's Providence!~'- This noble ideal awoke in her all her abilities for practical social work. Soon she was forming an Association of Prayer--others be-sides herself must be God's providence--and, thanks to good or-ganizing, she had thousands working for purgatory in many dio-ceses of France. For these Holy Souls she was even ready to tear herself away from her loved home and go to Paris, as she had been invited, to found an order for ~heir deliverance. The saintly Cur~ Of Ars, her counsellor at this difficult time, qualified~ her project as "a thought of love from the Heart of Jesus." When be'hearSt later SISTER MARY CASSILDA Review [or Religious that the rules of St. Ignatius had been granted to her struggling group; he exclslimed, "The poor littles ones, they are saved'!" "ires, throfigh the dire poverty of their beginnings, the disappointments, and anxious searchings inherent in such an enterprise, God was' re-vealing to Eug~nie (now Mother 'Mary 'of Providence) His plan for her work of aiding purgatory. Prayer there would be--and of the deepest !--with " expiation in the form of charity toward the living as the most effective means of helping the dead! The Helpers would give themselves to spiritual and corporal works of mercy, ac-cording to the needs of the country in which they would live, under the direction of the Church. A call to visit apoor woman sick in the neighborhood indicated their most precious means of expiation: care of the sick poor. Other works followed from this: instruction of converts, catechism in parishes, preparing belated bap.tisms, First Communions, confirmations, arranging for the validation of mar-riages, etc. Guilds were soon formed to meet at the Helpers' convent; and, as they became known, cases of all kinds were sent them by priests. The Helpers were launched to succor not on!y the Holy Souls, but all needy, helpless or hopeless ones, by personalized social service. Their works were to be gratuitous. Into the fervor of the early years of the order, Marie Antoinette de. Cherg~ plunged with her ardent desire for sacrifice, fruit of her special graces. There they xvere--all the sacrifices she wished for, and more besides! She had to learn during her novitiate to leave behind her, at the word of obedience, all fears or hesitations, as well as her frequent interior disturbances, and go straight forward, still, honoring the family motto. Her mistress Of novices discovered -%-e. ventually, shall we say ?--qualities of a great apostle glowing under her timid exterior. The occasion appeared in an .unexpected call on Sister St. Bernard to replace another novice for. a catechism lesson to the parish children. The novice companion, who assisted at the course, could not get home soon enough to relate to the mother mistress what she "had seen and heard"; a fire of. zeal had burst forth in Sister St. Bernard's clear exposition of doctrine, enflaming both children--and novice. At the following lesson to the same group, it was the mistress of novices--present to verify the marvel --who was herself enflamed. Soon after her: vows Mother St. Bernard was named superior of the Helpers' Convent at Montm~artre, Paris, built beside the site of the'chapel where-St. Ignatius and his compani6ns had pronou.nced their first vows. In this populous and ignorant quarter of the city, 1'84 MOTHER ST. BERNARD Mother St. Bernard's zeal found full scope for its activity: a transL formation in the neighborhoc~d was achieved. But the mother general trembled at the price being paid. In'a letter to Mother St. Bernard at this time, she wrote, "Dear d~ughter, it is the lack of care of your health and the ardor with which you undertake more than you can" do, that makes you ill. Yoi~ are to obey implicitly the mother in-firmarian; otherwise you will have roe dying of anxiety." Several years of very successful apostolate here and at Liege put the finish-ing touches to Mother St. Bernard's preparation for a more distan~ field of action. She was called, to head a group of Helpers for the first American foundation early in 1892. New. York bad been chosen. In her journal Mother St.Bernard wrote: "On learning the Divine Will I felt both joy and sorrow in my soul. This first step towards the missions rejoiced me, but I was broken by the thought of the sacrifices awaiting me. Lord Jesus, I give you all that I hold dearest!" On the pier at New York on a bright May morning, the new-comers were welcomed by two friends, chosen, it seems; by divine providence to further this latest enterprise of the Helpers. Miss Addle Le Brun and Miss Anne Cronise represented a group of Cath-olic ladies who were eager to have the Helpers extend their work to the United States. They had behind them Father John Pren-dergast, S.J., and Father Robert Pardow, S.J., who, on' visits to Europe, had learned to appreciate the practical character of this new congregation and had urged widely'among their friends that an in-vitation be sent to the mother general to found a house in New York. This appeal had been made, and fell in happily with the Helpers' rule which sends them to any part of the world where there is hope of God's greater service by procuring more efficaciously the relief and deliverance of the souls in purgatory. Archbishop Corrigan's blessing and hearty cooperation had been assured. And so.at last Miss Le Brun, as the chronicle tells us, "is receiving us as long-desired and much-loved sisters; even weeping "for. joy.", She conducted them to the small house prepared for them on Seventh Avenue near Twenty-third Street where other friends welcomed them no less warmly. A letter to the mother house remarks on the delicate it-tentions of their kind reception. ".'. even a lamp was burning bex fore a picture of Our Lady of Providence, Queen of Purgatory; there were flowers, arid holy water! and all. was provided, for the first meals of our little Community. I could never express to yoi~ fittingly the affectionate interest which dear Miss Le Brun and her 185 SISTER MARY CASSILDA Review [or Reli~iou~ family have shown us. Gratitude fills all hearts." ¯ For newcomers, surprises were to be expected. "Think: of it!" one wrote back to France, "the first to call on us after our arrival was a colored gentleman, a tbarming individual! He showed .us how to make the kitchen fire.". Through their refectory window catalogues, advertisements, etc., were flung at almost every meal. On their way across the East River, the ferryman would take no fare. Material help in varied fo~ms came at their prayer through the "visible Providence" of benefactors--it might be "bread," or "coal," or "a desk for Mother Superior's room." At Iast they ended by cry-ing out in return, "Good St. Joseph, you spoil your children!" On June 13, the first Mass was said by Father Wucher, provin-cial of the Fathers of Mercy. Devoted friends had surpassed them-selves in their zeal for the Lord's glory that the tiny chapel might be adequately fitted out in time. During Mass, it was with tears of emotion and gratitude that all present welcomed our Lord. The Helpers were ready now to do their humble part of constructive work in the service of the Church in the archdiocese of New York, discounting such handicaps as the unaccustomed heat, the language (a problem to some), and the :'caresses of holy poverty." To this day they feel how much they owe to the encouragement of the clergy and°the generous help of their friends. From these sources they drew, in great part, the confidence with which they began and the success they later achieved. Only two days did they wait for their first sick call. It was an old Alsatian woman confided to them by their chaplain. She was ~o receive Holy Communion on the Feast of the Sacred Heart, and they were asked to prepare her room. The home was in rehlity an bld shack set up in a small, damp yard. The sick woman was stretched on a low bed--in the midst of discomfort and disorder-- and welcomed as angels from heaven tl-ie "Sisters" who offered to "lend a hand" foi house cleaning and to be "sacristans" for the welcome of the adored Visitor of the morrow. Some sheets, here-tofore unknown in the home, brought a little material comfort; while a new bedspread, some clean towels, and a simple altar adorned with candles and flowers added a note of cheerfulness and hope. "You will come back again, Sisters, won't you?" asked .the sick wo-man; after the ceremony. A hearty "As long as you need us" was her reassurance. Cases of even greater poverty and need ~were soon discovered. .:. A.~Helper writing to he'r mother general makes light of the difti~ 186 dul~!, 1955 ., MOTHER ST. BERNARD culties ¯encountered. "What a pity .we can't make more often ex-. cursions such as we did lately on our rounds! Our visit to Mrs. X ended, we were preparing to climb down the stairs to go next door, but Mrs. X directs us, 'dust go by the roof, Sisters!' And so we did,: and continued down the block by the same route! I wonder how we shall fare this week--the roofs are deep in snow." Father Schleuter, S.d:, chaplain of Blackwe11's Island, sent the Helpers a call for help in his work there. In the Hospital and Home for Colored Incurables, they began their visits of cheering and in-structing, which they continue to this day. Other hospitals have since been added. Their first case among the colored was the subject of another letter of triumph to Paris. Love for the least of Christ's little ones ¯ drew the Helpers to these--so destitute of all in those days. And they realized they were loved by the "new Sisters." Hearts opened at their approach, and soon we read of the baptism of nine little Negro children under five years, along with a good woman whom human respect did not deter from "joining up." They all had been collected in the same street, one which resembled nothing so much as a camp of outcasts. In one home three children slept on fi heap of rags as a bed; no furniture at all was to be seen; the father, doubt-less as bead of the family, ' had the honor of a seat on the window sill. We may easily surmise what an amount of ingenuity and ac-tivity was needed to produce the ten neophytes washed and pro-perly dressed for baptism. These souls and others discovered in the Helpers' visiting needed further attention and spiritual development. Guilds at th~ convent were formed for different groups, and the prompt and" numerous attendance at meetings showed they were appreciated. The "colored ladies" of Friday evenings could hardly be persuaded to go home when the time came. "You tell us such beautiful things, Sister, that we would want to stay all night. No one ever before talked to us like that." Indeed, the impression of. the Helpers was something akin to astonishment as they found they Cguld speak everywhere of religion without fear of indiscretion. Souls seemed to expect the mention of the name of God and an invitation to draw nearer to Him; indeed, they seemed even to long for it. A glimpse of activities on their first Christmas day in New York might give an idea of what progress was being made: (1) several First Communions at the midnight Masses (friends who had,bein. invited to assist had hastdned to fill the chapel);.~(2)-~a.receptidn of. 1,87~ SISTER MARY .CASSIED~. sodalists of ourLady'scheduled' for'~t later hour in.'the morning; ~lnd (3)one fo'r tiny tots (boys and girls)" in the.afternoon--the last ended with a "party" for' all concerned. The bell for Offiice at last put" an end to the prolonged rejoicings, and also to the ceaseless smil-ing and entertaining of the hostesses. Instruction of converts was hnother' item of Helper apostolate. The first soul to be thus tended was a young girl who called and presented to.Mother St. Bernard.a note of introduction from Father Van Rensselaer, S.,J., of St. Francis Xavier's. Another case was that pointed out to us by a ~lesuit with the information; "Protestant woman ill: her "little granddaughter to be brought up Catholic:" A little later the priest asked news of his patient. "She is learning her catechism w'itb much fervor, Father," was the reply. "The child, you mean? . No, the grandmother." "You are .joking, Sister! That can't be! There is nothing to be done with that wo-man . she is a bigoted Protestant." "I can assure you, Father, she is well on the way to" conversion; and it wasn't diffi:ult, either." The 'Helpers' constructive efforts were tending not only to re-lieve misery but to promote development socially and spiritually. First of all, their guilds for young girls and women carried in their programs cultural help fitted to the abilities of their members; sew-ing, languages, singing Under able direction were attractions much appreciated:those displaying talent for music were assisted and en-couraged. A primitive lay apostolate was started among the most fervent members; they were to "bring others," "notify of cases," etc. Italian groups also (of both men and women) received par-ticular attention; soon their Lenten missions were bringing, the re- "treat master immense consolation by the great number of returns to God. As the chapel was filled to capacity, the Helper in charge would give as direction to bet more fervent members, "Don't come tonight; leave your place for that one who needs it more." The formation of the Lady Associates also was a work towards which Mother St.' Bernard's far-sighted zeal turned most .prayer-fully. Favored by God as she was, she seemed to have only to evolve a project in order to draw God's blessing down upon it. Her power was her trust in the "fluidity" of her apostolic 'vocation--its perfect adaptability to.the mentality and needs of America--and in this trust she went straig,ht 6n. The group.of Lady Associates, in the idea of the foundress, Mother Mary of Providence, was called to share closely'in .the Helpers' prayers and. apostolic labors, sharing thus in-their merits for purgatory. From these ~lite were to com~ 1':88~ July, 19~ MOTHER ST. BERNARD the indispensable contributions.towards the Helpers' upkeep an.d works, cooperation in organizing parties or outings, for other groups, companions for the sisters in their visits to .the sick, the poor, or the hospitals. Indeed, it was.no small consolation, for Mother St. Bernard to see certain ones arm themselves with sick-case kit and contribute humble personal service. They bad monthly conferences by the best-known speakers amon. g the clergy, and a three-day re-treat in Lent. By November, 1894, twenty-seven ladies bad already made their .promises of prayer and work for the Holy Souls and bad received their silver crucifix. Mother St. Bernard on this occa-sion stressed their "joy on being received as ou~; Associates, their happiness in the bond of closer union it established with the Helpers." For these souls Mother St. Bernard stood-out as an inspiration and a subject of veneration. One of the first group, who is still living and still a devoted Associate, loves to recall the thrilling im-pression of reverence they experienced when they.stood in her pres-ence. They could not but feel that in the depths of those gentle, smiling eyes was a Presence, whose radiance awed and won them. A ~roof of their esteem for her is found in a life-sized marble statue o(the Sacred Heart erected in memory of her in the convent garden at Eighty-sixth. Street. The uplifted eyes and arms of Christ ex-emplify well her spirit: "That they may know. Thee, the one true God, and Jesus Christ Whom Thou hast sent!" Mother St. Bernard, then, was the life of these varied projects: The generous response of New York Catholics to her zeal w~is the more and more numerous attendance at convent meetings. By 1894 the house could no Idnger contain them. The house itself, moreover, was becoming unsafe: c~uarters must be found elsewhere. This amidst general protestations; "our poor clients were for having the Arch-bishop oblige us to stay!" A' site on East Eighty-sixth Street, be-tween Park and Lexington Avenues, was "deemed suitable, since it placed the Helpers just between their dear poor and the friends not less dear on whom they relied for charitable help. Funds for the moving'were needed; the ladies, volunteered to sponsor a bazaar on the new premises. Let us hear an eye-witness tell of their fervor. "The Octave of the Holy Souls (November 2nd to 9th) :has closed as brilliantly as it began. The Archbishop had had his 'inevitable' absence ex-plained on the invitation cards. The chapel in its feast-day decora-tions gave sensible devotion, and our ladies.' kept it a bower of flowers for the full eight days. A bouquet for our Lord of still more ~189 SISTER MARY CASSILDA agreeable, perfume was the throng that crowded the chapel and drank in the words of Rev. Father Campbell, S.J., former provin-cial of the Jesuits. Father lent himself graciously to all the desires of our ladies for interviews, confessions, etc . " Father Campbell showed his appreciation of the organization by calling it "a great work destined to do much good, one in which good spirit and at-tachment to. their group is far above the ordinary." Nor was purgatory lost to view outside the convent by the Helpers. The Association of 'Prayer founded by Mother Mary of Providence was gathering in treasures for the deliverance of the Holy Souls. The Associates at present are numbered by thousands in each of the Helpers' convents (six now in the United States); they ap-preciate what is being done for their own dear deceased and are glad to obtain for them even more suffrages by participating actively in the "relief" work. For eleven years Mother St. Bernard had been praying, working, suffering, to give God to the souls whom providence directed to her in New York for purgatory's sake. She had loved God as St. John computes charity, for indeed she had "loved her neighbor." She had loved, too, her community; otherwise, how explain the un-failing response of its members to her unceasing calls on them "to relieve the misery of Purgatory by tending the needs of earth"? The fire of zeal that consumed her she knew how to communicate strongly and sweetly to her daughters; they ran gladly in the path she traced for them. But tbey were now to pay the price of further spiritual con-quests by sacrifice. Proposals for a foundation from various quarters :had been set aside by major superiors in favor of St. Louis. Arch-bishop Kane desired the Helpers for his flock, and Mother St. Ber-nard was charged to car'ry help. thither. Consternation reigned 'among her many friends; but Mother'St. Bernard, with ;i group of six Helpers, left in May, 1903, for her new field of activity. They 'found the little house that had been, rented for them on Delmar ¯ Avenue had been stripped by robbers the night.before their arrival. Of whatever furniture or provisions had been collected" for them, 'nothing .remained--and no 'wonder! Not fi door nor a window could, be closed securely; a state:of dilapidation.prevailed. But the exterior had the charm of St. Louis spaciousness' and verdure; the Helpers breathed gratefully an atmosphere of most cordial welcome; ~they,were delighted. Two beds were considered en6ugh .to start with; others'would come. Acarton would arrive correctly address~d.-~".'!.But 9'0 ~lulv, ¯ 1955 MOtHER. ST. BERNARD who sent us that?" would query the Helpers. "You bought it this mbtning," declared the grocery boy delivering it. "Not we, certainly!" "Well, someone just'as "certainly has v'aid for it." The ddnor was never discovered.; The large-l~eartedness of St. Louis Catholics assured the Helpers hearty support, frdm clergy and laity. Bishop Glennon, replacing Archbishop Kane taken sudde.nly ill, was delighted,~ when he heard no distinction of religion, race, or color was mad~ in their works. "You nurse the sick--colored?" he inquired. "Of course!" was the eager reply. The best families, with their deep spirit of faith, were glad show their appreciation of a work for their beloved deceased; g!fts of all kinds flowed in to lighten the rather severe poverty of the first weeks. It must have been great since the ~tory gores, that .the sister cook appeared one day in her superior's room to report a difficulty: she had just one dollar to get the commun!t~' thrbugb day. Mother St. Bernard, in her inimitable way. replie.d, we did not (ome here to eat; we came to save souts!" The incident ended happily, however, for the sister cook; she was called back to have an addition made to her capital. Sympathy was widely awakened. The "new Sisters' " arrival had got into the newspapers. Even bef6re the door bell had been repaired, friendly calls began. "You have come from so far, poor things !--have you been. expelled from France?" '.'The French hav~ such good taste., do you give instructions in millinery? or French?': or just, "Welcome to St. Louis . . . we will help you get started!" Work began at once; calls for nursing the sick around them--or even far from them--were answered. By June the Helpers already had sixty young girls forming a sodality. By October, thirteen ladies had gathered for serious apostolic work, and eight of their daughters and their friends in a group, apart. When the Octave of the Dead was solemnly celebrated with daily sermon and Benediction, one hundred of their friends fillefi chapel, ha.llways, veranda, etc. And their ardor .was no whir damp-ened if the preacher¯failed them unexpectedly; af~er'a wai~ o'f an h~ur and. a half,.they would have Benediction only, .anti depa;t-- l~ving the.work more than. ever! ~ " " ¯ . By. Januar.y .pf.'the next yea}r! sixty-two, colbred" w?.men we)~ attending a "weekly meeting. ¯ In thr~e years: time :(~is.soon as t.hei¯Helpers had settled in. their Review for Religions present home, 4012' Washington Boulevar.d) we read. of two. hun-dred and fifty poor who were~ served'ice cream .and cake at.a party,r How? W.e may 'wonder: All to the credit of.providence and St. 'Louisan generosity ! ,:~. Work. among the colored was pursued with an almost heroic courage. Along the banks of the Mississippi were to be found the poorest and m0,st abandoned of these; some of~the hovels 'were even a menace td~the lives of the religious. One Helper was warned that an infuriated husband was preparing to knife the next Helper who entered his house to care for his wife and cbiidren! The great need of the f~am!ly made the religious discou,n,t the possible danger; she "~ent again. But prudence.would nbt allow her to return--for the present ! The little c61ored children were collected for catechising when 'and where they could be i%u'nd. If a basement that h~id been "their ~e6tre" was needed ~or some other purpose, Helper-and pupils moved off res!gnedly with chairs and benches to the nearest hospitable-- iand still temporary--quarters. From contact with the parents of th~s~ children, bapt!.sms followed, often of whole families. Mother St. Berriard left St. Louis in 1905 to serve her order as foundress of a new house in San Francisco. But l~e} shpernaturai thirst fo.r the" total immolation"of foreign-mission life was not yet slaked. In her corresponderice with the mother ~eneral, allusion was frequeiatly made to China as a much-desired future post. At last ~.h:e latter w~ote her d~ar daughter to be in peace for the present, ~.'for if God Wants you in Chinal He will upset the earth to get you there!" We shill see bow, literally, He was soon to do so. " From the beginning San Francisco was to show'itself a worthy successor of New York and St. Louis as the "Providence" of the He!pets. Archbishop Riordan declared himself ~'their father," and ~ven complained paternally that he v~as not invited to do more for them. Providence also furnished friends, who, for the' sake of pur-gatory and its Helpers, were. glad to help "the Sisters" find a house and begin their charitable works. These were soon in full swing. A p~a~eful apostolate seemed assured them when, at five-fifteen in the morning, April 18 brought i~pon the city the historic earth-quake. When calm began to reappear and Mother St. Bernard was able to write, she began the account of the great catastrophe with the words, "God be praised for ha~cing enabled us to pass through these sad days in peace and joy in Our L'ord! All are saved, and not too exhausted, considering recent fatigues and emotions:" The 192 July, 1955 MOTHER.ST. BERNARD tale of these latter the .Helpers like to forget, remembering only the marked instances of divine protection, the touching, charity they had experienced, and the good they had been allowed to do for "souls. As a matter of fact, once the time of actual danger passed, they found a temporary residence, which promptly become an ark of salvation for many. ,lust a little later, Bishop Montgomery, on a visit to see how they were faring, discovered that the Helpers were making hay while the sun shone. Starting to open a door to the right, be was stopped by "Not~there, Excellency, confessions are being heard!" To the left, a group was being instructed for baptism; upstairs, souls in sorrow and distress had discovered the Helpers and were being consoled and helped. That morning eighty persons had assisted at a Mass said on the stairway; the absent members of the community were on their intensive tours in the camps. His Ex-cellency could only express his satisfaction with his Helpers for their readiness to meet the emergency. The catastrophe, indeed, which had shaken the city, ,bad not less deeply stirred the hearts of the victims: many saw in it the chastening hand of a Father long 9eglected, and were ready to turn to Him, or recognized in the Charity they' witnessed the one true church, and.desired to enter it. It was the happy lot of the Helpers to bring these to the priest. Five camps, each'comprising thousands of souls, were confided to their care;, and," before the refugees were able to find homes, the apostles bad again and again filled their nets wi'th the almost mirac-ulous draughts provided by the Lord; months of labor and fatigue, lightened by accompanying joy. By October a conventual life could be resdmed once more in a house temporarily rented, and the ordinary ,works of their voca-tion be resumed. To these were to be eventually.added extensive work among the French and the Chinese. But it was not to be Mother St. Bernard who would cultivate the new field as she had done in St. Louis and New York. The present shattering experience had seriously" fiffected her health, and she was recalled to Paris by an anxious mother general to be moth~red in her turn. Looking back over the labor of the year, she could say, "Our efforts have certainly borne fruit in Purgatory; and even if We had come to San Francisco only to give to God the souls re-cently converted, and to prevent, as we hope, 'so many mortal sins, ou~ sacrifices would be Well rewarded!" 'On September 19 Mother St. Bernard and a companion arrived once more at the'Jr home-land and were welcomed w. ith the warm affection that character- 193 NOTES ,FOR CONTRIBUTORS Reuieu.~ "for ,Religious izes the Helpers' family life. The time spent there¯ shou!d'~h~v~ been for her an epoch of peace and repose by the°side of her ~beloved mother general; but the Lord's way for her was still alternately one of extraordinary graces of union, and of interior¯ unrest and torment. Temptations, scruples, a too-ankious striving for a per-fection ever eluding her were now a 's~nctifying.fire in which' a last. mystic purification was being accomplished: and graces were being bbught for her apostolate. Finally, the mother general, yielding to the entreaties of Mother St. Bernard, gave her as assignment the missions. 'And in December, 1908, her last journey--this time to China !--was begun. The Helpers had been in that country since 1867, assisting the Jesuits in Kiang-su by training Chinese maidens for their priests' mis-' sionary work, caring for abandoned babies and orphans, and even opening schools for Chinese and European girls. Mother St. Ber-nard was welcomed there as a gift of God to the mission. She was appointed superior of one of the Helpers' convents in Shanghai, to which several European schools and free dispensaries were attacbed. The ~ictive part of her li'fe, ~however, was over; for her health had failed her completely now; but from her room, or even her bed; she' governed her establishment and had the consolation of 'designing and constructing a new altar for the chapel. It was the last time she would arouse and guide the latent abilities of her daughters for the adornment of the I£ord's abode among them. The Jesus she had ever so faithfully served was surrounded to the end by the care of her adoring love. After a long decline, patiently accepted, she went at last to find rest in Him who .had been her "All" in her struggles here below. His sacred name was the last her dying lips were heard to utter. She rests now in the convent cemetery; her remains, a long silent prayer for the welfare of her beloved China. Not es t:or Con!: 'ibutors tin our March number (pp. 104-112) we,publish~d the main part of a new style sheet. The material given here completes the .project.] VII. PAREN 'HESES EN,U.MERAT[ONS 1. Pla~e between parentheses figures or letters used to mark divi, sions of. enumer~ations,run., into the. .text. . :,,~ The,reasons for his resignation were three: (1) advanced age, (2) failing health', and (3) a desire to travel. 2. Pa'refitbe.ses a}e ~sed in pairs except that, when enum~;~d "di@- sions are pa~agrapl~ed, a~single parenthesis is ordmardy"u~ed {6 r94 NOTES FOR CONTRIBUTORS follow ~l lower-case (italic) letter or a lower-case roman numeral; a period is used instead of the parenthesis with Arabic figures and capital (roman) letters. He gave three reasons for not coming: a) He was not sure of the appointed time. b) He had no available transportation. c) He was sick. He 'gave three reasons for not coming: i) He was not sure of the appointed time. ii) He had no available transportation. iii) He was sick." He visited briefly the cities of-- 1. St. Paul, Minnesota; 2. St. Louis. Missouri; 3. Kansas ,City, Missouri. He visited briefly the cities of-- I. St. Paul, Minnesota; II. St. Louis, Missouri; III. Kansas City, Missouri. 3. If one or more of the enumerated items is a complete sentence, a period is the proper end punctuation; if all the enumerated items are. incomplete sentences and do not contain internal pur~ctuation, a comma is the proper end punctuation;if all th'e enumerated items are incomplete sentences and one or more of the items contain in-ternal punctuation, a semicolon is the proper end punctuation (cL the examples above). 4. If a period, comma, semicolon, or dash is needed at the end of a parenthesis that interrupts a sentence, place the mark outside.the parentheses. " Karen did not kfi'ow (or so she said). Here he gave .big strange, thofigh accurate (and' handsomely delivered), ac-count of the disaster. ]['ilton was.b.orn thi~ year of the flood (1894.) ; he doesn't remembe_r, much 5.' If a co, lon,.':question mark, or exclamation pbin~ I~elonks only"to th.e .p.a~[.enth_.~esi~, place the mark inside the p~ir~nth~ses' and end th~ sentence with another mark. : , ,~ : (Helen:) There is something .you'.are forget'tizig! "' '~' :. ' :: ~." .' Karen did not know (or did she?). ¯ :'" ¯ :" "''¢ Yates absconded with:'my fishing tackl~ (the.Scoundrel!;). d a , 6. If a colon, question mark, or exclamation point bel~n~ to the rest of the sentence or to.both the parentheses and the rest of the sentence, .place the mark outside the parentheses. .-" Pe'r6n nientions three ladrones (robbers) : Gonzales, Trega, and the'nameless . butcher. . ": . ¯ ¯ ;.Would.you care to join .us (in othei" words,, will you fake.the.d/ire)~ Chesterton said the most startling thing" ~oh. page 7) ! . ., .:i ¯ 1. NOTES 'FOR CONTRIBUTORS 7. Independent parenthetical sentences are enclosed in parenthese~ and are .punctuated and capitalized just like other independent sen-tences; the end punctuation is placed it/side the parentheses. I had just met the. man. (Oldenburg insists I met him a year earlier. Olden-burg, however, remembers things more or less as he pleases.) We had been introduced by Clesi, a mutual friend. VIII. COLON 1. Use a colon to introduce formally any matter that follbws-- usually matter in apposition. (A dash, less formal, may be used also for this purpose.) : She felt as .you would expect: worried, frightened, perplexed. 2. Use a colon to introduce a clause, that summarizes what has gone before. (A dash, less formal, may be [~sed also for this purpose.) You are to appear at exactly two o'clock; you are to be wearing a green cap; you are to leave at precisely th'ree: o'clock:" these things you must do . exactly and without fail, 3. Use a colon to introduce items tha~ are indented like paragraphs, provided that the introductory statement could stand as a sentence by itself. If the introducto;~z statement., is incomplete, use a dash. He'gave three ~easons for not coming: j ¯" 1. He~was not sure of the appointed time. . 2. He had no available transportation. 3. He was sick. He visited briefly the cities a) St. Paul Minnesota; b) St. Louis; Missouri; ,. c) Kansas ~City, Missouri. 4. Capitalize the first ~vord after a colon whenever you want to introduce formally a complete. :sentence following the colon. ., , The. '.next. questipn ~hat came up.for discussion was: Are the requirements for membership strict enough? . ,. 5. 0 D6 not capitalize the first ,k, ord after a colon, when. y9u are (I) merely giving an example or amplifying a preceding clause or (2) adding'brief iiems that do not make 'a" complete sentence. " Everything ffas~perfect for our walk' to Corona: the day was sun'ny a~id clear; the air grew cooler and scented as we climbed the Divide; and we seemed to have the .whole mountain to ot~rselves. Peace is not an accident:, it is built of law and self-restraint. Be sure to bring,these things .with you: .,swim.ruing trunks, slacks, and tennis shorts. OUR CONTRIBUTORS SISTER MARY CASSILDA, Helper of the'Holy Souls, went to China ~'i~h Mother St. Bernard!add spent the first twenty-five years of her religious life there; the latter part of her life has been spent almost entirely as mistress of novices. 3OHN MATTHEWS and 3OSEPH ,F. GALLEN are members of the faculty, of Wood-stock College, Woodstock, Maryland.: . ?1~,96 "['he ot: l x rnple John Matthews, S.J. GOOD example r(quires at least two persons --.the one Who gives and the one who receives the example. A man gives holy example b~; doing holy deeds; when these virtuous works move another to .imitafe them, that other is said to receive good example. Of course, all fine actions stir men to applaud them; but our human approval may go no further. At times, however, God appoints a worthy deed to serve as a grace. We call it an external grace' because it is a divine gift outside our souls-- for instance, the Bible. Thus when God wills that another's holy action be an example to us, then --and only-then-- can that act of virtue help us to do a like deed in a way leading to heaven. Then'the virtuous deed teaches us. It arouses our admiration. It draws us to imitation. It encourages us. It moves us to good thoughts and resolutions. It can even open up new paths of holiness. In this way a virtuous work prepares our minds and wills to receive from God the actual grace with which we can do deeds of superfiatural worth. So does the grace of example play its part in the divine plan for our salvation. Jesus Christ is our greatest model of holiness, our finest example of virtue. He practiced all the virtues in their fullness -- without defect and without sin. He excelled in love of and obedience to His heavenly Father. Towards men He was patient and merciful. He offered His enemies, a Heart of love. While humble, He evei spoke the truth with,courage. The perfection and harmony of virtue iri-spired all His actions. Rightly do we call one of such perfect holi-ness our greatest grace of example. Moreover, ou~ Lord had a mission to be for mankind the exem-plar of virtue. From ~ternity God the Father in His loving providence had willed expressly that the actio'ns of His Son should be graces of example for men of future ages. H~nce our Lord cafne into the.~orld to model holy deeds for us and to draw us to imitate His example. Our Savior was aware ofthis mission; and He completed it by model-ing ~vety virtue in every circumstafic6 of life--iia the family, in dealing with others, in poverty an'd labor, in honor and tempation, in prayer and pain a'nd death. $6 foi'countlesss'children 6f God, the actions of Jesus have been and are an external grace; throu'~-cen-t- ,197 JOHN MATTHEWS Review for Religious uries to come our Model will offer men the grace of holy example. "For I have given you an example that, as I have done to you, So you do also'[ (3ohn 13:15). Note those last words: "so you do also." Therein the Savior stresses our duty to be graces of example for our fellow men. Jesus has the right to command us; He is our Lord and Master. Yet He did not merely impose on His faithful the duty of imitating Him; He also practiced the virtues Himself: "As I have done to you, so you do also." Christ commands only what He first did. "For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow His steps" (I Pet. 2:21). In the likeness of ,Jesus, we too must give holy example to our brethren. This means, first, that we may not give bad example. Our ac-tions must never be a scandal to others. Hence priests and religious can well challenge themselves. Have I through discouraging advice failed to draw my neighbor to God when I could have? Has my neglect of duty been a bad influence on my flock? Has my failure led others to act remissly? Have my faults disedified those whom God has placed in my charge? We see readily that poor example can be very damaging to our neighbors' faith and .holiness. But our Lord also calls us to be sterling examples to those about us. Thus we are bound in Christlike charity to give .holy example, especially when it is needed to save others from suffering serious scandal or from committing mortal sin. This duty is uni-versal; on all men of all time rests the task of inspiring each other by worthy conduct. Particularly obliged to give good example are those having authority--religious superiors, parents, teachers, civil officials, bishops, and priests. Like Christ, her Head, the Catholic Church has the mission of being the exemplar of sanctity in the world. She must be holy her-self and she must also model holiness for every walk of life. In-deed, ~so clearly was the Church a pattern of virtue in her early days that even the pagans remarked this. "The practice of such a special love brands us in the eyes of some. 'See,' they say, 'how they love one another . . . and how ready they are to die for each other.'-1 Today likewise the Church's children must in .charity offer Christ-like example to those in and out of the fold. As Catholic~, there-fore, it is emine.ntly our duty to live. so virtuously, that God," if Hd wills, may use our holy deeds as patterns for imitation by other 1Tertullian, Apolo~y,'Ch. 3 9. duly, 1955 TH'E GRACE OF F.XAMPLE me'n. Then will Our Catholic life carry on the wonders our Savior did. Our practice of virtue will draw souls to Christ and to His Church. The duty of givin~ example will be an apostolate to our neighbors in the Lord. We will be our brothers' keeper, a good shepherd to sheep outside the fold, a leaven in the mass of mankind, and a flame lighting for men the way to God. Truly is our good example a help to the holiness of others--in the convent, seminary, school, parish, hospital, everywhere. It com-bats evil .example; it challenges bad will; it supplants ignorance (cf. I Pet. 2:12-15); and it offsets that fear of men which keeps the timid from acting rightly. Frederic Ozanam,2 hoping to begin his work amongst the needy, .was so hindered by obstacles that he almost gave up the idea. In search of strength he stepped into a church. There he saw a man praying before the Blessed Sacrament. It was his friend, Ampere, a scientist of renown, a pioneer in the field of electricity; and, from this man's prayerful example, Ozanam drew the courage to work again and finally to found the St. Vincent de Paul Society. The example of Ampere was an external grace, prepared by God from all eternity fbr the disheartened Ozanam. Again, worthy example helps man spiritually because it spurs others to imitation.In 1646, St. Isaac 3ogues, 3esuit missionary, died under the blows of an Iroquois tomahawk. As a young priest 3ogues saw two of his fellow missionaries returning from their labors to Quebec. He wrote3 of them to his mother. "They were barefooted and exhausted, their underclothes worn out and their cassocks hanging in rags on their emaciated bodies.", Yet the sight of these missionaries was an external grace for 3ogues--and the oc-casion of actual graces that made his missionary vocation stronger. He continues in his letter: "Their faces . . . expressive of content and satisfaction . . . excited in me both by their looks and conver-sation a desire to go and share with them the crosses to which our Lord attached such unction." That desire St. Isaac satisfied thr.oug.h torture and martyrdom. A last word. ~oncerns oumelves. God places us where we. can best~gain heaven and lead ot.he~s there. In this vocation all should give and receive holy example. Through the centuries the family heroes of~the Catholi+ Church--Christ, Mary, saintly men and wo- 2James Bro~terick; S.J.,'. Fred&ic Ozanam and His" Society (London: Bu~:ns, Oates f3 Washbourne Ltd., 1933:). . . ¯ -. . 3Dean Harris, Pioneers of the.Cross.in Canada (Toronto: McClelland and Good-child). QU~S.~IONS AND ANSWER~ Reoiew for Religious men and children--have been patterns of virtue for mankind. Today Catholics have the task of carrying on the work of their heroes and of being themselves graces of example for all those God brings into. th'eir daily life. Indeed, the Christian apostle will stand out amongst men as another light of the world, drawing souls to his Savior and his Church. Such a crusade can well be fruitful unto life eternal both for ourselves and our neighbors in Christ. As Catholics, we will also see the holy actions of others. These may not impress us much; indeed, we may even smile at them. When, however, God wills that another's act challenge us, we find heart and mind drawn to praise and imitate the virtuous deed. In this favorable situation God pours into our soul the heavenly strength of His actual grace, wherewith we ourselves can imitate the fine ex-ample of our neighbor. I~ is God who puts .us in the way of inspiring example. In His special care for each soul, He planned that from all eter.nity. We must, then, take to heart the example others give us; for thereby God seeks to help us grow more holy. We should profit by the worthy example we notice, be alert for the actual grace which fol-lows example, and use God's graces, both external and actual, to do those virtuous deeds which delight God and open heaven for us. ( ues ions and Answers 16 In Review {or Religious, XIII (1954), 251, it is stated: "Major superior-esses . . . shall send in their report as follows: . . . In 1956 . . . the super-ioresses of America (North, Central, South)." A doubt occurs to our minds as to whether the year 1956 is to be included in the quinquennial report, which then will be sent to the Sacred Concjrecjation of Rellcjious early in 1957. Kindly let us know. In a decree dated March 8, 1922, the Sacred Congregation of Religious determined the dates for the years in which the quinquen-nial report is to be sent to the Holy See by all religious institutes according to the" prescriptions of canon 510, and it provided as follows: "The five-year periods are determined and common for all religious institutes and they begin with the first day of January, 1923." Hence (he first report to be sent during the year 1928 began with Jantlary I, i923, and ended with December 31, 1927. Simi- 200 4.ul~l7 1955 . . QUESTIONS AND ANS,.WERS lar.ly .the report to be sent to the Holy See during the.year 1956 (nQt 1957) by all religious institutes of women' from the Americas (North, Central, and South) will cover the .entire five-year period beginning with January 1, 1951, and ending December 31, 1955. ml7-- When a sister v~hether temporarily or perpetually professed, who has left the community, is permitted for a good reason to return, should she take her rank in religion fron~ her first profession? Or should she be.' ranked according to her profession after her re-entrance? Supposing that by "left the community" you mean. that sister asked for and obtained a dispensation from her vows, then the an-swer is to be found in canon 640, § 2, which reads as follows: "If, by.virtue of an apostolic indult, he i~ received again into the insti-tute, he must make a new novitiate and profession, and his place, amongst the professed members, must be reckoned from the day of his new profession." On the other hand, "left the community" may simply mean that the sister was granted, an indult of exclaustration, that is, per-mission to live in the world for a time without the religious habit and in subjection to the local ordinary in conformity with the pro-visions of canons 638 and 639. In this case sister remains bound by her vows and the other obligations of her religious profession compatible with her state. She is, for the time being, not subject to the superiors of her own institute, but to the local ordinary in whose diocese she resides, and this even by virtue of her vow of obedience. Consequently, upon .her return to her institute, since she has never been released from her vows, she resumes that rank which she already had when she went out into the world for a time. A novice in a pontifical institutewhich has two full years of novitiate received the habi÷ on August IS, 19S3. During the canonical year the novice spent.twenty-two days in a hospital. Now two questions arise: (I) When does the second year of novitiate begin in this case? (2) What is the earliest date upon which the novice may tak,e first vows? First of all, l~t us recall to mind that' canofi 555; §12, states the foil.owing: "If the 'constitutions prescrib m6re than 6ne ~'ear for the novitiate, the extra time is not required" for the ;¢alidlty of th~ profession, except the constitutions expressly 'd'&la}{ btherwise." Since.nothing was said about such a provision, we may presume 201 QUESTIONS AND ANSWERS Review for Religious that the constitutions have no special provision for the validity of the second year of novitiate. What folloWs~ therefore, applies qnly to the licit profession of tb~ first vows after two years of novitiate. :.- On February 12, 1935, the Commission for the Interpretation of the Code "of Canon Law declared that an apostolic indult is re-quired in order that, the canonical year of novitiate mentioned in canon 555, § 1, n. 2, may be transferred to the second year of novitiate according to § 2 of the same canon. In other words, when there are two years of novitiate, the canonical year must be com-~ pleted dur]ng the first year. A canonical, year of novitiate which has been interrupted by a period of more than thirty days must be begun over again. On the other hand, if the novice has passed more than fifteen days but no~ more than thirty days even interruptedly outside the novitiate'house under the obedience of the superior, it is necessary and sufficient for the validity of the novitiate that he supply the number of days so passed outside. This is the statement of canon 556 regarding thi~ interruption of the canonical year. To complete this canonical year the novice .in question, must spend twenty-two complete days extra in the novitiate after August 15. Hence the second year of novitiate cannot be begun until midnight: of September 6-7. This answers our first question. If the second year of novitiate begins at midnight, September 6-7, thenit will be completed at midnight ~f September 6-7 a year later; and the novice may licitly take his vows on September 7, 1955. Superiors cannot shorten the second year of novitiate (Normae of 1901, art. 75), nor can they dispens~"from a'-certain number of days by reason~of power granted to ',them 'in the constitutions; and the reason is that there is no questio~ here o~ a simple disciplinary norm from which superiors may dispense. However, in the present case,.the superior would be justified in.requesting a dispensation from the Holy See so that the novice ~ay make his first profession of vows aftertwo years with his class on A~g(st 15~ 1955. Are indulgences 9ranted ~y the Holy See limited to Catholics of the Latin rite? How may a Cafh01i~ o~ ~he ,~e~'.rit~' share, ih ~hese indul-gences ff they a~e so I[mffed? Do Cafhofic~ off, he Greek r[fe,have the[r own book on in ences? . ": ,: Since indulgences, pertain directly to'the spk~tual good'of souls, 202 July!, 1955 QUESTIONS AND ANSWERS they must be intended for all Catholics.¯ In this matter there is no distinction between the Eastern and the Latin churches. As far back as December 23, 16'16, Pope Paul V assured the clergy and people of the Ruthenian nation in communion with the Apostolic See that they share with the rest of the faithful all in-indulgences upon fulfillment of the prescribed conditions (cf. Col-lect. Lacensis, II, col. 600 d). Within recent times a certain bishop of an Eastern. rite proposed the following question: "May the faith-ful of the Eastern Rites gain the indulgences granted by the Supreme Pontiff by a universal decree?" And the Sacred Penitentiary re-sponded in the affirmative on duly 7, 1917 (AAS, IX [1917], 198). Since these concessions refer only to indulgences granted to all the faithful by a universal decree, Vermeersch asks a very practical question (Periodica, IX [1920], 67, 68): "May Orientals by the use of scapulars and blessed beads gain the indulgences of the Latins?" He is inclined to the affirmative opinion, even in the case when 'the erection of a confraternity is required. His opinion is based upon an answer of the Sacred. Congregation of Indulgences which d~- clared it was lawful, for the master general of the Order of Preachers without a special faculty of the Holy See to erect confraternities proper to the Order also in churches of a different rite with the previous consent of the ordinary as among the Latins (S. C. Cong. lndulg., dune 21, 1893). There is no special book of indulgences for the Eastern Church. For such indulgences as have been granted by the Supreme Pontiff to all the faithful by a universal decree they may use the official Latin text issued in 1942 by the Sacred Penitentiary.under the ~itle of Enchiridion Ir~dulgentiarum (2nd ed., 1952). This has been ' translated into English under the official title of the Raccolta or Prayers and Devotions Enriched with Indulgences. ~-20-~-" In the case of a small monag:l'i~: chaptei', is it permissible to use fyped slips of. paper for votlncj inlplace 6f hand v~'riffen ones? Some elderly nuns do not ~e~h well:enodcjh:to write, and i~" would 'be very helpful if;they could be cfive~n"the typed namds of all th~ nuns 'enjoylncj ~passlve vblce. 'Our consti÷ufions do not specify "thekind bf ballot to be 'tJs~d b'i,t"onl~, i'hat it is to b~ "~leposffed in :÷heurn.; . .'. To avoid all .confusign~ and any~:pgssible, invalidity of votes because o~ a "lack of secrecy, only blank slips of paper should be.used ,203: QUESTIONS AND ANSWERS Review ~oF Religious in elections, even in the case of a small monastic chapter. When an elderly nun who does not see well enough to write advances to de-posit her ballot in the urn, let her give her blank ballot'io one of the tellers and ask him to write in the name of N.N. Since the tellers are bound to secrecy by oath (Canon 171, § 1) thiff method is proposed by a number of reputable canonists 'such as Schaefer (De Religiosis. ed. 4, p. 242, n. 499, 15), 'Jone (Commentarium in Codicem, I sub c. 169, n. 2, pp. 173-'74), De Carlo (Ius Religi-osorum, n. 125IV, p. 114.), Vermeersch-Creusen (Epitome, I, n. 287) and others. . On account of a very tight schedule it would seem necessary to have Benediction of the Blessed Sacrament on prescribed days during our medi-tation period. Would such a practice I~e considered desirable?. Or would it be better to have Benediction less often and have it outside of medi-tation time?" May a holy hour during which there is exposition of the Bles-sed Sacrament interspersed with vocal prayers and sincjincj be considered as a valid substitute for meditation?' Finally, is it permissible to substitute a second.Mass for par~ of the morning meditation? Geiaerallyspeaking, there should be no conflict between medita-tion period and Benediction of the Blessed Sacrament. The consti-tutidns[ pres~rib'e th~ period of daily; meditation and no superior has the power to dispense in a "~enera! way from this obligation by shortening it. On the other hand, the sisters should not be de-p. rived of the blessing of 'their Eucharistic King on those days when Benediction fs permitted by the local ordinary. Schedules can and sfiould b~ arranged so as to avoid a frequent conflict. In single in-stanci~ s when, o'wing to iin unforseen difficulty, both cannot be had, superiors may dispense from a part of .the meditation period in order to make it possible to have Benediction ~f the Blessed Sac[a-ment. Provided that the holy hour has several periods free for silent prayer, it may be used. for the evening meditation. The chaplain may be ask.ed to provide such intervals for silent prayer. It is hardly c.orre.ct to talk about "substituting a second l~lass for meditation." What the writer has in mind un.doubtedly is the fact that occasional.l~r a "dsiting priest puts .in an. appearance and says Mass during the time allotted to the morning meditation. There is no objection to the religious finishing their meditation during this second.Mass (cf. t~EVlEW' FOR RELIGIOUS XI [1952]-, 3~:~3, q. " 30). , . 20.4 " Religious Clerical Forma!:ion and Sist:er Format:ion Joseph F. Gallen, S.J. [The following article is an address given by Father Gallen at the first Eastern regional meeting of the Sister Formation Conference, held at Fordham University, November 27, 1954. Ed.] thought WE can aptly begin our meeting by borrowing a of P!us XII. There is no doubt that progress has been made in the education and formation of sisters. Our spirit, there-fore, should not be one of discovery and reform but of greater progress. We are to direct our thoughts and efforts, not to the merely necessary or barely sufficient, but to the perfect. The state of perfection implies not only personal perfection but also perfec-tion in God's work. The topic a~signed to me may be entitled, "Religious Clerical Formation and Sister Formation." The comparison is not new. Father Larraona, the Secretary of the Sacred ~ongregation of Re-ligious, stated in 1951 that the teaching apostolate of sisters had a distinctive similarity to the priestly ministry. There is nothing in the Code of Canon Law on the studies or .professional formation of members of lay institutes, brothers, nuns, and sisters. The sarhe silence is verified with regard to non-clerical studies in clerical in-stitutes. The aim of this talk is to give the pertinent legislation, and especially the mind and spirit of the Church, on undergraduate clerical studies of religious men. This is to serve as a basis of con-jecture to the mind of the Church on the education and formation in lay institutes and as a partial foundation for your practical dis-cussions on this same point. My instructions were to emphasize the reasons for the legislation on clerical studies. Since these reasons are not found in the Code of Canon Law but in documents of the Holy See issued before and aftdr the Code, this talk will necessarily be, in great part, a documentation'. I. DURATION OF UND~ERGRADUATE CLERICAL STUDIES Presupposing the completion of high school, canon law com-mands two years of the humanities (first and second year of coi- , lege), at least two years of philosophy, and at least four years of theology for rehgtous dest~,ned for the priesthood. Exact 1y the same norm is .true of diocesan clerical studies. 205 JOSEPH F. GALLEN There is also an added .period of clerical formation immediately after the completion of the seminary course. This period is only of counsel, not of strict obliga.tion.; but it is a counsel strongly urged by Plus XII and the Sacred Congregation of Religious for both diocesan and religious priests. The words of Pius XII to the bishops of the world on this pont are: "We urge you, Venerable Brethren, as far as circumstances may permit, not to rush inexperienced priests into the life of full activity." On the time of this added formation, he states: "Accordingly, We heartily approve the plan. of assign-ing for several years the newly ordained priests, wherever possible, to special houses." "Several years" demand a minimum of two years. The S. C. of Religious had already urged the same practice for religious priests. The undergraduate preparation for the priesthood is thus at least eight years of obligatory study and traini.ng after high school and two years of counselled limited activity and further formation after the completion of the seminary course. The reason for the obligatory duration was expressed in the same words by Leo XIII and the S. C. of Seminaries and Univer-sities: "The preparation for the priestly duties must be long and arduous, since no one becomes familiar with things of such great moment easily or rapidly." The same Congregation also phrased this purpose as follows: "The work of the formation of a worthy ec-clesiastic is arduous and prolonged, but the fruits that are gained are no less useful to the Church and no less consoling to the heart of a bishop." Th~ reasons given by Plus XII and the Sacred Congregations of Religious and of Seminaries and Universities for the highly recom-mended added period of formation are: the dangers that exist at the beginning of the priestly life; the insufficiency of seminary training for the inc'reasing needs of the people; the necessity of training in doctrine, technique, and in the new forms of the apostolate; the need of competent and experienced individual guidance in the min-istry and also in the spiritual lives of young priests: and the need of learning the necessities, dangers, and difficulties of our times. The subjects I would suggest for your though~ and discussion under this betiding are the following: Isn't it in accord with the mind of the Church that the young sister should finish her under-graduate schooling, and training before, beginning to teach? Isn't teaching also a greht work and one that demands.a proportionately long and arduous preparation? 'Is the ill-prepared and unformed 206 July, 1955 SISTER FORMATION teacher in. accord with the 'norm of. excellence of Catholic education stated by Pius XI in his Encyclical on Christian Education and in a letter to his Cardinal Secretary of State: "Catholic establishments, no matter to what grade of teaching or learning they appertain, have no need of. defense. The universal favor they enjoy, the praise they receive, the.numerous scientific works they produce, and par-ticularly the outstanding men of' great learning and exquisite cul- , ture that they contribute to the service of government, to the arts, to teaching, to life finally in all its aspects are more than a sufficient testimonial of their renown." Are religious superioresses guilty of the imprudence that Plus XI censured in religious superiors who wish to abbreviate clerical studies thht they may apply their sub-jects more quickly to the sacred ministry? He declared that the de-fect of such a rapid and inverted preparation can scarcely ever be remedied in later life and that the utility is later proved illusory by the diminished aptitude of the subject for the sacred ministry. I almost sense the familiar rebuttal that springs to the lips of many: "But we need the sisters. What of the thousands of children who must be given a Catholic education?" Let the Holy See an-swer. In an Instruction of April 26, 1920, to the Ordinaries of Italy, the S. C. of Seminaries and Universities repeated a recom-mendation of the. S. Consistorial Congregation that newly ordained priests be assigned as prefects in minor seminaries. One reason for the recommendation was that it would give the young priests one or two years of added study, formation, and initiation in the sacred ministry. The S. Congregation proposed to itself and answered the one di~culty that existed against the recommendation, i.e, the immediate need of priests in the active ministry. The Congregation maintained that this difficulty was outweighed .by the good of giving later a perfectly and solidly formed priest, that the profit of the added formation of one or two years was immensely greater than the good of supplying the immediate necessity, and also that the delay in supplying the immediate needs would be only for one or two years. The system would be in full operation at the end of this time, and the same number of priests would then be assigned yearly to the life of full activity. We can add ,that it appears to be idle to oppose the necessity of teachers against the longer preparation of sisters. The Catholic population in the United States is not decreasing; the de-mand for teachers will no~ decrease in the future. If the longer preparation cannot be given now, when will it be possible to give this preparation ? 207 JOSEPH F. (]ALLEN Review [or Religious We may add here some pertinent and important details of cler-ical studies. Canon law forbids religious superiors to assign any duties to the students of philosophy or theology that would be' an obstacle or impediment in any way to either their study Or classes. Canonical authors are quick to explain that the usual violation of this law is the appointment of such students as 'teachers'or prefects in the schools .of the institute. Furthermore, the Code explicitly grants superiors the faculty of dispensing students from some com-munity exercises, including choir, if this is judged necessary for their advance in study. The length of the scholastic year in clerical studies is nine months, which gives a summer vacation of three months. In a letter of July 16, 1912, to the Ordinaries of Italy, the S. Con-sistorial Congregation decreed that there should be four hours of class daily in seminaries. Four and a half hours daily were permitted only if there was a full holiday each week. These hours were to be broken, not all consecutive. The S. Congregation opposed a greater number of hours as impossible and gave as the reasons: the religious exercises obligatory in seminaries and the interruption of labor and rest necessary to avoid harm to the physical health of the students. Care of the health of the students is to be exercised in all seminaries, and it is at least not unusual for one of the officials to have the spe-cial duty of prefect of health. ¯ Is the life of (he young and sometimes even of the older sister in dark and even frightening contrast to this sensible legislation, regulation, and reasoning of the Holy See? She'is confronted daily with the exhausting task of six or seven hours of teaching young children, of extracurriculaf activities, preparation for classes, several hours of religious exercises, domestic duties in the convent, and some-times of added parochial duties.' She may have to attend classes for her own education on some afternoons and on Saturdays. Her Christmas vacation is frequently¯taken up in great part by a second retreat, and her Easter vacation is sometimes devoted to the annual retreat. In the summer¯she is faced by summer school for her own education, her annual retreat, and sometimes by catechetical schools. In such a regime we can seriously doubt that she.is capable'of being sou,ndly educated' by the extra classes .during the year and the sum-mer school. We can affirm with certainty that sufficient care is not being taken of her physical and mental health and that she is not being given the maternal government demanded by Plus XII. With equal certainty we can hold that her spiritual life is endangered. She is faced by an impossible life. Something has to break; and 208 dulg, 1.o55. SISTER FORMATION experience proves, at least usually, that the first thing to weaker~ in such circhmstances is the spiritual life. II. Pu~post~ OF UNDERGRADUATE CLERICAL STUDIE~ The essential purpose of undergraduate clerical studies is to ed-ucate and train a competent and worthy priest for the sacred min-istry. This purpose was expressed by Urban VIII, in 1624, "that they may later be useful workmen for the Church"; by Benedict XIII, in 1725, "that they may be worthy, skilled, useful workmen"; by Plus X, in 1910, "the formation of a priest worthy of the name." In 1940 the S. Congregation for the Oriental Church made a comparison with regard to this purpose, which we can summa~'ize as follows: If lawyers, civil officials, doctors must study for years and obtain a prescribed degree, if even those engaged in the manual arts must serve a long apprenticeship, certainly the ministers of Christ need a much longer and much more careful formation both because of the sublime dignity of their office and the most important duty of directing souls. Isn't the office of the Catholic teacher also sublime, also most important? That office is to form the mind, the heart, the soul to this life and especially to eternal life. Is the~sister being given a for-mation that is commensurate with her purpose and that can stand unashamed before the preparation required for a lawyer, a doctor, before that demanded and enjoyed by her secular colleagues in the teaching profession? We religious live in the day of a great move-ment in the Church, the renovation and adaptation of the religi6us life, initiated and fostered constantly and intensely by .Pius XII. Doesn't this movement demand that we no "longer look to secular agencies and persons for leadership, that the principle of our life, our work, our advance, our progress be within, not without? If we go into this purpose in greater detail, we realize that cler-ical formation is a training in knowledge and in sanctity. Knowledge is of less import.ance, but it is of great importance. The purpose of the formation in knowledge is not to produce merely a skilled spir-itual mechanic, a man unlettered outside the sacristy and sanctuary. It is the intention of the Church, emphasized by Leo XIII, that the priest be a man of culture, of wide and varied learning. Pius XII stated: "Seminarians are to be formed in piety and virtue and are also to acquire a literary and scientific learning that will later en-able them to exercise an efficacious and fruitful ministry among all classes of citizens. A priest must be thoroughly familiar with 209 JOSEPH F. GALLEN Review for Religious sacred doctrine but he also cannot be. ignorant of the knowledge possessed generally by cultured men of his own nation." To teach is to transmit culture. This is especially necessary in our country and age when, to paraphrase Pius XII, so many men work at machines and a much greater number think and live as machines. Every Catholic teacher should be distinguished by a strong family resemblance to her mother, the Catholic Church, the mother of cul-ture and the devoted parent of the liberal arts. Is the extension, the summer school, the discontinuous type of education of sisters apt to produce a person of information and methods ~ather than one of culture? Is the attainment of culture generally possible except in a continuous, prolonged, properly directed and properly regulated course of studies? " Seminary training is a preparation in knowledge; but, in the language of Pius XI, it is infinitely more a preparation in sanctity. Canon law sufficiently emphasizes this purpose and demands that common life be observed perfectly in religious houses of study, and this under the most severe penalty of privation of the ordination of the students, that only edifying religious be assigned to such houses, that the superior exert constant and careful vigilance to secure the most perfect observance of the religious exercises, that the students be committed to the care of a spiritual director of outstanding pru-dence, charity, spirituality, and religious observance, and that the professors are not only to be competent but also of conspicuous pru-dence and spirituality. The law on diocesan seminaries is perfectly parallel. The pre-eminence of this purpose does not escape canonical authors, who follow Clement VIII in classify!ng the period of cler-ical studies of religious as another noviceship. However, it is espe-cially in the constant directives of the Roman Pontiffs that the preparation in sanctity receive its adequate expression. Leo XIII and Benedict XV aptly summarized the purpose of diocesan seminary training not as mere observance of regulations, not as a mere mor-ally upright life, but as the formation in the students of the living image of Jesus Christ. In the thought of St. Plus X, the purpose of the seminary is to form the student in priestly sanctity, and the distinction between the priest and the merely upright man should be as great as .that between heaven and .earth. This purpose must be intensified for clerical religious, since Pius XII has clearly re-moved any possible doubt from the proposition that it is the ob-ligation of the religious, not of the cleric, to strive for complete evangelical perfectiOn. 210 July, 1955 SISTER FORMATION Thus the training in priestly sanctity, in the religious sanctity of the religious priest, demands this long noviceship of at least eight years. Plus XII stated to a gathering of members of the Society of 3esus: "As a long space of time is required to establish the sturdy oak, so prolonged patience is always necessary for the formation of the man of God. Therefore, the generous daring of young men that impels them immaturely into action must be curbed. Too hasty activity destroys rather than builds up and is harmful both to the subject and to the apostolic works themselves." In law the sister is no less the woman of God. She shares equally with religious men the obligation and the glory of striving for complete evangelical perfection. Isn't she being rushed immaturely into action? Is it conducive to her purpose of personal.sanctification to hurry a young sister into the life of full activity after only a year and a half or two years and a half of postulancy and noviceship? You must be aware that at times even postulants and second-year novices are assigned to this life of full activity. In the case of the novices, this practice, as customarily carried out in fact, is clearly contrary to an important Instruction of the S. C. of Religious. Are these facts in accord with the principle of Pius XII quoted above? In his Encyclical on Sacred Virginity, the same Pontiff demands the long segregation of the seminary and scholasticate for diocesan and religious priests and then asks the question: "What gardener in planting trees exposes his choice but weak cuttings to violent storms that he may test the strength that they do not yet possess? The stu-dents of the sacred seminary and the scholastics are certainly to be considered like young and weak trees that .must first be planted in places of shelter and prepared gradually for resistance and conflict." Shouldn't our age of the equality of woman have proved to us that she is the equal of man also in weakness? That she too needs a long segregation in the shelter of eternal things before she is strong enough to live eternal things even satisfactorily in the attractions and al-lurements of the things of time? III. ONE HOUSE OF STUDIES IN EVERY CLERICAL INSTITUTE The law of the Code is that every clerical religious institute is obliged to have at least one house of studies for philgsophy and the-ology. It is even somewhat probable that each province should have such a house. The same law is true of every diocese for the diocesan clergy. The reason for this norm is that the popes have identified the necessity of a seminary in every diocese with the necessity oLsem- ,JOSEPH F. GALLEN R~oieua Ioi" Religious. inary training itsklf. We may add that a seminary in every diocese and a house of clerical, studies in every religious institute a~e, gener-ally speaking, more conducive at least to spiritual formation and evidently permit greater control, direction, and supervision. This canonical norm prompts the following subject for your thought: Should not every congregation of sisters have its own juniorate where, immediately after the novicesbip, the young professed com-plete their undergraduate intellectual formation and continue their spiritual formation? An observation must be added here. In com-manding a seminary in each diocese and a house of studies in every clerical religious institute, the Church manifests that she has no excessive fear of educational inbreeding: This .difficulty will be overcome by having the juniorate teachers make their graduate studies outside their own institute. IV. EXCEPTION TO THE PRECEDING NORM According to canon law, if a religious institute or province can-not have a suitable house of studies for philosophy or theology or it is difficult to send the students to their own house of studies, t.hey are to be sent to the house of studies of another province of the same institute, or of another religious institu.te, or to a diocesan seminary, or to a Catholic university. In the same circumstances, a diocese is to send its seminarians to the seminary of another diocese or, if they exist, to the common seminary of many dioceses (interdiocesan) or to the common seminary of one or several ecclesiastical provinces (regional). These canons suggest the following thoughts for your consideration: the sending of the junior professed to the juniorate of another province, or to the classes of the juniorate of another in-stitute, or to the classes of a Catholic college or university, or to those of a diocesan college for sisters, or final!y to a central house of studies for all the provinces of the same congregation. One very important caution may and should be added here. A seminary is not a day school. By a seminary or clerical house of studies, the Church means a house where the students reside day and night. Otherwise, their principal purpose, the continued spiritual formation of the students, would hax~e to be classed as a practical impossibility. If we apply this concept to congregations of sisters, the following conclusion seems to be evident: If congregations send their junior professed to classes outside their own institute, these young-professed should reside in the one house of their own institute, under the direction of a mistress of juniors, whose office is to be 212 ,lulg, 1955 SISTER FORMATION analogous to that of the spiritual director in diocesan seminaries and clerical houses of study. If this is not done, the prihcipal purpose of a juniorate, the continued spiritual formation of the young professed, will also be a practical impossibility. A well-known authority on the law of religious, the Dominican canonist Pruemmer, has a per-tinent thought on this matter: "Experience proves sufficiently and superabundantly that clerical studies suffer when the students are scattered in small houses that serve only secondarily for studies; therefore, they are to be assembled in larger formal houses whose principal purpose is the promotion of studies." We can well add that their spiritual formation suffers even greater damage. V. SHOULD THE JUNIORATE, AT LEAST ULTIMATELY, BE Ex- CLUSIVELY FOR SIS:FERS; OR SHOULD THE JUNIOR PROFESSED BE SENT TO CLASSES WITH COLLEGE GIRLS? It is the repeated and insistent teaching of the Roman Pontiffs and the Roman Congregations, also in our day, that there is no such thing as a mixed seminary, that is, an educational establishment for both seminarians and secular students. The words of Pius XI on this point are: ". sacred seminaries are to be used only for the pur-pose for which they were instituted, the proper formation of sacred ministers. Therefore, not only must there be no place in them for boys or young men who manifest no inclination for the priesthood, since such association does great harm to clerics, but the religious exercises, the plan of studies, the method of government must all tend to prepare the mind of the student in the proper manner for the performance of his divine office. This .must be the sacred law of all seminaries and it admits of no exception." There are eminent canonists who maintain that the seminary is not to be classed as mixed if seculars are co~fined to attendance at the classes. However, the S. C. for the Oriental Church declared in 1940: "The doctrinal, moral and ascetical formation of the students is to be imparted in seminaries, that is, in colleges or houses devoted exclusively to the preparation of students for the priesthood and properly established and directed to this purpose." Therefore, the doctrinal formation also is to be exclusively for seminarians. This principle w'as affirmed more clearly for Italy by the S. Consistorial Congregation in 1912 and the S. C. of Seminaries and Universities in 1920: "Care is to be taken also that the classes be reserved to seminarians or aspirants for the priesthood, since the seminary classes, also of minor sem2 inaries, should have the distinctive spirit and orientation demanded for aspirants to the priesthood." The latter Congregation also gave 213 JOSEPH F. GALLEN Reoiew for Religious the essential reason for the principle, w'hich we can sumlharize as follows: As the formatioh of a Catholic must animate every Cath-olic teacher and be the soul of every Catholic classroom, so the for-mation of the priest must animate every seminary professor and be the soul of every seminary classroom; education is formation, not the mere imparting of knowledge; and every class must be a training in both knowledge and virtue. This doctrine of the S. Congregation is certainly not new; it is the basic concept of Catholic education. The reasons for the separation given by popes and the sacred congrega-tions are also: Clerical education is something entirely different from that of the laity and the association of the two is a cause Of loss of vocations, fatal to clerical formation, and the cause of great harm to clerical students. The distinction and separation of ecclesiastical and lay education are to be carefully pondered in the following em-phatic words of Leo XIII: "For this reason the education, studies and manner of life, in brief all that appertains to priestly discipline, have always been considered by the Church as something complete in themselves, not only distinct but also separate from the ordinary norms of lay life. This distinction and separation must remain un-changed also in our times, and any tendency to unite or confuse ecclesiastical education and life with lay education and life must be judged as reprobated not only by the tradition of the Christian centuries but by the apostolic teaching itself and the dispositions of Jesus Christ." Thus the subject for your consideration here is: Should not the classroom for the.young sister also have a distinctively religious spirit and orientation? Should not the religious formation of the sister animate all her teachers and be the soul of every class she attends? Is the classroom of secular girls the suitable place for the education of the young sister just out of the noviceship? VI. FINANCIAL SUPPORT OF JUNIORATES In his Apostolic Exhortation on Priestly Sanctity, Pius XII stated: "What is more, Venerable Brethren, We heartily commend the plans that you will discuss to insure that priests be provided not only with means to meet their daily needs but also with assurances of assistance for the future--as We are happy to see done in civil society--particularly for cases in which they may fall ill, be afflicted with chronic ill health, or be weakened by old age. Thus you will relieve them of all anxiety for the future." If we apply again the principle of comparison, the salary of sisters should be sufficient to 214 July, 1955 SISTER FORMATION provide for their daily necessities, at least all ordinary medical care and old age. It should also provide, at least in good part, for their for-mation. It is inherent and essential in every centralized religious in-stitute that there should be an annual tax on every house for the general and provincial expenses, and a very great part of such ex-penses is the education and support of subjects in the states of for-mation. This tax is a necessary item of thelbudget of every convent, and the income of any convent of a school or institution that does not belong to the institute is to be derived at least principally from the salaries of its sisters. VII. EDUCATION AND FORMATION OF SU~'BJECTS APPERTAINS TO THE INTERNAL GOVERNMENT OF [ITHE INSTITUTE The canons on clerical houses of studyi apply to all clerical re-ligious institutes, even if diocesan. These danons nowhere prescribe. any intervention of the local ordinary; but, on the contrary, they place houses of study under theauthority If the superiors and the general chapter of the particular institute.~l The reason is evident. The education and formation of subjects ih any religious institute, pontifical or diocesan, clerical-or lay, is a!matter that by its very nature clearly appertains to internal government, that is, to the authority of the superiors of the institute. ~he admitted concept of internal government in canon law is that it incl.udes not only the general relation of subje:ts to superiors but also the admission of subjects into the congregation and to the Iprofessions, their educa-tion and formation, appointment to various!offices' and employments, and transfer from house to house. Externallauthority and other per-sons outside the institute may and have h~elped; but the right, the obligation, and the rest{6nsibility for the e~ducation of subjects fall on the superiors of the congregation. I belileve it is necessary to em-phasize this point. In this matter higher religious superioresses are too prone to wait for those outside the institute to take the initiative, whereas they themselves have the responsibility for action. As a brief conclusion, we Imay approp~nate a thought of Pius XI: "There is perhaps nothing that the Church has promoted through the course of the centuries more tactively, maternally and carefully than the suitable training of he~r priests." In our own country, where Catholic educa}ion is so Important a part of the Church and of Catholic life and where sisters are so essential a part of that Catholic education, there is perhaps nothing that we should promote more actively, generously, and prog, resmvely than the proper education and formation of the sisters. " 215 Reviews INTRODUCTION TO THEOLOGY. Theology Library, Vol. I." Edited by A. M. Henry, O.P. Translated from ÷he French by William Storey~ Pp. 306. Fides Publishers, Chicago, 1954. $5.95. This is the first of a six-volume Theology Library, presenting a complete theological synthesis based on the Summa of St. Thomas. The translation of the other five volumes will appear during the next two years. The complete work, the result of eight years of collaboration by forty-one Thomistic theologians under Dominican inspiration, envisages as its audience: priests wishing "to continue to grow in the subject of their specialty"; religious seeking to pene-trate still more the subjects they teach in religion class: the laity in search of a systematic theology fo~ apostolic or professional reasons. Father Putz, in the introduction to Vol. I, after noting a gap be-tween the Latin manuals used by seminarians and the simplified textbook of religion courses, expresses the ~bope that the Theology Library will fill this.gap. Father Henry, the General Editor, prom-ises us no mere rehash of St. Thomas when he announces: "Each contributor has tried to rethink the questions and to present them under a form and in terms, nay, even in categories which are ac-cessible to the modern reader." This is, indeed, a bold promise, one whose fulfillment, especially in what concerns "the categories of the modern mind," will require that rare combination of a thorough knowledge of St. Thomas and of modern thought. Readers, then, will be justified in insisting upon some visible efforts at bridge-building between Thomas' mind'and that of today. Until the other volumes have appeared, one cannot determine how far the Theology Library suits the level of the audience en-visioned. To judge by the first volume, those who have had no formal training in thedlogy will find it very difficult to get the de-s

Issue 8.5 of the Review for Religious, 1949. ; .-~ - -SEPTEMBER P~qcjress ~hroucjh Thankscji~.in~ d~m onsecrat=on to ar . -. -. . ,~ Robe~Li opp _ Books as SpirituDairl~ cfors_ . J.H. Dunn R i::VI i::W -!:::0 R I::: E I G IO US VOLUME VIII . SEPTEMBER, 1949. NUMBER CONTENTS SPIRITUAL PROGRESS THROUGH, ACTIVE THANKSGIVING -" Ciarence McAuliffe.'S.3 . " . . : 225, REPORT TO ROME--Adam C. Ellis. S.d~ . VOCATIONAL LITERATU"'~ ~R -E .~.,". . -: . ! 240 ADM~ISSION OF ORIENTALS INTO LATIN INSTITUTES " " doseph ~.~Gallen, S.d. ; . 241 ~O,TAL CONSECRATION TO MARY BY ~OW-- Robert L/. Knopp. S.M . ~ 254 BOOKS AS SPIRITUAL DII~.ECTORS--d. COMI~IUN I C A T I O N S " ~\ . ~., . ¯ . 268 QUESTIONS ANb ANSWERS-- 35. "Toties quoties" Indulgence in Convent Chapel . '~ . 270 36. Recdption and Profession on Same Caldndar Day ,. ." . . 2-71 ~-37. Safeguarding Secrecy of, Elections . ~ . * . -. .~ 271 "38.Changes in.Prayers and "Legal Articles" of Consutut~ons . "~. . 272 39. Right to Say Funeral Mass of Sister . ~BOOK ~ 'REVIEWS-- The Little Office of the 'Blessed Virgin: The Veil. Upon the Heart: ;., De La Safle. a Pi6neer of Modern Education' . BOOK NOTICES . : ¯ . ~'. . 277 'BOOK ANNOUNCE~MENTS .¯.' . ~ . 278 REVIEW FOR RELIGIOUS, September, 194'9, Vol.' VIII, No. 5. P.ublished bi-monthly : 3~nuary. March, May, July, September, and No,cember at ~thd College PresL 606 Harrison Street, Topekdi, Kansas. by St. Mary'sCotle.ge, St.-Marys0 Kansas," wi.th,ecclesiastical approbation.~ Entered as second ~:lass matter danu~.ry 15, 1942. at the Post Office, Topeka, Kansas. under theact of March'3"~1879. " ~Editorial Board: Adam C.°E!I~is._S.J. G. Augustine Ellard. S.d. Gerald Kelly. S.J. Editorial Secretary: A~fred F. Schneider, S.d, CoPyright, 1949, by Adam C. Ellis. Permission ii~hereby granted40~ quota~io~ns of reasonable-length/ provided due credit be given~ this review': and the author. Si~bs,cription price: 2 dollars a y~ear~ ~ : Printed in U. $~ A. Before wrltincJ to us, please consult notice on 'inside b~ck cover . Spiri :ual Progress Through Active Thanksgiving ~ Clarence McAuliffe, S.J. THAT a spirit of thanksgiving is one of. the basic threads in the '| fabric of Christian virtues is clear.'from various theological sources, but especially from the let!;~rs of St. Paul. In thirty-five different ~exts the Apostle of the Gen files either expresses thanks to God for persohal favors received or urg, for benefits to themselves. He asks the "What hast thou that thou hast not re received, why dost thou glory as if thou admonishes the Colossians (Col. 3:15.) : rejoice in your hearts, wherein also you "be ye thankful." To the Ephesians he tion (Eph. 5:20): "Giving thanks ah name of our Lord ,Iesus Christ, to God th ~'s his readers to thank God '.orinthians (I Cor. 4:7) : rived? And if thou hast hadst not received?" He iAnd let the peace of Christ e called in one body: and aakes a sweeping exhorta-ays for all things, in the Father." Undoubtedly priests and religious do harbor in their souls an abiding spirit of gratitude to God. Moreover, they do not allow this virtue to remain in a purely passive condition, since they are ca'lied upon to exercise it every day. They make a thanksgiving after Holy Communion; another, after meals. They begin their examinations of conscience with an act of thanks. At every Mass they express their gra'titude to God, since gratitude is one of the four purposes that are infallibly achieved by every unbloody immolation of the Savior. Granted, then, that religious and priests d,o make certain acts of thanksgiving, even though they may be dulled by that common ene-my routine, it would, nevertheless, be conducive to spiritual advance-ment if those consecrated to God were more actively thankful. A few considerations may show why this is true and provide inspira-tion for its accomplishment. Even natural gratitude is a winning virtue, and we find its exer-cise praised and inculcated even bY pagans. Mothers are rare who do not, instruct their children to say "Thank you." How.ever, the gratitude with which we are concerned is supernatural. It is based on faith; it is activated by co-operation with actual grace, and it merits an eternal supernatural reward if the conditions for merit are veri-fied. But it-~does not conflict with natural gratitude. In fact, its 225 CLARENCE MCAULIFFE Reoiew for Religious psychological effects and its outward manifestations will be very much the same, and this truth should be borne in mind. Yet it is radically and intrinsically superior to natural gratitude because it can be obtained and exercised only by God's helping hand, and it leads to a reward far transcending the natural capacities of man. The thanksgiving of which we speak, therefore, is a super-natural virtue that inclines us to acknowledge and recompense the gifts that come to us from God or from another person under God. The virtue becomes alive when we say prayers or perform acts. that are motivated by the virtue. It is true, of course, that this virtue is not as lofty in dignity as the virtue of perfect love of God. Since, however, .it is easier for the average religious to act from a spirit of thanksgiving than from perfect love, and since the exercise of thanks-giving is an open door to perfect love, this virtue is worth culti-vating for its own sake. By making acts of thanksgiving to God, we practice a form of the more general virtue of religion. When we make such acts to parents or other superiors under God, we exercise one species of the virtue of piety. If we render thanks to our equals, we exercise one aspect of the virtue of justice. It is worth remem-bering that when we give thanks to superiors or equals for their favors, we can nevertheless exercise the supernatural virtue of grati-tude. ¯ We thank God by thanking them because we know by faith that they themselves are gifts of God to us. In order to realize more vividly how the exercise of supernatural gratitude can promote spiritual progress, it might be well to rdflect briefly on the energizing effects of merely natural gratitude. Suppose we recall some definite occasion in the past when we were briskly stirred by the emotion of thanksgiving. At one time or another we may have been thoroughly mean and .cross-grained "towards someone who had a full right to our love. : If that person was a parent.or teacher or superior, he might have rightfully punished us for our meanness. But he did not. He passed it over, never mentioned it, treated us as though we had done nothing wrong. Gratitudh surged up spontaneously in our souls." Or we might remind ourselves of that occasion when death visited our home and we were consoled by the visits and condolences of so many people. We were stirred by an active gratitude to them." Or, if we have not had such experi-ences, we might remember any other: the time that the doctor or a neighbor, at great personal inconvenience, lent us assistance when we needed it badly; some occasion.such as Christmas or graduation, 226 8epternber, I ~4~ PROGRESS THROUGH THANKSGIVING when parents and friends showered us with gifts. All of us have had these or other experiences in our lives when our natural gratitude was stimulated to a high peak of activity. Having recalled some such occasion from the past, we need not make any profound study of psychology to recall also the natural concomitants of that active spirit of thanksgiving. In the first place. we certainly looed our benefactor or benefactors. They had been good to us, and we by a praiseworthy natural reaction wished good to them. We resolved never to forget their kindness. We would be loyal to them and they would be the objects of our praise, never ot~ our blame. Secondly, the gratitude we felt prompted us to refrain from criticism not only of our benefactors, but of others als0. It even prompted us to disregard various circumstances that chafed us in one way or another. It made us satisfied with our lot. Thirdly, ,are were conscious of a spirit of humility. We realized that we had been treated far better than we deserved, and this realization put us in proper focus towards God and all men. Fourthly, we found that our active gratitude enkindled a special reverence towards our bene-factors. Fifthly, we were drawn out of ourselves and were inspired to do,good to others, even to those to whom we were in no way obligated. Finally, we recall that. on these occasions of animated thanksgiving our,souls expanded with joy. The whole world took on a different hue, and our hearts beat faster. A mere superficial glance at the psychological effects of a living thanksgiving reveals the truth of all this, and, be it remarked again, the manifestations of supernatural gratitude will be substantially the same as those of the natural virtue. .If, then, at diverse times in our lives we were so thankful for single gifts bestowed upon us by mere human benefactors, what should be the extent of our active gratitude to God? The degree of gratitude due a donor is measured partially by the number and kind of gifts received. And is it not a fact that we owe every single thing we have or ever will have to the munificence of Almighty God? In the purely natural sphere, my very presence in this world as a living person, drawn from the chasm of utter nothingness, is the result of God's generosity. It is the sustaining hand of God that keeps my soul and body united at every instant. I oannot even take a breath or blink an eye without His help. Every talent of my soul, every power of my body is a present with God's name written on it. My friends, my country, all the circumstances of my past, present, 227 CLARENCE MCAULIFFE Reoiew /'or Religious and future life are so many tokens of God's liberality. Even the physical and mental sufferings that come to me are His benefits and will redound to my good if I use them properly. Moral perversity is the only (hing that I can claim as my own. All this we know by our faith; we know it even by reason; but it has a hard time holding its footing on the slippery foreground of our consciousness. Moreover, these natural gifts are mere shadows when compared with the supernatural favors God has bestowed upon us. Our Catholic faith, our priestly or religious vocations are the result of God's thoughtfulness and labor. We have but a misty notion of sanctifying grace, but we know that it is in some ineffable manner a sharing in God's own nature. Besides, not an hour of the day goes by but God manifests His personal concern for each of us by enlight-ening our minds and fortifying our wills with His actual graces. Again, the sacraments are so many rivers flowing down from the cross on Calvary to irrigate the world with both sanctifying and actual graces. Indulgences, sacramentals, intellectual guidance, spir-itual consolations are but gifts of God delivered to us by the Cath-olic Churdh. Our dignity surpasses powerful monarch because we are the Ghost and the adopted children of liberality;. It is also worth remembering that, are conferred upon all or many men that of the world's most living temples of the Holy God Himself through His though some of God's gifts equally, most of them are decidedly individualistic, earmarked for me personally either by their very. nature or by the manner in which they are presented. For instance, the providence which God exercises towards me differs from that which He exercises' towards anyone else. I had fny own distinctive parents. I have my own distinctive qualities of body and soul, and my 9wn special circumstances of life. The touches of God upon my mind and heart by actual grace are adapted to my special needs and are tinged with His thoughtfulness of me personally. God worked out my vocation by a series of external circumstances and internal helps that were verified in no other case. Only in heaven will I realize the vast number of gifts that God addressed to me personally, but a little reflection will reveal some of them even now. This reflection will be time well spent since it will sharpen my active spirit of thanksgiving. So much f6r the number and kind of God's gifts. We are literally walking bundles of God's benefits. It should fill us with 228 September, 1949 PROGRESS THROUGH THANKSGIVING humility to realize that at times we are so briskly grateful to some human benefactor for a single favor whereas we are s.o sluggish in expressing our appreciation to God, the "Source of all blessings." However, gratitude should be m'easured not only by the number and kind of gifts received but also by the nobility of the giver. On this score also our thanksgiving to God should be intensified. Other things being in balance, we appreciate more a present from a superior than one from an equal. The modern craze for autographs rests upon this principle. We are not personal acquaintances of either the Holy Father or his secretary, but we would value more a rosary sent us by the Holy Father than we would the same rosary given us by his secretary. If, then, on various occasions we have been impelled to active gratitude because some other person has been generous towards us, what should be our active gratitude to God, the Lord and Ruler of the universe and the Father of us all? One other factor enters into the degree of gratitude that we owe another. It is the intention of the giver. The greater the love of the donor, the'more heartfelt should be our appreciation for his gifts. "The gift without the giver is bare." The nobleman who tosses his unfeeling coin to the'beggar at the castle's portal is a benefactor, but not a lover. He deserves thanks; but not very much, because he does not give himself in his gift. His coin, no matter how precious, does not symbolize any self-giving. So necessary is this disposition of love on the part of the giver, that a present bestowed out of unal-loyed selfishness, for instance, solely to obtain some favor from the recipient, really merits no thanks at all. It would probably be correct to say that those people who by their kindness really activated our natural gratitude in the past were motivated by a personal regard for us, a love more or less intense. But even so, their love cannot compare with God's when He com-municates His gifts to us. God is never ~imply a benefactor. He is always the supreme lover, and this spiritual truth is manifested strikingly in some of His gifts. Consider, for example, the gift of sanctifying grace. By it we are in some mysterious way made "sharers in the divine nature." It is the seed of the future flower of the beatific vision wherein we shall one day be enabled to perform in a finite way acts of knowledge and love that properly belong to God alone. No creature by its natural powers could ever behold God intuitively and experience the ineffable love and joy that follow upon that knowledge. In short, sanctifying grace is not only a symbol of 229 CLARENCE MCAULIFFE Ret~ietO for Religious God's desire to give Himself, but it is an actual giving of Himself in as far as it is possible for Him to do so. It is evident that God could not possib!y assimilate us into His divinity. " The result would be paiatheism, Which would conflict with His infinite perfection. But by sanctifying grace He has conferred upon us powers that truly resemble His own. Again, this effort of God to give Himself to us as far as possible is revealed by His constant bestowal of" actual graces. These are outright gifts. By them God Himself stimulates our minds and wills. He illuminates our minds by endowing them with a bit of His own divine wisdom, and He spurs on our wills to do good by communicating to them a mite of His own power. If a blood donor saves our life, we are deeply.grateful. He has truly given up a part of himself. God is constantly renewing our spiritual forces by transmitting to us through actual graces tiny sparks of His own knowledge and might. Moreover, these visitations of God are frequent. They come many times every single day. They are directed to our welfare. They benefit only ourselves,.not God. No self-seeking mars God's activity in our souls. These graces are tokens of a perfect love that seeks only the good of the beloved, and by these graces we see with God's own light and we act with God's own power. Finally, we note God's loving intentions towards us in His gift of the Blessed Sacrament. By this marvel of God's omnipotence Our Lord becomes corporeally present, not merely in one place but in thousands throughout the world. He does not walk about now in His visible body to visit us in our homes, but He remains on the altar in an invisible manner so that we can walk to Him and con-verse with Him. Furthermore, not only has He blessed us with this gift of His abiding presence, but He comes to us daily in Hol'~" Communion, a tangible proof that He is not just a benefactor but an ardent lover. He literally gives us Himself for a short time every day in a union that transcends any possible union between mere human beings. Holy Communion, then, together with sanctifying grace and actual grace lends us some tiny ins.igbt into the flaming love that inspires God in all of His gifts to us. On all scores, therefore, we should be more actively grateful to God than to any human benefactor. We are indebted to God not for one gift or a thousand, but literally for everything. .Even the gifts of other people to us are in reality God's gifts. He is the 230 September, 1949 PROGRESS THROUGH THANKSGIVING ultimate source of all our blessings. Moreover, in dignity God the Giver excels infinitely all human donors. Then too, no human benefactor can possibly be motivated by the unbounded love of God as this is manifested particularly by His gifts of grace and the Blessed Sacrament. Yet despite all this we are at times deeply moved to gratitude by one trifling gift from another person, whereas our grati-tude to God remains ineit and lifeless. No doubt one reason for our lethargy arises from the fact that God does not visibly appear when He confers His gifts. We are so tied to our sense perceptions that our emotion of gratitude does not spontaneously react when we cannot sensibly perceive the donor. To counter this difficulty we should vivify our faith, since we know b.v faith (and also by reason) that God as a matter of fact does give us everything we have. A good reason for our failure to be more actively grateful springs from a selfish trait or quirk in human nature. When we recei~'e many gifts from another, our spirit of thanksgiving instead of waxing tends to wane. We tire of saying "Thank you." We begin to take favors for granted, or we even begin to look upon them as our right. We all know this from per-sonal experience, but we also realize that we should fight against this natural tendency not only in regard to God but also in regard to our human benefactors. Suppose, then, that by God's help we do manage to weave into our souls a rhore active spirit of thank, sgiving to Him. What bene-fits will accrue to our spiritual lives? To answer this we need only recall the benefits deriving from an active natural gratitude. First, an active supernatural gratitude will lead us to more intense love for God. In fact, such gratitude is one of the avenues that leads directlx." to perfect love for God, as all spiritual writers admit. Secondly, this energetic gratitude inspires us with humility towards God and towards our fellow meri. Realizing that we have been given so much despite the fact that we deserve absolutely nothing, we descend to our proper level with reference to God 'and our neighbor. Thirdly, such living gratitude, represses grumbling and criticism. The truly grateful man does not complain. He does not have his adverse com-ments to offer about every new regulation of his superior. He does not make the round of the community spreading cheap gossip about others. He is too grateful. This effect of gratitude is expressed by the poet, ,Josephine Pollard, in her poem "Grumble Corner": 231 CLARENCE MCAULIFFE Ret~iew got Religious And man a discontented mourner, Is spending his da~ls in Grumble Corner: Sour and sad, whom I long to entreat, To take'a house in Tbanks-gi~ing Street. Fourthly, this energetic spirit of thanksgiving will give us the right perspective on the circumstances that enter our lives. We will evaluate them correctly. We will not allow our minds to focus attention on minor irritations which, if unchecked, may upset our peace of soul for days at a time. The grateful recollection of the uninterrupted series of benefits flowing to us every minute from God's liberality will reduce such irritations to their right size.and keep our minds in proper balance. Fifthly, this vigorous gratitude to God will not permit us to forget our fellow men. It will impel us to do favors for others, and it will guarantee that these favors will be supernaturally motivated. Sixthly, just as the expression of natural gratitude wins more gifts from a benefactor, so an active supernatural gratitude brings down more favors from God, especially by augmenting the flow of His actual graces. ¯Lastly, and very important, this brisk spirit of gratitude, just like its natural counter-part, fills the soul ~vih joy. The grateful man is always happy, and this atmosphere of happiness, correctly understood, is indispensable for spiritual progress. Since God is the ultimate giver of all things, we purposely emphasize the value of active gratitude to Him. However, the exer-cise of this virtue towards Him does not exclude the propriety of 'exercising it also towards our fellow men. In fact, it would be spiritually profitable for us to say "Thank you" to others much more often than we do, always remembering that we are really thanking God even when we address our thanks to others. Various people contribute to our welfare every day by their services for our spiritual, intellectual, social, and bodily needs. These benefactors should be thanked, at least on occasion. It would be detrimental to spirituai progress for a priest or religious to adopt the viewpoint either explicitly or implicitly that those who provide these services ¯ are merely doing their job. True enough, such benefactors may have an obligation in conscience to perform some duty for us, and in some cases we may have a right to their service. But it would be profitable to remember that even the rights we have are gifts of God to us and that-all those, therefore, who minister to u~ in any way deserve our thanks. Among those who merit special and lasting thanks are 232 September, 1949 PROGRESS THROUGH THANKSGIVING superiors since they more than others supply our spiritual, intellec-tual, and temporal wants. ~ Just as with all other virtues, if we wish to develop our spirit of thanksgiving, we must practice it. This means a fight against our natural inclinati6ns. By nature we take favors for granl~ed. Even the child, model of sanctity in a general way, has to be taught to express gratitude. In order to exercise this virtue more energetically we might, then, make it the subject of our particulaz examination of conscience. It would be helpful, too, since we are dealing with a supernatural virtue whose exercise depends on the grace of God, to pray often for a gradual increase of our active thanksgiving. Finally, we may make progress in this matter by pr~ayerful reflection on the fact that God is our loving Father. Father Faber in All for Jesus has a lengthy chapter on thanksgiving, and he attributes our lack of spirit in the practice of this virtue 'mainly to our failure to reflec( prayerfully on the truth that God is our Father. To conclude, we are aware that many motives urge us to advance in our exercise of thanksgiving. We know that God wants it, because we have read some of His words as contained in the writings of St. Paul. We know, too, the gospel story of the ten lepers in wbich Our Lord expressed His disappointment when only one returned to say "Thank you." We know also that the Church wants more gratitude to God. In her prayers during Mass she says in the Gloria: "'Gratias agimus tibi'" (We give thanks to Thee) ; in the verses before the Prefac,e she prays: "'Gratias agamus Domino Deo nostro'" (Let us thank God our Lord) ; and in the beginning of the Common Preface she sings: "'Vere dignum et justum est, aequum et salutare, nos Tibi semper et ubique gratias agere". (It is truly right and just, proper and salutary for us to thank You at all times and in all places). It is possible that we are urged to be grateful to God even by the rules of our order. St. Ignatius lays it down in his constitutions that his fol-lowers should "thank God in all things." Even reason tells us that we can never thank God enough. Prudence, of course, must regulate this virtue as it regulates all others, but most of us will probabl'! admit that we have not gone to excess in the exercise of thanksgiving. If there has been any imprudence, it has been in the dullness of our spirit of gratitude. The removal of that dullness will contribute substantially to our spiritual progress. 233 Report: !:o Rome Adam C. Ellis; S.J. "Introduction AS EARLY AS 1861 we find a clause put into the constitutions of congregations of religious women approved by the Holy See (Sacred Congregation of Bishops and Regulars) pre-scribing that the superior general must send in an occasional report to the Sacred Congregation. For example, in the Constitutions Of the Sisters of Nazareth of Chalon (September 27, 1861) the obli-gation was worded as follows: "The superior general is bound every three years to send to this Sacred Congregation a report on the condition of her own institute. This report must cover both the material and personal condition, that is, the number of houses and of the Sisters in the institute and their disciplinary condition, namely, the observance of the constitu-tions, as well as whatever pertains to the economic administration.'" Gradually some such paragraph became a regular part 'of all constitutions approved by the Holy See. When the Normae were established in 1901, Article 262 covered this point: "Every three years the superior general shall give a report to this Sacred Congregation regarding the disciplinary, material, personal, and economic condition of her institute. The ordinary of the place where the mother house is located will certify this report by signing it." Left to th'emselves, superiors general of congregations app'roved by the Holy See wrote their reports on the four salient points as best they could. Sometimes minor matters were stressed and written up at great length while more important matters were either merely mentioned briefly or omitted altogether. As a result, in order to pro-cure uniformity and to be sure to get all the essential information desired in these reports, the Sacred Congregation of Bishops and Regulars issued an instruction on July 16, 1906, regarding this tri-ennial report and added a list of 98 questions to be answered. In 1917 the Code of Canon Law extended the obligation of sending a report to the Holy See to "the abbot primate, the superior of every monastic congregation, and the superior general of every 234 REPORT TO ROME institute approved by the Holy See" (canon 510) but made the concession that the report need be sent only every five years unless the constitutions prescribed that it be sent more frequently. With the increase in the number of reports sent to the Sacred Congregation by all institutes approved by the Holy See, the work of the Sacred Congregation became greatly involved. Hence it was not surprising that it issued a new instruction (February 23, 1922, approved by Pope Pius XI on March 8th) in which it divided all institutions into five sections--religious men according to the nature of their institutes, religious women according to their geogral3hicat location--Leach section being assigned a definite year in which to send in its report. The old questionnaire of 1906 was replaced by a new list of 105 questions to be answered when making the report. Only organized religious institutes approved by the Holy See and societies of men and women living in common without public vows were bound to make this report; independent monasteries of men and women as well as diocesan institutes were not bound. Meanwhiie a new form of religious, perfection had been devel- Oped in the Church. This new form was recently approved by Pope Plus XII, who officially applied the term "secular institutes" to societies which embrace it. These secular institutes may also receive the approval of the Holy See in due time. The aftermath of two world wars manifesting itself in modern life has made it necessary for religious institutes of all kinds to adapt themselves to the external circumstances in which they are living. A consideration of these modern problems which beset religious prob-ably induced the Sacred Congregation of Religious to issue a n~w instruction (3uly 4, 1947) regarding the quinquennial report. Two days later Pope Plus XII approved this new instruction which super-sedes all previous decrees on the subject. We shall give the provi-sions of this new instruction and then add a few brief comments. The Instruction "I. According to the Code (canon 510) the abbot primate, the abbot superior of a monastic congregatioia (canon 488, 8°), the "superior gen.eral of ever,y religious institute, of eve.r,y societyoof, comr mon life without public vows (canon 675) and of secular institutes approved by the Holy See, and the president of any federation of houses of religiou~ institutes, societies of common life, or secular 235 ADAM C. ELMS Review ior Re:igious institutes (or their vicars in default c~.~ tL'e above-named persons or if they are prevented from acting ]canon 488, 8°]) must send to the Holy See, that is to this Sacred Congregation of Religious, a report of the state of their religious institute, society, secular insti-tute, or federation every five years, even if the year assigned for sending the report falls wholly or partly w~:hin the first two years from the time when they entered upon the office. "II. The five-year period shall be fixed and common to all those mentioned above in n. I; a1:d they shall continue to be computed from the firs~ day of dzn:iary, 1923. "III. In making :he reports the following order shall be observed : "1. From among the religious institutes, societies of common life, secular institutes, and federations approved by the Holy See whose members are men the report is to be sent: "in the first year [|948] of the five-year period: by the canons regular, monks, and cnlitary orders; "in the second year [1949]: by the mendicants, clerics regular, and other regulars; "in the third year [I950] : by the clerical congregations; "in the fourth year [1951]: by the lay congregations; "in the fifth year [1952]: by the societies of common life, secular institutes, and federations. "2. From among the religious institutes, societies-of common life, secular institutes, and federations approved by the Holy See whose members are women the report is to be sent according to the region in which the principal house is .juridically established: "in tl~e first year~ [1948] of the five-yea~ period': by the supe-rioresses of religious institutes in Italy, Spain and Portugal; "in the second year [1949]: by the superioresses of religious institutes in France, Belgium, Holland, England, and Ireland; "in the third year [1950]: by the superioresses of religious institutes in other parts of Europe; "in the fourth year [1951]: by the superioresses of religious institutes in tlie countries of America; "in the fifth year [1952]: by the superioresses of religious insti-tutes in other parts'of theworld and moreover by the superioresses of societies of common, life, secular institutes, and federations throughout the world. 2.36 September, 1949 REPORT TO ROME "IV. In order that the Sacred Congregation may be able to obtain certain and authentic information regarding all those monas-teries and independent houses approved b~r the Holy See--both men and women--which are not bound by canon 5 10 to send the quin-quennial report, and regarding congregations, societies of common life, and secular institutes of.diocesan approval, the following are to be observed: "1. Major superiors of monasteries or independent houses of men which, although they" are approved by the Holy See, neither belong to any monastic cofigregation nor are federated with others shall send to the ordinary of the place, at the time and in the order mentioned above (n. HI, 1), a summary report of the five-year period signed by themselves and by their proper councilors. The ordinary in turn shall send a copy of. this report signed by himself, with any remarks he may see fit to add, to this Sacred Congregation within the year in which the' report was made. "2. Major superioresses of monasteries of nuns with their proper council, according to the order above prescribed (n. III, 2). for general superioresses, shall send a brief and concise report of the five-year period, signed by all of them, to the ordinary of the place if the nuns are subject to him: otherwise to the regular superior. The ordinary of the place or the regular superior shall carefully transmit a copy of the report, signed by himself with any remarks he may see fit to add, to this Sacred Congregation within the year in ~hich the report was made. "3. The general superiors of congregations, of societies of'com-mon life, and of secular institutes of diocesan approval shall send a quinquennial report, signed by themselves and by their proper coun-cil, to. the ordinary of the place where the prihcipal house is, at the time and in the order above prescribed (n. III, 1 and 2). The ordinary of the place shall not fail to communicate this report to the ordinaries of the other houses, and he shall within the year send to this Sacred Congregation a copy, signed by himself, adding his own judgment and that of the other ordinaries regarding the "congrega-tion, society, or secular institute in question. "4. Independent and autonomous religious houses and houses of a society without vows or of a secular institute which are not united in a federation, whether they be of diocesan or of papal approval, shall send a summary report of the five-year period to the ordinary 237 ADAM C. ELLIS Re~ieto for Religious of the place in the order above prescribed (n. III I and 2). The ordinary in turn shall send a copy of the said report, signed by him-self and adding any remarks hi may see fit to make, to this Sacred Congregation, likewise within the year. "V. In making out their reports all religious institutes, monastic congregations, societies of common life, secular institutes and fed-erati~ ns approved by the Holy See, even though they be exempt, must follow exactly the schedule of questions which will be made out by the Sacred Congregation and sent to them directly. "Monasteries of nuns, autonomous houses ot? religious institutes and of societies and secular institutes appproved by the Holy See, and congregations, societies and secular institutes of diocesan approval shall use shorter formulas which will be approved for them. "VI. The replies given to the questions proposed must always be sincere and as far as possible complete and based on careful inquiry; and this is an obligation in conscience according to the .gravity of the matter. If the replies are deficient in necessary .mat-ters or if they seem uncertain or not sufficiently reliable, the Sacred Congregation will ex o~cio see to it that they are completed and, if need be, will even itself directly conduct the investigations. "VII. Before the report is officially signed by the superior and by the individual councilors or assistants, it is to be carefully exam-ined personally and collectively. "The general superioress of religious institutes of women and 6f societies of common life, secular institutes, and federations approved by the Holy See shall send the report, signed by herself and by her council, to the ordinary, of the place in which the mother house is located, so that he according to law (canon 510) may sign the report; then in due time she shall see that the report signed by the ordinary of the place is sent to this Sacred Congregation. "VIII. If any of the superiors or councilors who has to sign the report has an objection of any consequence to make to it which he was not able to express in giving his vote, or if he judges that any-thing concerning the report should in any way be communicated to the Sacred Congregation, he may do this by private letter, and may even be in conscience bound to do so according to the case. However, let him be mindful of his own condition and remember tha, t he will gravely burden his conscience if he dares in such a secret 238 September, 1949 REPORT TO ROME letter to state anything which is not true. "IX. At the end of each year all religious institutes, societies of common life, and secular institutes and federations, whether of diocesan or papal approval, shall send directly to the Sacred Congre.- gation of Religious an annual report, according to the schedules contained in the formulas which will be made out and distributed by the Sacred Congregation, stating the principal matters which con-cern the state of persons, works, or other things which ~nay be of interest either to the Sacred Congregation or to superiors, "His Holiness Plus XII, in' the.audience given to the undersigned Secretary of the Sacred Congregation of Religious on July 9, 1947, .approved the text of this decree, and ordered that i~ be observed by all and that it be published, all things to the contrary notwith-standing." Comments I. Who must make the report?--All superiors general of orders, congregations, societies living in common without public vows, and secular institutes are bound to make the quinquennial report from now on. It makes no difference whether they are still diocesan or whether'they have received the approval of the Holy See. Superiors of independent monasteries or houses not attached to a monastic con-gregation are also bound to make the report. The term "'federation" refers to a union of independent houses which have the same family name, live according to the same spirit, and are grouped together under the direction of a president who is a visitor rather than a superior. 2. When the report must be sent.--Whe division into five sec-tions follows that already in existence since the decree of 1922. The one exception is the case of clerics regular who pass from the third to the second year. 3. Forms for the report.--These will be of two different kipds. The first (revised and extended over that of 1922) will be for all institutes of whatever nature which have been approved by the Holy See. These will be sent directly to the Sacred Congregation after the ordinary of the place where the mother house is located has authenti-cated the signatures of the general council by appending his own sig-nature. The second form for diocesan institutes will be shorter and will be given directly to the ,ordinary of the place where the mother 239 ADAM C. ELLIS house is located. He in turn must read the report and, after having added his own comments, forward it to the Sacred Congregation. 4. Annual short report.--Every religious institute and every ¯ independent community, whether papal or diocesan, will be obliged to fill out a one-page report rega.rding the number of members, houses, and works performed. 5. Forms to be sent from Rome.--Since the new forms or ques-tionnaires'are to be sent by the Sacred Congregation, superiors are not obliged to make their reports until they have received them. When the forms appear, we hope to publish them in REVIEW FOR RELIGIOUS. In conclusion we may say that this entire instruction applies only to institutes which are directly subject to the Sacred Congregation of Religious. Institutes directly subject to the Sacred Congregation for the Propagation of the Faith will be guided by the instruction published by that Sacred Congregation on June 29, 1937. VOCATIONAL LITI:RATURE Since many of our readers are engaged in various forms of vocational coun-seling, we make a special effort to. keep them.informed of any vocational literature we receive. Leaflets and booklets on religious and priestly vocations that we have recently received may be obtained from the following: Vocation Director, St. Paul's College, Washington 17, D.C. (An illustrated leaflet entitled, "'Whtj Not Be a Paulist Missionary!.") Brother Recruiter, St. Francis Monastery, 41 Butler St., Brooklyn 2, N. Y. (Script and pictures describing the life of the Franciscan Teaching Brothers.) Ft. Superior, St. Joseph's House. Graymoor, Garrison, N.Y. (An illustrated booklet entitled The Gra~jmoor Brother.) Mother General, Franciscan Sisters of the Sacred Heart, 372 N. Broadway, Joliet. Ill. (Script and pictures illustrating the life of the Sisters.) Mission Sisters, Mesa, Arizona. (An illusrated booklet describing the work oi the Mission Sisters of the Spouse of the Holy Ghost.) House of the Good Shepherd, 8830 W. Blue Mound Road, Wauwatosa 13, Wis. (The life of St.Mary Euphrasia Pelletier in a pamphlet entitled A Harvester of Souls.) , Mother Vicaress, Corpus Christi Carmel, Keatney, Nebraska. (An illustrated leaflet concerning the work of the Corpus Christi Carmelites.) 240 Aclmission oi: Orientals into Latin Insl:il:ul:es Joseph F. Gallen, S.J. THE Code of Canon Law forbids, but does not invalidate, the admission of Oriental Catholics into the novitiates of institutes -of the Latin rite. Canon 542, 2° reads : ""The following are illicitly, but validly admitted: Orientals in institutes of the Latin rite, without the written permission of the Sacred Congregation for the Oriental Church." This prohibition extends to all Latin reli-gious institutes, whether clerical or lay, of men or of women. The Code is speaking here only of Oriental Catholics. Oriental schismat-ics are non-Catholics, and their admission into a Latin religious institute is invalid, in virtue of canon 538. Oriental Catholics are commonly called Uniates; Oriental schismatics, Orthodox. It is evi-dent that the Catholic Oriental rites do not and cannot differ from the Latin rite with regard to the natural law, divine positive law, or revelation in general. The differences are in rites, ceremonies, laws, and customs that are purely of ecclesiastical origin. We may be inclined to consider the present impediment as one of little practical import. It is true that very many institutes in the United States have never received an application from an Oriental. Many institutes, however, have received such applications and on more than one occasion. In several of these cases the impediment was not discovered until after the candidate had been admitted into the noviceship and even only after final profession. This should arouse greater attention to the impediment. It is also true, as we hope to show in the following pages, that there exists a .very prac-tical problem of recognizing that the candidate is an Oriental. The principles for handling cases of this impediment are contained in the explanations that follow. I. The Impediment An Oriental in the sense of canon 542, 2° is a Catholic who is an Oriental at present. Evidently a Catholic, formerly an Oriental, who has already legitimately transferred to the Latin rite, is not an Oriental but a Latin Catholic and would not be affected by the impediment. The intrinsic reason for the necessity of the permission 241 JOSEPH F. GALLEN ,Review for Religious of the Holy See is that admission to a Latin institute" implies the entrance into a state of permanent and necessary conformity to the Latin rite. Therefore, the permission of the Holy See is not required in the relatively infrequent case of the admission of an Oriental can-didate who is destined either to establish Oriental houses or provinces of the Latin institute or to be affiliated with those already in exist-ence. II. Rite of Baptism of Children A child who has not attained the use of reason must be bal~tized in the rite of l~is parents (canon 756, § 1). 1. If both parents are Catholics and of the same rite (canon 756, § 1) and (a) both are Latins, the child is to be baptized in the Latin rite; (b) both are Orientals, the child is to be baptized an Oriental. 2. If both parents are Catholics, one a Latin and the other an Oriental, (a) the child is to be baptized in the rite of the father (canon 756, § 2). Therefore, if the mother is an Oriental and the father a Latin, the child is to be baptized in the Latin rite; if the mother is a Latin and the father an Oriental, the child is to be baptized an Oriental. (b) A contrary provision for a particular rite can change'the prece~.[ng general norm (canon 756, § 2). Such a contrary provi-sion exists: (1) in the Italo-Greek rite, in which the child of an Italo-Greek father and a Latin mother may be baptized in the Latin rite with the consent of the father; (2) for the Greek-Ruthenian rite in Gaiicia, in which sons follow the rite of the father, daughters the rite of the mother, but all children of both sexes follow the rite of a father who i~ a Greek-Ruthenian cleric. (c) A child born after the death of the father is more probably ro be baptized in the rite of the mother. ' 3. If one parent is a Catholic and the other a non-Catholic, the child is to be baptized in the rite of the Catholic parent (canon 756, § 3). Therefore, if the mother is a non-Catholic, the child is to be baptized in the rite of the Catholic father, whether the latter is a Latin or an Oriental; if the father is a non-Catholic, the child is to baptized in the rite of theoCatholic mother, whether she is a Latin or an Oriental. 4. If both parents are non-Catholics (either unbaptized or 242 September, 1949 ADMISSION OF ORIENTALS Oriental schismatics or heretics from birth), the parents may choose the rite, Latin or Oriental, of the Catholic baptism of their child. This favor does not extend to Oriental scbismatics or heretics who have apostatized from the Catholic faith, either in the Latin or an Oriental rite. Such a child is to be baptized in the Catholic rite from which his parents have apostatized, according to the norms given in 1-3 above. 5. Illegitimate children are to be baptized: (a) in the rite of the father, if. his name is to be legiti:natelv inscribed in the baptismal register (cf. canon 777, § 2) : (b) in the rite of the mother, if her name alone is to be legiti-mately inscribed in the baptismal register (cf. canon 777, § 2) : (c) in the rite of the place of birth, if the name of neither the father nor the mother is to be legitimately inscribed in the baptismal register; in the rite of the minister of baptism, if many rites are in existence in the place of birth. 6. Abandoned children are to be baptized in the rite of the place where they are found; if many rites are in existence in this place, they are to be .baptized in the rite of the minister to whom they are given for baptism. IlI. Rite of Baptism of Those Who Haae Attained the Use of Reason 1. A person who has attained the use of reason may rece'~ve bap-tism in the ri~e be cboc,~es, independently of the rite, whether Latin or Oriental. of his parcnt~. IV'. Title of A~liation to a Farticular Rite in the Church By baptism a physical pets,on is endowed with juridical person-ality in the Church, that is, be becomes the subject of rights and obligations in the Church (:.~non 87). The unbaptized are not sub-ject tc~ purely ecclesiastical la~vs, but all b~ptized are subject to such laws unless some are exempted by the Church in a particular matter. The ecclesiastical diriment impediment of consanguinity does not invalidate the marriage of two Jewish first cousins, but it does nul-lify the marriage of two Episcopalian first cousins since baptism sub-jects the latter to laws that are purely ecclesiastical. It is only natural, therefore, that the Church has enacted that baptism is also to determine the rite of a physical person, since affiliation to a particular rite in the Church implies subjection to distinctive laws and customs and thus produces distinctive rights and obligations in the individual. 243 JOSEPH F. GALLEN Review for Religious Canc;n 98, § I states that a person is affillated to the rite in which he was baptized. Obviously this canon intends the rite in which the individual was legitimatel~! baptized according to the norms given in the two preceding sections. If baptism administered contrary to these norms determined the rite of the subject, there would have been no adequate reason for establishing such norms. Therefore, the principle that determines affiliation to a particular rite in the Church is the following: (1) a person belongs to the rite in which he was legitimately baptized; (2) if, contrary to the above fiorms, he was.!llegitimately baptized in another rite, he belongs to the rite in which he should have been baptized. The gdod or bad faith of the parents, the subject or the minister of baptism does not alter such a case of illegitimate baptism. For example, if two Maro-nite parents, thinking that their child may be licitly baptized in the Latin rite, offer the child to a Latin priest who does not even suspect the Oriental affiliation of the parents and baptizes the child in the Lati,n rite the child is an Oriental, not a Latin. Exactly the sam~ conclusion would be verified if there was bad faith or even deception on the part of the paren.ts, the priest, or both. A most noteworthy feature of this case is the difficulty it can cause religious superiors. The candidate will present a Latin baptismal certificate which will give no indication that he is an Oriental. There are two cases in which even a legitimate baptism in a p~r-ticular rite does not effect affiliation to that rite. The first is the case of serious necessity, when a person.is baptized in another rite becaus~e no priest of the proper rite can be secured (.canon 98, § 1). Such necessity is verified not only in danger of death but also when the baptism would be unduly deferred by awaiting a priest of the prdper rite. The consideration of the eternal salvation of the subject ren-ders the baptism in another rite licit in these cases of necessity. How-ever, the subject is not affiliated to the rite of his baptism but'to the rite in which he should ordinaril~t have boen baptized, according to the above norms. For example, if a Latin priest, with or without the request of two Melkite parents whose child is in danger of death, baptizes it in the Latin rite, the child is an Oriental, not a Latin. It is a well-known fact that these baptisms of necessity are of frequent occurrence in the United States, because of the scarcity of Oriental priests. The Latin.priest, in the example given above of the Melkite child, should have noted the Oriental affiliation of the child in the parochial bapt, ismal register of the place of baptism and should also 244 September, 1949 ADMISSIO~q OF ORIENTALS have sent a notification of the baptism to the proper Oriental pastor of the child. It is safe to assert that this law of annotation and notification with regard to an Oriental will oftentimes not be observed. It is not a law that is emphasized by the ordinary text-books of moral theology. We~ can thus again have the case of a can-didate for admittance into religion who Will present a Latin bap-tismal certificate that will give no indication of his Oriental affilia-tion. ' The" second case of a li~it aptism in a particular rite which does not cause affiliation to that'rit~e is a dispensation from the Holy See to the effect that one may be bfiptized in a particula~ rite xvithout, however, being thereby made ~i member of that rite. V. Transfer to Another Rite 1. Transfer from an Orielntal to the Latin rite, from the Latin to an Oriental rite, or the return to such a rite after a legitimate transfer is forbidden and is ilnvalid without the permission of the Holy See (can. 98, § 3). ' 2. When parents legitimatelly change their rite, the rite of children alread~l born is regulated by the following norms: ¯ (a) if the children have nlot attained the use of reason, they fo!- low the changed rite of the parents if both of the latter have changed their rite; if only one of the Iparents his changed rite, the children belong to the changed rite of tl4e father but not of the mother. (b) if the children haoe attained the use of reason, they have the choice of passing to the changed rite of the parents or of remaining in their present rite (c) if the children have completed their twent~l-first ~lear, they retain their own rite and are not affected by the change in rite of the parents. 3. There is one exceptio to the prohibition of passing to another rite. Canon 98, § 4 ,permits to a woman only, not before but at the beginning of or during marriage, to pass to the rite of her husband. She may also return to her former rite on the dissolution of the marriage. This latter right is limited by any contrary pro-vision made for a particular rite. Such a contrary prox?ision exists in the Italo-Greek rite, in which an Italo-Greek woman who had passed to the Latin rite of her husband is forbidden to resume the Italo-Greek rite on the death of her husband. 4. Oribntal schismatics and heretics from birth, upon their con- 245 JOSEPH F. GALL'EN Review [or Religious version to the Catholic faith, may .choose any Oriental rite they pre-fer. They have also the right of chooying to be affiliated with the Latin rite at their conversion. In the latter case they retain the right of returning to the Catholic Oriental rite that corresponds to their schismatical rite. If they are to be rebaptized conditionally, this rebaptism should, except in case of necessity, be in the rite they have chosen to follow. This favor, does not extend to Oriental schismatics and heretics who have" apostatized from the Catholic faith, either in the Latin or an Oriental rite, nor to occidental heretics dr schismatics. The former must return to the Catholic rite from which they aposta-tized, and the latter are to embrace the Latin rite. VI. Participation in Another Rite Does not Effect a Change of Rite Canon 98, § 5 affirms the principle that participation in another rite, no matter how prolonged, does not effect a change of rite. This norm follows clearly from the fundamental principles that one belongs to the rite in which he was or should have been baptized and that the permission of the Holy See is required to effect a valid change in rite. All the faithful, merely for the sake of devotion, may receive the Holy Eucharist in any rite (canon 866), may go to confession in any rite (canons 881, § 1; 905), and they may also attend Mass in any rite (canon 1249). All such participation in another rite, matter of what duration, does not effect a change in rite. Religious superiors in the United States will be compelled to exercise special care with cases that fall under this heading. It fre-quently happens that Orientals have been completely educated in schools of.the Latin rite or have for years participated in the Latin rite. They can readily believe that they are thereby Latins. They are Orientals. This¯ case is made more difficult when the baptism was also in the Latin rite (cf. section IV), for the Latin baptismal certificate will oftentimes contain no notation of the Oriental affilia-tion of the baptized. VII. The Permission The Holy See alone can grant the permission for an Oriental to enter a Latin institute. The competent congregation is the Sacred Congregation for the Oriental Church. The impediment is to admis-sion to the novitiate, not to postulancy. The common practice is to 246 September, 19 4 9 ADMISSION OF ORIENTALS apply for the permission 0nly before the noviceship and not before the postulancy. Since ecclesiastical authorities have .not objected to this practice, it may be safely followed. It has always seemed to the present writer that dispensations from any of the impediments of canon 542 as well as from those of the particular law of the institute¯ should regularly be sought before the postulancy. A sufficient reason for this doctrine is, to speak in general, that the refusal of a dispensa-tion is a practical possibility. A candidate who after several months in tbe postulancy should be compelled to leave because of the refusal of a dispensation would not be in an enviable state. This doctrine is more cogent in the case of lay institutes, whose superiors cannot be expected to know either the impediments or the conditions under which the Holy See is acct~tomed to dispense. It can be objected that the suitability of the candidate should be tested by the postulancy before a dispensation is secured for admittance to the noviceship. This argument does not appear to possess any great efficacy when it is considered that the Church does not impose the postulancy on all classes of candidates for the religious life. The petition is to contain the name, age, specific rite (not merely Uniate, but Antiocbene Marionite, Byzantine Rutbenian of the Philadelphia Ordinariate, Byzantine Ruthenian of the Pittsburgh Ordinariate, etc.), diocese of the candidate, and a statement that the competent superior is willing to admit him into ~he ~eligious insti-tute. A petition for a male candidate is to state whether or not he is destined for orders. A proportionate reason should be given for a dispensation or a favor that partakes of the nature of a.dispensation. The universal reason in the present case is the greater spiritual profit of the individual by religious profession to be made in a Latin insti-tute. 1 This reason does not have to be explicitly stated, since it is implicitly contained in the petition itself. The S. C6ngregation readily grants permission for an Oriental to enter a Latin institute. It has been said that the Holy See desires an Oriental to enter an Oriental province of the Latin institute he has chosen if such prov-inces exist in the particular institute. A study of several rescript, gives no indication that this desire has been urged. Furthermore, there are relatively very few institutes in the United States that have such provinces. Considerable variety is found in the manner in ~Religious profession as such constitutes the greater spiritual good, and in this case the profession is to be made in a Latin institute. 247 JOSEPH F. CIALLEN Review ~or Religious which the permission has been given, as will be clear from the fol-lowing : 1. If the candidate is not destined for orders (Brother, Nun, Sister).--Formerly a petition had to be made both before the nov-iceship and before first profession. The first rescript granted permis-sion to conform to the Latin rite during the noviceship, and the second definitively transferred the novice to the Latin rite at first pro-fession. In some of the rescripts it was stated absolutely that the subject was forbidden to return to his native rite without the permis-sion of the Holy See, while in others it was indicated that the sub-ject was transferred back to his native rite by the mere fact that he ceased to be ~i member of the Latin institute. In the present practice of the Holy See a petition is necessary only before the noviceship. The rescript does not transfer the subject to the Latin rite but merely grants permission to conform to the Latin rite. Obviously the subjedt who ceases to be a member of the Latin institute must return to the practice of his native rite, since the entire reason for granting permission to conf6rm to the Latin rite has then ceased to exist (canon 86). This is also explicitly stated in the rescript, as is the fact that the novice or religious retains his Oriental rite. Many of the latest rescripts also contain a clause that empowers religious superiors to permit the subject to use his native rite when-ever they judge this to be useful." The petitions for lay institutes are at least ordinarily being for-warded through the Apostolic Delegate. In this case the following 2The standard form now used by the S. Cong~'egation in granting the permission is: Prot. N . BEATISSIME PATER, rltus . dioecesis . ad pedes Sanctitatis Vestrae provolut . humiliter petit ut ad novitiatum admltti possit et dein in eodem . religiosam professionem emittere valeat, titui latino sere conformando. SACRA CONGREGATIO PRO ECCLESIA ORIENTALI, vigore facul-tatum a Ssmo D. N . Divina Providentia PP . sibi tributarum, benigne concedit ut Orat . in . de qu . in "precibus ad Novitiatum et ad religiosam professionem admitti possit. Eidem Orat . fit insuper facultas sese in omnibus conformandi ritui latino, ea tamen lege ut ritum nativum retineat ira ut si, quacuinque de causa, ad praefat . pertinere desierit, ritum originis sequi teneatur, quo interim legi-time uti potest quoties, Superiot?um iudicio, id utilitas suaserit. Contrariis quibuslibet non obstantibus. Datum Romae, ex Aedibus Sacrae "Congregationis pro Ecclesia Orientali, die . mensis . anno . 248 September, 1949 ADMISSION OF ORIENTALS formalities are required: (1) the petition in duplicate must be signed by the candidate: (2) the petitioner is to.state also the rite. place, and date of his baptism and that there are no Oriental provinc-~s in the Latin institute he wishes to enter; (3) the religious superior is to append a document in duplicate in which he states: (a) there are no Oriental provinces in his institute; (b) he is willing to admit the petitioner into his institute; (c) the date on which the noviceship of the petitioner is to begin: (4) all of the above documents are to be sent to the proper Latin local ordinary who will forward them to the Apostolic Delegate with his own approval in duplicate. 2. I[ the candidate is destined for orders.--The manner of giving the permission has varied also in this case. Foimerly one petition bad to be made before the novicesbip ~and another before first pro-fession. The subject was permitted to conform to the Latin rite during the noviceship and was canonically transferred to this rite b.y first profession. If he ceased for any reason to be a member of the institute, he was by that very fact transferred back to his Oriental rite. In some rescripts he was explicitly forbidden thereafter, with-out the permission of the Holy See, either to exercise any order he might have received in the Latin rite or to receive any higher order in his Oriental rite. From a study of several rescripts, it is clear that the present prac-tice of the Holy See is the same for a clerical religious as that for a lay religious described above. The rescripts read exactly the same. This is true also of the clause empowering the use of the native rite, which was mentioned above. This clause is written in on the stand-ard form, either by hand or typewriter, and it is difficult to account for its absence in some rescripts. If such a permission is given to some clerical and lay religious, it is not easy to see why it is not granted to all. Petitions for candidates destined for. orders are usually forwarded through the procurator general of the institute. If the petition is transmitted through the Apsotolic Delegate, the same for-malities are required as those listed above for a lay religious. 3. Urgent cases. Since the petition must be forwarded to the Holy See, it should be sent about three months before the beginning of the noviceship. If there is insufficient time to secure the permis-sion before the beginning of the noviceship or if the impediment is discovered only after profession, the petition is to be sent to the Apostolic Delegate, who in all likelihood can grant permission for a 249 JOSEPH F. GALLEN Review for Religious temporary conformity to the L~tin rite. He will then forward the petition to the Holy See for the permanent conformity. VIII. An Oriental Admitted to a Latin Nooitiate or to Profession without'the Permission of the Holg Such an admissi6n does not invalidate the noviceship or profes-sion. The case, with an explanation for the failure to ask for the permission before the novic~ship, is to be presented to the Holy See. The petition is to contain the' same information and the same for-malities are to be observed as described in the preceding section. The case, as one of urgency, is to be bundled first as explained immedi-ately above. The reason why permissi6n must be asked even after profession is that an Oriental who is received into a Latin institute places himself in a de facto state of permanent and necessary con-formity to the Latin rite in the religious institute. This is the intrinsic reason for the necessity of the permission of the Holy See before the novicesbip, but the same reason is equally verified after the beginning of the noviceship or after profession. IX. Aids for Detecting the Impediment The difficulty of recognizing whether the candidate is a Latin or an Oriental has already been emphasized. Baptism and participation in the Latin rite.are sources of this difficulty. Or~e author has also called attention to our tende, ncy to rank all Italian-speaking Italians as Latins. They can be Italo-GreeksJ from southern Italy. The primary aid is the baptismal certificate if it is from an Oriental church or from a Latin church With a notation of the Oriental affiliation. Without such a notation the Latin baptismal certificate will be of no help unless the names of the parents suggest one of t'he Oriental countries. The same thing is true of the.confirmation cer-tificate. It is to be noted that in most Oriental rites the priest, as the extraordinary minister, a'dministers confirmation immediately after baptism. The Maronites do' not follow'this custom. Oriental priests may confirm in this way the members of their own rite and of other Oriental rites that enjoy the same privilege. The help given by the marriage certificate of the parents will depend on the same facts. The marriage certificate may be merely civil or non-Catholic, and an inquiry concerning such a marriage may bring out the fact that the parents are Orientals. If one of the parties in a marriage is a Latin or a Greek-Ruthenian, the marriage is invalid unless contracted 250 September, 1949 ADMISSION OF ORIENTALS before a competent priest and at least two witnesses. However, as a general principle, the other Oriental rites in the United States did not demand the presence of a priest for the validity of a marriage. Therefore, when such Orientals contracted among themselves or with a non-Catholic, the marriage was not invalidated by the fact that it was contracted before a civil official or a nbn-Catholic minister. The Holy See has recently promulgated new marriage legislation for the Oriental Rites. In virtue of this legislation marriages con-tracted from May 2, 1949, by members of all the Oriental rites are held to the same law as that stated immediately above for Latins and Greek-Ruthenians. The outline ofltheOrientalCatbolic rites appended to this article'~ is intended as something of an aid for detecting the impediment. The native country and language of the parents of the candidate, if they coincide with those of any Oriental rite, are indications that a reli-gious superior should make further inquiries about the rite of the candidate and "parents. This outline has been compiled from several sources, principally from Attwater, The Christian Churches of the East.'~Places outside the eastern countries, such as Canada, South America, France, Belgium, Australia, and Mexico are territories of modern immigration. This outline, as regards.the total number of the faithful of any rite and especially with regard to the number and places in the United States, is only a hazardous approximation of fact. It is sufficiently accurate to fulfill the present purpose, that is, to provide a working norm of caution. Lay religious who desire a general knowledge of the Oriental r'~tes can read: Attwater, Donald. I. The Christian Churches of the East. ll. The Dissident Eastern Churches. Milwaukee, Bruce, 1947. Fortescue, Adrian. The Orthodox Eastern Church. Catholic Truth Society, London, 1907--The Lesser Eastern Churches. Catholic Truth Society, London, 1913.--The Uniate Eastern Churches. ed. G. Smith. Burns, Oates ~ Washbourne, London, 1923. The Catholic Encyclopedia, under Rites. zSee pp. 252 and 253. 9 4Material from Attwater, The Christian Churches of the East, is used with the per-mission of the publisher, The Br,.uce Publishing Company, Milwaukee, Wisconsin. 25l RITE TOTAL NUMBER IN . FOUND PRINCIPALLY NUMBER UNITED STATES OUTSIDE U. S. IN I. ALEXANDRIAN RITE 1. Copts -. . 63,000 2. Ethiopians . 30,500 Egypt Ethiopia, Eritrea II. ANTIOCHENE RITE I. Malankarese 50,000 2. Maronites . 391,000 1 60,000 India Syria, Uruguay, South Africa 3. Syrians . 74,500 III. ARMENIAN RITE 150,600 IV. BYZANTINE RITE 1. Bulgarians . 5,500 2. Greeks . 3,300 3. Hungarians . 140,000 4. Italo-Greeks 60,000 5. Melkites . 173,000 6,800 5,000 1 1 10,000 20,000 Syria, Irak, Brazil, Argentina Syria, .Near East, " Russia, Greece, Galicia, Rumania, France, Belgium Bulgaria .Greece, Turkey Hungary Italy, Sicily Syria, Egypt, Pales-tine, Turkey, Australia, Mexico, Brazil FOUND PRINCIPALLY IN U. S. IN DIOCESES OF 1 VERNACULAR LANGUAGE Arabic Amharic, Tigre ~1 Malayalam Boston, Brooklyn, Buffalo, Cincit~nati, Arabic Cleveland, Detroit, Fall River, Hartford. Los Angeles, Mobile, New York, Phila-delphia, Pittsburgh, Raleigh, Richmond, St. Lot~is, St. Paul, Scranton, Seattle, Springfield, Mass., Syracuse, Trenton, Wheeling Boston, Brooklyn, Columbus, Detroit, Arabic, Syr;.~c Galveston, Hartford, Newark Brooklyn, Newark, New York, Spring- Armenian field, Mass. ~- Bulgarian 1 Greek o. Magyar Brooklyn, New York Italian, Albanian, Greek Boston, Brooklyn, Chicago, Cleveland. Arabic Detroit, Los Angeles, Milwaukee, New-ark, New York: Providence, Springfield, Mass., Toledo 6. Rumanians .1.434,000 8,000 Rumania 7. Russians . 22,500 1,000 Russia, Europe, Far East 8. Ruthenians .5,000,000 a. Galiciansa . 302,100 Galicia, Canada, Brazil, Argentina b. Podcarpath- Cleveland, Detroit, Fort Wayne, Rock-ford, Trenton Los Angeles, New York In states of I11., Md., Mass., Mich., N. 3. N. Y., Ohio, Pa. Rumanian Russian Ukrainian inns4 . 293,871 Czechoslovakia, In states of Conn., Ill., Ind., Mich, N. ,l. Rusin Bukovina (Rumania)," N.Y., Ohio, Pa., W. Va. (Ruthenian) Canada, Brazil, Argentina 9. Yugoslavs . 55,000 .o Yugoslavia __ u Croat V. CHALDEAN RITE I. Chaldeans . 96,000 800 Irak, Syria Chicago, Detroit, Hartford, Los Angeles, Arabic, Syriac New York, Philadelphia, San Francisco 2. l~Ialabarese . 632,000 __1 India __1 Malayalam 1There are either no Orientals of this group in the U. S. or no figures exist as to their number. ~The Hungarians and Yugoslavs in the U. S. belong to the Diocese of Pittsburgh, Greek Rite. There are 14 parishes exclusively . for the Hungarians, with a total of 8,000 souls. The others are mixed in with the predominantly Ruthenian parishes. There ard two exclusively Croatian parishes, with a total of 1,000 souls. The others are mixed in with the Ruthenian parishes. ,SThe Ruthenians of Galicia form the Diocese of the Byzantine Rite (Ukrainian Greek Catholic), Philadelphia, Pa. ~The Ruthenians of Car~atho-Russian,. Hungarian, and Crotian nationalities constitute the Diocese of Pittsburgh, Greek Rite, Homestead, Pa. The two preceding groups are frequently termed Greek-Ruth~nians. They are the only Orientals in the United States who have their own Ordinaries. All other Orientals in this country are under the jurisdiction of the Latin Ordinaries. Tot:al Consecra!:ion !:o ary by Vow Robert L. Knopp, S.M. IN THESE DAYS ~vhen the message of Fatima is at last fanning the world to flame, any form of consecration to Mary must immediately claim the interest of her children. Her revel~tion that the world can be saved only through consecration to her Immaculate Heart-~consecration complete enough to sustain prayer and penance--must increase this interest if the consecration in question is a total one involving .the whole being and activity of the one consecrated. And finally, the urgency of her request, attested by the divine stamp of a cosmic miracle, must still further intensify this interest if the consecration has itself been attested by the Vicar of Christ on earth. Papal approval and commendation have long been accorded the total consecration to Mary by which.Marianists (members of the Society of Mary) are perpetually professed in the religious state. This year, especially, seems a most fitting time to explain this reli-gious consecration, for the Marianists are celebrating their American Centennial and anticipating two more centennials for next year-- that of the death of their saintly Founder, Very Reverend William Joseph Chaminade, and that of the foundation of their first American school, the University of Dayton. A further appropriate circum-stance is the recent arrival in America of the Daughters of Mary, a congregation of Sisters also founded by Father Chaminade and sharing with the Marianists the same total consecration to Mary by the vows of religion. This article is a small part of the Marianist expression of grati-tude to God for those hundred years during which they have been privileged ~o make their contribution to religious life in America through the 'total consecration which Father Chaminade always called the "gift of God" to the Society. Certainly, on their part, the Marianists and the Daughters of Mary, through the wise choice of, their Founder, have received gratefully both inspiration and breadth from many other religious institutes, to the enhancement of their own religious consecration. They humbly hope that in their turn 254 CONSECRATION TO MARY they may contribute by their Marian spirit to the vitality of other religious, both men and women. It is a curious circumstance that Father Chaminade founded the Marianists one hundred years before the Fatima miracle, even to the month. He had been waiting twenty long years in Bordeaux for the sign evidently foretold in revelations granted him during his exile in Saragossa at the famous shrine of Our Lady of the Pillar. That sign came off May 1, 1817, when one of his most promising young sodalists, John Lalanne, put his future entirely at the disposal of Father Chaminade. In October, 'the first seven members, repre-senting quite different walks of life, formed the new Society. They had already been consecrated to Mary as sodalists: then, desiring to belong to her more completely, they had under Father Chaminade's direction dedicated themselves to her by private vows while still living in the world. Now they prepared to give themselves totally ' by a consecration that constituted them religious, whether as priests, teaching brothers, or working brothers--the diverse categories which this new religious consecration united in harmonious social equality. To grasp the true significance of this total consecration, we must see it in the setting of Father Chaminade's full concept of religious life. To delineate this concept in all its completeness has required a family document, The Spirit of Our Foundation, over 2,000 pages in length. Hence, only a brief idea of the underlying principles can be sketched here. In the following developme.nt, quotations from the writings of Father Chaminade are taken from this family document. Father Chaminade followed the traditional concept of religious life as the state of perfection--a state constituted by the three vows, a perfegtion consisting in the highest love of God, attained through conformity with Christ, the Model sent to"men by the Father. Con-formity with Christ is an inward union by grace, a union of bein;l, an incorporation into the Mystical Body of which Christ is the Head. It is bestowed through faith and baptism and perfected by the sacra-ments, by prayer (especially mental prayer), and by the practice of virtue. In all this, with a special emphasis on the role of faith as the foundation of conformity with Christ, Father Chaminade followed the general tradition of religious life. In addition to these channels of the supernatural life, Father Chaminade stressed a prior channel, but one that is really not to be separated from them since it flows into and through them and at the same time disposes the religious to use them more perfectly. This 255 ROBERT L. KNOPP Review for Religious channel is Mary, our spritual Mother find Mediatrix of All Graces, through whom ~hrist first came to us and through whom we must therefore go to Him. To unders~;and the strong emphasis Father Chaminade laid upon this concept, we must begin with his vital grasp of Mary's part in the Incarnation, a grasp which he owed largely to St. Augustine. One of Father Chambiade's favorite thoughts was that before Mary conceived Christ in the flesh, she had conceived Him in spirit-- not, of course, in the sense that she was the source of His spiritual power, but in the sense that by her Immaculate Conception she was given a holiness so vast that, as St. John Damascene declares (It~ Dormitionero, 1, 13), by her grace she exceeded the expanse of the heavens, encompassing Him whom the whole world cannot contain. At the moment of her Immaculate Conception, then, Mary was granted by her fullness of grace such a complete participation in the life of God that she might be said to have conceived the supernatural life among men. This complete union with God was the dawn of our own redemption. For God could look down upon our race and see among us a creature whose full-blown supernatural beauty was at last worthy of His infinite love. Or rather, already dwelling in her so completely by grace, He gave that intimate spiritual union physical expression by the Incarnation. Because God Himself in His infinite wisdom had conceived from all eternity this ideal of human purit;/ informed by the fullness of His own divine life, because He had cre-ated in the midst of our race this His Immaculate Conception, because he could now find an adequate response to His divine love in a crea-ture, God became one of our race in the womb of Mary. We had lost the union of grace by the sin of Adam, committed at the solici-tation of Eve. Christ, the new Adam, most fittingly chose to win us back to God by becoming one with us at the consent of His new Eve, having been Himself won by her humble, supernatural love. It is because the Son of God has become the Son of Mary that our human race, as a race, has been united again to God, so that it is now pos-s. ible, through conformity with Christ', for each individual of our race to attain to this union with God. It is because, as the Son of Mary, Christ has become one of us that We can now become one with Him. And He has completed the winning of this divine life for us through His. lifework of redemption. His whole life was a unity comprise.d of the two great mysteries of the Incarnation and the re- 256 September, 1949 CONSECRATION TO MARY demption. By His Incarnation He took upon Himself the state of Son of Mar~/. By His redemption He acted i,n that state even unto His death as Mary's Son. And to accentuate her role as the new Eve co-operating with Him in the whole unity of His lifework of regen-erating mankind, He associated her in that work at every significant step along the way. Thus, from her arms He revealed Himself to mankind in the person of shepherds and Magi. At the Presentation He offered Himself to His heavenly Father from her arms. He spent His thirty years of preparatio.n in her company at Nazareth. Although He said His time had not yet come, He inaugurated His public life at Cana at her mere suggestion. Finally, He united her sorrow-pierced heart with His own in consummating His lifework c.n Calvary. Because Mary has been so closely associated' with Christ in the 'mysteries of the Incarnation and redemption, it is through her that we are conformed to the incarnate Redeemer. At the very moment that the Second Person of the Blessed Trinity became man in. her womb, all of us became her children, for at that moment Christ embraced us all as members of His Mystical Body. Father Chami-nade, therefore, delighted in recalling St. Augustine's teaching that Mary is the Mother of the Whole Christ, of the Body as well as of the Head: "As Jesus Christ has been conceived in the virginal womb of Mary according to nature through the operation of the Holy Ghost, so all the elect are conceived according to the spirit through faith and baptism in the womb of the tender charity of Mary" (S.F., 456). It is, then, first of all through Mary that we have been conformed with Christ in grace: "It is by her transcending grace that this Virgin Mother conceived us; in her superabounding charity she communicated to us her being of grace, which is nothing else but a participation in Christ, that all things might be consum-mated in unity: "Consummati'in unum' " (S.F., 106). As by Hi~ physical conception in the Virgin Mary the Son of God conformed Himself to our nature, so through our spiritual conception in Mary we are conformed to Christ, made. partakers of His divine nature. Having once willed to unite Himself to us through Mary, God never "repents"; He always comes to us through her. Every new grace by which our conformity with Christ is perfected, He applies to us through her mediation and distribution. Just as her motherly care of Jesus did not cease at His birth, so her motherly office toward us does not cease with our spiritual birth: "Mary nurtured Jesus in 257 ROBERT L. KNOPP' Review [or Religious His infancy and was associated in all the various stages of His life, in His death and in His resurrection; the elect attain the fullness of age, as St. Paul terms it, only in so far as Mar~" becomes in their regard what she was for Jesus" (S.F., 10.9). Hence, the more perfectly we are sons of Mary, the more perfectly we conform to Christ. For Father Chaminade this was a cardinal principle of the spir-itual life. A Christian may receive grace through the sacraments, for instance, and thereby be united to Christ without even thinking of the spiritual Mol~her who distributes to him this sacramental grace. But how much closer to the full reality and therefore how much better disposed he will be for perfect reception of the sacraments if, conscious of Mary's role, he fully submits in filial love to her work of spiritual formation: "We have all been conceived of Mary.; we must be born' of Mary and formed by Mary to the resemblance with Christ, that we may live only the life of Christ, that we may, together with Christ, as so many Christs, be Sons of Mary: "Cure Cbristo unus Christus." Following up this principle, what devo-tion, what confidence in Mary will not the director inspire . . . in order to obtain ever more by Mary . . . resemblance to Christ oper-ated by the Spirit of Christ!" (S.F., 893.) Even as did Jesus, the religious must prove his filial love of Mary by a child-like abandon-ment of himself to her care: ". the Society intends to rear each of its members as Jesus was reared by her care, after having been formed in her virginal womb" (S.F., '115). The total consecration of the religious, then, consists in a com-plete surrender of self to Mary by which the religious participates spiritually in Christ's Incarnation. Like Christ, the religious "gladly intrusts to Mary both his person and his future" (Cons'fftutions, art. 4). In the practical order, he accomplishes this by his religious profession of vows made to God through Mary as a total consecra-tion of self in a Society entirely devoted to her service. If the Society itself is hers, i~s children form her family and abandon them-selves to her by devoting themselves in loyal "family spirit" to her Society. That is why Father Chaminade could identify the religious consecration and the consecration to Mary. Lived perfectly, this total consecration consists in complete detachment from all that is not Christ; for, by placing the religious voluntarily in the state of dependence on Mary that corresponds to reality, it removes the ¯ obstacles to her free maternal action in him, rendering him pliable in 258 September, 1949 CONSECRATION TO MARY bet hands so that she may form him, both directly through her power of mediation and indirectly through her Society, to the like-ness of the Model she knows so well---bet First-born: ". her entire ambition is that all the children whom her charity has brought forth after Him, be so united to Him, that with Him they may be but one Son, one and the same Jesus Christ" (S.F,, 440). But this total consecration demands of us not only the passivity of surrender; it also demands the activity of conquest. Christ, the Son of God become the Son of Mary, is our Model not only ~n being but also in acting, not only in His Incarnation, but also in His redemption. Since a man acts according to his nature, in the measure that he partakes of Christ's being he also partakes of His action. Religious life, then, especially as Father Chaminade con-ceived it, must also be considered a.s conformity to Christ in His activity through imitation of His virtues. Conscious effort to increase this conformity of action is also a meritorious means for perfecting the essential conformity of being. It is ordinarily in this area of imitating Christ's virtues that we find religious institutes differing in that wide and beauteous variety that fills up those things otherwise wanting to the Mystical Body of Christ. For as St. ~Fbomas quotes Abbot Nesteros: " . . . it is impossible that one and the same man should excel,in all the virtues at once, since if he endeavor to practice them equally, he will of necessity, while trying to attain them all, end in acquiring none of them perfectly" (II-II, q. 189, a. 8). Hence,. different religious institutes select different virtues of Christ upon which to center their attention. Since the teaching of Christ Himself, charity has been universally accepted as the greatest of the virtues. It is the tradition of religious-life, therefore, to see the charity of Christ's redemptive action as His outstanding virtue, manifesting first His love for His heavenly Father, then His love for all mankind. Differences arise from_~the various expressions of. this charity of Christ, whether through His obedience, His poverty, His mortification, or some other special virtue. It was typical of Father Cbaminade to see the most complete expression of these two loves of Christ in His filial love of Mary. She is for Him the embodiment of the divine authority, so that He can subject Himself to His Father only by being subject to her, and He can please His Father only by giving her the most complete filial 259 ROBERT L. KNOPP Reoiew for Reli'gious lo~'e; since Jesus owes "His body solely to her body from which alone the Holy Ghost formed it, she concentrates upon her Son the rights and the duties of both a father and a mother" (S.F., 119). And as the greatest of all mankind, she won from Him the greatest share of His infinite love for men. She won His love long before He became man. Back in eternity she was His Immaculate Conception, playing before Him at all times, even as He laid the foundations of the world. It was she whom He chose out of all mankind and filled with grace to become His Mother in the Incarna-tion and His Spouse in the redemption. Fundamentally, 'Christ's love for His Father and for man'kind finds its perfect expression in His. love for Mary not only because she is His own chosen Mother, but also because she is His chosen.means and associate for the who!e work of redemption. He was able to act as our Redeemer because' of her. Jesus Christ, the Son of God, became the Son of Mary for the salvation of mankin~l: "Qui propter nos homines et propter nostram salutem descendit de coetis, et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est." That is why Father Chaminade declared: "Jesus Christ prac-ticed every virtue in the highest degree of perfection. But of those virtues one which particularly entered into the accomplishment of His adorable mysteries was His love for the most holy Virgin, in whose bosom He was conceived and lived for nine months, and of whom He v~as born, who was associated with Him in all His mys-teries and who was made Mother of all those who were to be regen-erated in Him" (S.F., 440). .And therefore Father Chaminade found this filial love of Mary to be the "most salient feature" in Christ's life, the virtue by which Christ realized His desire for a life of activity devoted to His Father's Will for the salvation of man-kind. Redemption was the act of His state of Son of Go~(, but it was likewise the fulfillment of His being Son of Mary. For the man, then, who has embraced the religious state as son of Mary, zeal for the glory of God and the salvation of souls must embrace his whole activity. And therefore, in his filial love for Mary, he finds the perfect inspiration, expression, and embodiment of his love for God and for men. Father Cbaminade's deep conviction in the all-embracing value of this filial piety was rooted in his firm belief in Mary's central position in Christ's whole work of redemption. Moreover, like St. Grignion de Montfort, whose True Devotion to Mary was 260 September, 1949 CONSECRATION TO MARY unfortunately still hidden from the world, he was absolutely con-vinced that God had entrusted to Mary the leadership in the battle to overthrow Satan and re-establish the reign of Christ. On at least five solemn occasions he referred this mission of Mary especially to modern times. In 1839, for instance,, nineteen yearsbefore Lourdes, he ~nade this thought the very core of his long letter to the priests who were to conduct the annual retreats of the Society. Describing in vivid language the tremendous evils wrought in the world by ,religious indifference and secularism, so like those of our own day, be foresaw the loss of the masses that we are now trying to cope With, "a general defection and an apostasy really all but universal." But he was not discouraged: "Mary's power is not diminished. We firmly believe that she will overcome this heresy as she has overcome all others, because she is today, as she was formerly, the incompa-rable Woman, the promised Woman who was to crush the serpent's head: and desus Christ in never addressing her except by this sublime name, teaches us that she is the hope, the joy, and the life of the Church and the terror of hell. To her, therefore, is reserved a gre~t victory in our day: hers will be the glory of saving the faith from the shipwreck with which it is threatened among us.'" (S.F'., 101.). It was because of this firm faith in the leadership of Mary in the modern world, a faith that Lourdes and Fatima among a host of lesser apparitions have since strikingly vindicated, that Father Chami-nade enthusiastically called upon his spiritual children to realize in themselves the full valor of their knighthood: "We have enlisted under her banner as her soldiers., to assist her with all our strength until the end of our life, in her noble struggle against the powers of hell." (Ibid.) Such a dynamic ideal demands direct apostolic action, universal and intense, like the redemptive action of the first Son of Mary. Though the Society at present devotes itself chiefly to the education of youth, it is but applying Father Chaminade's principle of employing "means best adapted to the needs and spirit of the times" (S.F., 53). For such was the bigb dedication to which he called his children that they must labor with all their strength, not just to win Christians, b~t to "multiply Christians." And so, even as the knights of old dedicated themselves by their chivalrous vows, Father Cbaminade would have his modern knights. with ~'Maria Ducet." as their battle cry, vow a total consecration of themselves, to Mary their Queen and Mother: "She communicates to 261 ROBERT L. KNOPP Review for Religious us her own zeal and entrusts to us the projects ~vhich are inspired by her almost infinite charity, and we . . . vow to serve her faithfully till the end of our iife, to carry out punctually all that she'tells us. We are glad that we can thus spend in her service the life and strength that we have pledged to her." (Ibid.) To give this total consecration concrete expression in the religious profession itself, Father Chaminade added to poverty, chastity, and obedience, a fourth vow, stability, to which he specifically attached the meaning of consecration to Mary. This vow of stability, byl which the religious is constituted a Marianist forever, is officially described in the Constitutions as the vow by which the religious "intends to constitute himself permanently and irrevocably fn the state of a servant of Mary, of her to whom the Society is especially consecrated. This vow is, in reality, a consecration to the Blessed Virgin, with the pious design of making her known and of perpetu-ating love and devotion to her." (Art. 55.) This vow really expresses, therefore, the formal motive for embracing the Marianist life: ". it is in the name of Mary and for her glory that we embrace the religious life; it is in order to conse-crate ourselves, all that we h~ve and are, to her to make her known, loved, and served, in the intimate conviction that we shall not briw,~ men back to Jesus except through His most holy Mother, because with the hol~z Doctors we believe, that she is our only hope-- tota ratio spei no.~trae--our Mother. our refuge, our help, our strength, and our life" (S.F., 101). ' Consequently, by constituting the religious state itself, this vow of stability inspires, expresses, and effects conformity both with Christ's incarnate being and with His redemptive action, investing all the elements of re.ligious life with a special Marian significance. The three traditional vows, for instance, :partake of its character by stripping the religious, like another Incarnation, of all that he for-merly was or had. Thus, 'poverty imitates Christ who divested Himself of all His divine wealth to confide in Mary's care; it releases the religious from all l~aterial goods that he may be radically at the disposition of his spiritual Mother. .Chastity imitates the virginal integrity of Christ, Son of the Virgin of virgins; it releases the reli-gious from the ties of wife and family that he may present himself inviolate for the total service of his Immaculate Mother. Obedience imitates the loving subjection Of Christ to His Mother; by it the religious renounces his own will that he may follow hers, trans- 262 September, 1949 CONSECRATION TO MARY mitted to him by his superior, according to her word, "Do whatever he tells you." Since by these three vows the Marianist views the Soci(ty as Mary,'s property, its members as her sons, and its superiors as her representatives, he finds in his total consecration a very real counterpart of the Incarnation by which Christ completely sur-rendered Himself to Mary's motherhood. If he is wholly faithful to his state, he no longer lives, but Christ lives in him, returned again to earth, become again the Son of Mar'y for the salvation of mankind. And consequently, by acting according to his consecra-tion to Mary, loving her, obeying her, honoring her, confiding in her, living'with her, resemb!ing her, and especially assisting ~her ia her mission to .save the modern world, the religious finds his conse-crated activity a real counterpart of the redemption by which Christ sacrificed Himself entirely out of love for His Father and for mankind. If space permitted, the other elements of religious life by which the Marianist enters into this redemptive activity of Christ might be developed in great detail. Here, only a few indications of the practical implications of this total consecration may be presented. The Fatima visions suggest that cgnsecration to Mary must involve, special stress on prayer and sacrifice as redemptive instruments. It is not at all surprising, then, that Father Cbaminade should have laid great emphasis upon mental prayer, which he characteristically taught as union with Jesus and Mary in the mysteries of the Creed, the very goal of the rosar)~ as presented to Lucy in the final Fatima vision. He prescribed a full hour of formal mental prayer for all his reli-gious, no matter how actively engaged, and he constantly insisted on a "spirit of faith and of mental prayer" by which the whole day, encased between morning and evening meditations, is spent with Jesus and Mary in the presence of God and thereby becomes a con-tinual mental prayer, a prayer of the heart fixed in God rather than of the mind straining for considerations. With this in mind, be could write in the Constitutions: ". the more a, religious devotes himself to this exercise, the more he approaches his end . con-formity with Jesus Christ" (S.F., 247). And this prayer-life is so intimately bound up with the apostolic consecration that in the second article of his Constitutions Father Chaminade clearly stated his design to combine "the advantages of the active life with those of' the contemplative, to attain the ends of both." In that same article, he stressed the sacrifice that Fatima leads us 263 ROBERT L. KNOPP to expect: "The Society designs, 'as far as God will aid it, to unite zeal with abnegation . " Concerning this abnegation, or sacrifice, Father Chaminade was as emphatic as with prayer: i'.The Savior of the world came as a victim, He lived in privations, He died in sor-rows; the same sword pierced the heart of His . . . Mother. No better lot can befall the disciple and the child his Master and his Mother. The professed, as a victim, is not surprised at the privations to try him . he considers himself all than that of resembling regarding himself, then, by which it pleases God the days of his life as fastened to the cross, in order to continue., the oblation and sacri-fice of, desus Christ." (Art. 173-4.) aust as in the life of Christ the redemptive work itself was sacrifice, so the Marianist is to find his daily cross chiefly in the trials, fatigues, and difficulties inherent in a life of intense apostolic activity. Moreover, this self-sacrifice must consist principally in the interior self-denial of humility, simple and sincere, like that of ,lesus and Mary. Such, in briefest outline, is the conformity with Christ, S6n of God become Son of Mary for the salvation of mankind, that this total consecration of filial love for Mary expresses and effects. If. however, in order to be fully realized this consecration demands the religious profession, nothing prevents the faithful in the world'from embracing its spirit as completely as their state of life permits. It is to be expected, then, that Marianists hold as their "work of predi-lection" the spreading of this spirit of filial consecration to Mary among their own students, and through them to the world at large, by such means as the establishment and maintenance of sodalities, always intensely apostolic. Before Fatima and after it, Marianists have always held as their inmost conviction, the fruit of their own 'life-experience, that the world can be restored to Christ only through Mary. In this year of their American Centennial, they dedicate themselves anew to this work of bringing men to consecrate their lives to Mary, not merely in word but in being and in act-- in prayer and in sacrifice. 264 Books as Spirit:ual Direc!:ors J. H. Dunn, O.R.S.A. ~N PIONEER DAYS the early settlers of this country had a phrase which showed a nice blend of confidence in God and self-reliance: "Trust. in God and keep your po.wder dry." A religious of today might well make one small change, inspired by modern technological progress, and use that same phrase as a watchword in his own spiritual life: "Trust in God and keep your battery charged." Certainly one of the best means to keep the battery of zeal for increased perfection charged is spiritual reading. No one can deny its imperative necessity in the daily life of a religious; so much so, that progress in perfection is, to a large extent, contingent upon daily use of this important means of advancing in sanctity. Spir-itual reading is, then, one of the best means that a religious has for charging his spiritual batteries. But spiritual reading can be made to serve another end. When necessity demgnds, it can be used as a means of spiritual direction. Books can be substituted for men. About seven years ago, the REVIEW FOR RELIGIOUS published a series of articles on spiritual direction that gave rise to a discussion which furnished a very good survey of its state in contemporary American religious life. At that time, it seemed to be the consensus among religious that adequate spiritual direction was a felt need in many communities. No doubt, the situation has changed but little since those articles and letters were written. What, then, is the religious to do who with all the good will in the world cannot find someone to act as spiritual director? It is the opinion of the author that, when every opportunity for human help has been canvassed and found wanting, the religious may with a .clear conscience turn to the next most perfect means of spiritual direction--books. In such a case as this spiritual reading can be used not only as a battery-charging agent, but as a generator and, some-times, as a mechanic. Spiritual reading can be used to supply an incentive to higher things and to fix up a "stalled" religious so that he can go on. After all, the spiritual .director has a twofold task--to give advice that will help or keep a person out of difficulties and, What is 265 J. H. DUNN Review for Religious far more important, to spur him on to h!gher things. Now if there is no director at hand, spiritual reading can be used to fulfill both these ends. In the matter of difficfilties to be solved there is probably no religious who will think that his particular problems are unique. It stands to reason, therefore, that most questions are answered some-where in print. The only problem is to find the right book. Any large work covering the spiritual life extensively will serve such a need as this. Christiar~ PerFection by Father Rodriguez leaves little untouched in the matter of spirituality. Many difficulties can be solved by articles in back numbers of the REVIEW FOR RELIGIOUS. Such works as these bare the one drawback--that it is sometimes hard to find what is needed quickly or easily because of inadequate indexing, dr because of improperly filed back numbers. On the other hand, such a work as Tanquerey's Spiritual LiFe is excellent in this respect. It.is sufficiently extensive to handle any problem that might arise in the. normal religious life, and it is well enough indexed to enable the reader to find a solution in a matter of seconds. It may be objected that such books as these will serve only for beginners in religion or for those who are not far advanced in per-fection but .will be of little or no use to those who have to contend with the complications characteristic of the higher reaches of sanc-tity. It is certainly true that the problems which arise in the later stages of the spiritual life are more personalized than earlier ones, but that does not mean that the broad general principles upon which such problems must be solved have not been fully .expounded in numerous spiritual books. Father Garrigou-Lagrange, for instance, in his Three Ages oF the Interior LiFe offers a sharply delineated plan of spirituality, extending as far as a man can hope to go and treating almost every difficulty that could arise. St. Teresa cannot fail to be helpful; and few problems are met in striving for the ultimate in divine union that have not been anticipated by St. John of the Cross. Besides, anyone who has progressed so far in perfection with-out a spiritual director may surely hope without presumption that God will continue to help him to bring the work to ultimate success. It is in the second phase of the spiritual director's work, that of spurring a person to higher striving arid keeping him going, that spiritual reading really comes into its own. In this respect there are some things that books can do even better than men; they can be more severe, for instance, and they are more patient at repeating 266 September, 1949 BOOKS AS SPIRITUAL DIRECTORS what needs to be said over and over. Nor can it be validly objected that many technical books will be needed if the printed page is to be used as a substitute for the living voice. A few good books will do the job and do it well. If in an ordinary novel the reader can find new matter at a second or even a third perusal, the same will certainly bold true of spiritual books. In this respect it_is important to note, even to insist upon, one point. However else a religious uses hi~ time for stfiritual reading, he must choose books which are a challenge. The time spent in spiritual reading should never be spent with books that might be called in Mark Twain's phrase, "flowers and flapdoodle." Espe-cially is this true if these same spiritual reading books must perform at least some of the functions of a spiritual director. Books that are to help religious souls to overcome their diffi-culties and urge them on to greater perfection--books that are to encourage them when they are in danger of stopping their progress through human frailty or going astray through ignorance of the way, must be carefully graded. A novice who could be helped by Gehon's Secret of the Saints wouldoonly be discouraged or bewil-dered by Tb~ Ascent of Mount Carmel. A person who might be helped immeasurably by Saudreau's Life of Union with God would no longer need Leen's Progrdss Through Mental Prayer. Each must choose for himself according to his own need, but it would certainly be folly to expect Saint Among Savages to be conducive to progress for someone who has long ago reached a measure of union with God. The book is fine, though, for a novice who must be weaned from comic books. A religious, then, who finds blmself without the help of a spir-itual director need not, because of that fact, give up all hope of spir-itual direction. That same religious would be the first to insist that God would take care of him somehow. What is more natural than that He should do so by means of help that is always at hand, the help of spiritual books? One who has tried by every possible means to get spiritual direction, yet, cannot find it, may turn with perfec~ confidence to those spiritual books which will keep his battery charged. 267 ommun{cal:{ons Who May "Follow Him"? Reverend Fathers: It is not without a coi~siderable degree of temerity that I even attempt a reply to Sister Mary Digna's scholarly article, "That God's Will be Better Known," published in the 3uly issue of REVIEW FOR RELIGIOUS. However, as it deals with a subject of paramount importance to fill religious orders, I would like to express what is a purely personal'reaction to the article. Let me begin by saying that I definitely do not approve of any diagnostic tests being given to a candidate on admission to a nov;- tiate or at any time during the novitiate training period. In the first place, any of these tests--that is: I.Q., aptitude, per-sonality, or emotional reaction tests--are vary likely to defeat their purpose not only by failing to give accurate information about an applicant to religious life but also by conveying actual ~nisinforma-tion. What was this novitiate period for many of us? Wasn't it a time when our hearts almost broke with homesickness, when every fibre of our being was taut and strained in an effort to adjust our-selves to a mode of life different in almost every detail from the old one left bebin:d? Might not the score, of a diagnostic test be very different .just a few years later when, as a professed religious, one has achieved a serenity and poise that is seldom compatible with a period of grave adjustment? Secondly, should not even a reasonably' capable master or mis-tress of novices be able to know fairly accurately, after two or three years of constant companionship and supervision, something of the intelligence, aptitudes, and emotional reactions of the novices? But, one may object, this purely subjective opinion should at least be supplemented by a purely objective score. Maybe so, but remember that in this case the subjective verdict is frequently based on years of experience with young novices and also on a knowledge of the spe-cific needs and requirements of a particular congregation. In regard to that typ_e of emotional reaction test designed to convey information concerning impulses and emotions of the sex instinct, I will admit that there may be factors involved here with which I am not familiar. That any anomaly along this line cer-tainly makes one an unfit subject for religious life is unquestionable. But again, I am willing to place this too in the hands of a shrewd, 268 COMMUNICATIONS alert, and spiritually wise master, or mistress of novices. "I'o boil it all down--isn't this idea of injecting these various tests into our novitiates find religious communities merely an unneces-sary form of secularization? Doesn't it tend to overlook a little the tremendous power of divine grace operating in a soul seeking to serve God? The use of a "natural aptitude" test whiCh would tend to prevent a superior from placing a "round peg in a square hole" might also undervalue the tremendous power of a work done in simple obedience. Certainly the religious literally writhing under an unpleasant, distasteful employment has infinitely more-opportunity to follow the divine precept to "take up your cross daily" than she who is happily and efficiently employed in a work agreeable to nature. What were the requirements stipulated by the first Novice Master on the shore ~f Galilee? Just the briefly stated "Come, ~ollow Me." But oh, the infinite possibilities for courage, sanctity, and even ultimate martyrdom contained in those three simple" words! Would not a modern psychologist be rather gravely concerned over the prob-able I.Q. of James and John, who were obtuse enough to hope for an earthly kingdom from a carpenter's Son? What would a present-day psychiatrist think of the apparent emotional instability of Peter who in one exultant outburst cried out, "Thou art Christ, the Son of the living God," and then, not so long afterwards, muttered mis-erably to an illiterate barmaid, "I know not the Man"? But Christ knew what patient training could accomplish with His novices, and ¯ He took them for what they were Worth and in spite of their weak- ~esses. In conclusion, may I ask what one of us in religion would like to feel that a Mission a~ssigned or an employment given was in any way the result of tests administered perhaps years ago in one's novitiate days? What infinitely greater security there would be in knowing that an obedience had been given after a provincial or Other superior had knelt humbly before Christ in the tabernacle and with a fervent, heartfelt "Veni, Sancte Spiritus'" begged for guidance in placing her subjects. The religious then accepts her charge, whatever it may be, knowing it to be sanctified by obedience, fortified by faith, and ulti-mately made the "sweet yoke" and "burden light" because of that burning love for her Divine Bridegroom which had made it possible for her to "leave all things and follow Him." --SISTER MARY OF ST. GERTRUDE, R.G.S. 269 .uesE ons and Answers 35 Is it possible to gain ~he "tofies quoties" indulgence for the Poor Souls on November 2nd in a prlvafe chapel in which Mass is said daily but which is usedoonly by religious? This chapel is part of parish church It will be' well to explain the meaning of private oratory before answering our question. Before the Code of Canon Law was pro-mulgated in 1917, it was customary tocall the ordinary chapels of religious communities either domestic chapels or private chapels. Now the Code defines a private o'r domestic chapel ~s one erected in a pri-vate house in favor of a family or private lay person; whereas the chapel erected for the benefit of a community or group of the faithful is called a semi-public chapel. Of higher rank are public chapels and churches (see canon 1188). Generally speaking, the chapels in reli-gious communities are semi-public chapels. The officiai book on indulgences, Preces et Pia Opera, states spe-cifically under No. 544 that the indulgences for the Poor Souls may be gained by the, faithful on November 2nd "as often as they visit a church or public oratory or (for those who may legitimately use it) a semi-public oratory." Again, in an introduction which explains some general prin-ciples about indulgences, this same official text states under No. 4 that when a visit to a church is required it may be made "to a church, or to a public chapel, or (for those having the legitimate use of it according to canon 929) to a semi-public oratory." Religious, the.refore, may, make all "required~ visits t~ a church" in their own chapels according to the conditions laid down in canon 929: "The faithful of either sex who, for the pursuit of religious per-fection, or' for education, or for health's sake, live a common life in houses established with the consent of. the ordinaries, but which have no church or public chapel [of their own], and likewise all persons ¯ who live in the same place for the purpose of ministering to them, whenever a visit to any unspecified church or public oratory is pre- ~ scribed for gaining irli:lulgences, may m'ake the visit in :the~h~pel of their own house where they can legitimately satisfy the obligation of hearing Mass, provided that they duly perform the other works prescribed." 270 QUESTIONS AND ANSWERS We may, therefgre, conclude that religious who legitimately enjoy the benefit of a semi-public chapel, may make whatever visits are required for gaining indulgences in their own chapel, even though there is a parish church nearby, provided that it is not required that a determined church be visited. If a specit~c church or public oratory is prescribed for the visit, then it cannot be made in the community chapel but must be made ifi the church or public chapel specified. m3b--. We have fwd years 'of novitiate. The reception is held on August !2th, and two years later, on the same date, the novices take their vows. Is this in accordance with canon law, or should the vows be fa~en on the 13th of August after the completion of the two years of novitiate? Canon 555, § 2 tells us that if the constitutions prescribe more than a year for the novitiate, the extra time is not required for valid-ity unless the same constitutions expressly declare otherwise. There-fore, unless your constitutions expressly declare t~at the second year of novitiate is required t~or oalidit~t of the subsequent vows, you need have no worries about the past. As for the future, it is a probable opinion, which may be fol-lowed in practice, that, if the constitutions prescribe two years of novitiate but do not expressly require the second year for validity, the profession of t.emporary vows may be validly and licitly made on the same calendar day on which the habit was received or the novi-tiate begun (See Larraona, Commentarium pro Religiosis, 1942, p. 16, note 973; Schaefer, De Religiosis, ed. 4, 1947, p. 513, n. 906). Hence you many continue your. practice of having the reception on August 12th and of allowing the novices to take their vows two years later on August 12th. According to our constitutions, to be elected superior general the candidate must obtain half the votes plus one. We have been following 3ardi's system of voffn9 (El Derecho de las Religlosas, Vich, 1927, articles 2:~0-242), namely, the name of the candidate is written in the cen-ter of the ballot. The ballot is then signed by the voter at the bottom: and the signature sealed. In case a candidate receives exactly one vote more than half, all the ballots in his favor are opened and the signatures examined in order to make certain that the candidate has not voted for h~mself'thus~ making the election null and vold. This method of procedure 271 QUESTIONS AND ANSWERS Reoieto for Religious has .been severely criticized as being contrary to the spirit of the law, if not contrary to the letter. Please give us your opinion in thematter. The manner of election suggested by Father Jardi, which you follow, is the manner prescribed by Pope Pius X for the election the Holy Father by the cardinals. There is one difference, however, to which Father Jardi obviously did not advert. In the papal elec-tion, each cardinal, after signing and sealing his name at the bottom of the ballot, put on theoutside of the sealed part a secret symbol (three numbers, three letter~, a drawn image, etc.) which is known to him, to the presiding officer, ~nd to the scrutators alone. Then in case a cardinal received exactly two-thirds of the votes, his personal oote alone would be opened to make sure that he had not voted for himself. It was not necessary to open all the votes of all those who voted for him, since his vote was recognized by his cryptic symbol. It would certainly be contrary to the spirit of the canons of the Code regarding elections to open all the ballots of those who voted for a candidate in order to find out whether the candidate had voted for himself, since to do so would embarrass at least half of the voters. I do not think that it wc.uld make the election invalid, becausethe informaticn is given to those who are bound to secrecy. As a matter of fact, in a recent constitution of December 8, 1944, Pope Pius XII revised the method of electing a pope, especially the r~oi~t in ~,uestion. A vote of two-thirds of the ballots plus one is now required for a valid election; and the cardinals are no longer obliged to sign their ballots, since this provision makes it unnecessary to inquire whether the person elected voted for himself or not. In conclusion I would suggest that you change your constitutions by dropping the obliga~.ion of .having the members of the chapter sign their ballots, annd by requiring that the candidate must obtain two votes more than half the ballots cast. In this way it will always be certain that the candidate received at least one more than half the votes, even though he voted for himself. These changes will have to be approved by the Holy See, if your congregation has papal approval; or by all the bishops in whose territory you hav~ houses, if you are a diocesan congregation. .38 when it is found necessary to change some of the "legal articles" in the constitutions of a religious community, does that give the liberty fo 272 September, 1949 QUESTIONS AND ANSWERS make changes in the prayers and other spiritual articles confMned in the same consfifutions? Some think that it does; others maintain that the original constitutions should be adhered to as much as possible. When the Code of Canon Law was promulgated in 1917, it became necessary for all religious institutes to revise their constitu-tions to bring them into conformity with the new laws of the Church. I.suppose that is what our questioner refers to when he speaks of "legal articles." As a matter of fact, the Sacred Congrega-tion of Religious issued a declaration on October 26, 1921, stating that "the text of the constitutions is to be amended only in those things in which the constitutions are opposed to the Code; or, if it is a case of deficiency, additions may be nhade; and as far aspossible the words of the Code itself are to be used." The same declaration, how-ever, made allowance for other changes also, provided that "the pro-posed changes have been discussed and approved by the General Chapter." In the new Normae (A.A.S. 13-317), which the Sacred Congre-gation has drawn up for itself as a guide in the approval of new constitutions, it recommends that all formularies of prayers as well as longer ascetical instructions, spiritual exhortations, and mystical considerations be put into the directory or some other such ascetical book, "since the constitutions shduld contain only the constitutive laws of a congregation as well as the directive laws of the actions of the community, whether those pertaining to government, or those pertaining to discipline and the norm of life." This does not mean that all ascetical articles are to be excluded, because the Normae state explicitly that "brief statements regarding the spiritual and religious life are opportune" in the constitutions. To answer our question: For all changes in the constitutions of a religious institute: the permission of the Holy See is required in the case of a pontifical institute; that of all the bishops in whose diocese the institute has houses in the case of a diocesan institute. These changes should be discussed and voted upon in a general chapter before being submitted to the proper authority for approval. The mind of the Church is that the constitutions of religious institutes should not contain formularies, such as prayers, daily order, and so forth. These should be put into the custom book or director3~, or some such similar book. 273 BOOK REVIEWS Religious Does the chaplain have the r;cjht fo say the funeral Mass and hold the exequles for a deceased religlous Sister of the house where he is chaplain? The common opinion, both before and after the Code, held tha~ nuns ("rnoniales") were exempt from parochial jurisdiction; hence, before the Code the chaplain alone had all the parochial powers in their behalf; but after the Code these powers were divided between the chaplain and the confessor (see canons 514, § 2 and 1230, § 5). In the case of nuns not exempt from the local o~din, ary's jurisdic-tion, the chaplain's powers under canon 1230, § 5 were questioned: but the Code Commission, on January 31, 1942, decided that even in this case the right to conduct the funeral of the nuns belonged to the chaplain, and not to the parish priest. Other lay religious (Sisters---not nuns)are subject to canon 1230, § 1, that is, the pastor has the right to conduct their funerals unless the local ordinary has granted the community exemption from the jurisdiction of the pastor in conformity with canon 464, § 2. In this latter case the chaplain, not the pastor, has the right to conduct the funerals of the members of the community. took Reviews THE LITTLE OFFICE OF THE BLESSED VIRGIN. By a Master of Novices. Pp. x -}- 431. The Newman Press, Westminster, Maryland, 1948. $3.50. Priests, religious, and laity alike will welcome this new edition of The Little ONce of the Blessed Virgin. In this ~-olume is contained an explanation of the origin and history of the Office, a chapter on attention and intention, and one on the rubrics. This latter chapter is especially helpful in solving the difficulties that may arise in the recitation of the Office. The procedure to be followed for each of the hours is carefully outlined in detail. Following these introductory chapters, the Office itself follows. On one side of the page the Latin text is given, and parallel to that on the opposite page is an English translation. Directions are given at the beginning of each hour. It is to be regretted that in making this new edition the publishers did not avail themselves of the new approved translation of the Psalms and that the Pater, Ave, and 274 September, 1949 BOOK REVIEWS Credo in Latin were omitted. Surely everyone knows the English version of these prayers; but for those who are required to recite the Office in Latin, the Latin version is essential. One of the finest parts of the.book is the commentary that fol-lows the Office proper. The greater part of the commentary is taken from the Mirror of Ot~r L'adg. This commentary not only sup-plies an explanation of the prayers of the Little Office, but also provides excellent topics for contemplation. It is full, complete, beautiful, and reverent. Explanations in praise of the Blessed .Vir-gin by the great St. Bernard and many of the other outstanding saints are interspersed throughout the commentary. Finally, in an appendix, is given the Office of the Dead, and also the new Office for November 2. This little book is certainly to be recommended to those religious who must recite the Little Office of the Blessed Virgin according to rule. It will certainly help one to acquire a deeper understanding of the Office, and lead to greater reverence and devotion. -~L. 3ANSEN, S.J. THE VEIL UPON THE HEART. By George Byrne, S.d. Pp. viii -f- 103. The Newman Bookshop, Westminster, Maryland, 1947. $2.25. This booklet of essays on prayer from the penetrating pen of an Irish ,lesuit will be read with relish by saint as well as by sinner. Scripture texts worn from use take on a newness that only a man of prayer can put into them, for example: "There is no better commen-tary on the nature of prayer and its efficacy than the meeting of the virgin disciple and the impure woman in a supreme act of divine faith: 'T

Issue 7.1 of the Review for Religious, 1948. ; Review 'for Religious JANUARY 15, 194.8 Emotional Maturity . Gerald Kelly ~ Re~asons forRememberlng Mary . T.N. Jorgensen Litufejical and Private Devotion,.~, ¯ ¯ J. Putz (~)uestlons Answered ~Gommunicafions Adam C. ElliS, B~ok Reviews VOLUME" VII NUMBER 1 ro R R ,L-I GI 0 US VOLUME V-II JANUARY. 1948 NUMBER CONTEN'i:S EMO~TIONAL MATURITYr--Gerald Kelly, S.J . EDITORI, AL ANNOUNCEMENT . 9 COMMUNICATIONS . 10 REASONS FOR REMEMBERING MARYmT. N. Jorgensen, S,J. . "17 LIT~URGICAL AND PRIVATE DEVOTION J. Putz, S.J, . GIFTS TO RELIGIOUS--II. COMMON LIFE AND PECULIUMm Ada~ C. Ellis,.S.J. . . 33 OUR CONTRIBUTORS 45 . BOOK REVIEWS-- The Spiritual Doctrine of Sister Elizabeth of the Trinity; Queen of Mili-tants; Mother F. A. Forbes; The Greatest Catherine; God's Own Method 46 , BOOK NOTICES " 51 QUESTIONS AND AIqSWERS-- 1. Standing during Angelus not Required for Indulgences . 52 2. Scapular Medal Blessed for Five-fold Scapular .53 3. Secretary General as Secretary of General CoUncil .53 4. Powers of Vicar in Absence of Superior .53 5. Retreats before Clothing and First Profession " 54 6. Closing Parochial-school "religious house" . . 54 BOOKS AND BOOKLETS . 55 REVIEW FOR RELIGIOUS, January; 1948. Vol. VII, No. 1. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act 6f March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred.F. Schneider, S.J. Copyright, 1948, by Adam C. Ellis. Permission is hereby granted for qnotatlons of reasonable length, provided due credit be giyen this review and the author. Subscripffon price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice, on Inside beck ov~r. Review ~:or Religious Volume VII January~December, 1948 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS SAINT MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS is indexed in ~he CATHOLIC PERIODICAL INDEX I::mot:ional h at:uri!:y Gerald Kelly, S.3. pSYCHOLOGISTS seem to agree that one of the principal causes of failure to make the adjustments required in married life is emotional immaturity Qn the part of husband, or wife, or both. An expert marriage counselor is expected to give each prospective bride and groom at least some simple, but effective, maturity test: and if he finds any notable deficiency from the accepted standard of emotional adulthood, he is to warn his client that until the defect is remedied marriage would be inadvisable. Similarly, when called upon to give advice concerning a marriage that is already being strained by maladjustments, one of the first things an expert coun-selor looks for is the personality defect of immaturity. The present 'article is based on the supposition that emotional maturity is requirdd in the religious life no less than in marriage, and that immaturity explains many of the failures to make necessary adjustments to the demaiads of the religious life, just as it explains similar failures in marriage. If this is true--and I have no doubt that it ismthen we can profitably avail ourselves of the psycholo-gists' excellent studies on maturity in examining candidates for the religious life, in the guidance of other religious, and in the self-examination and self-reformation necessary for our own growth in perfection. It is with the last point that I am particularly concerned now. believe that professed religious can gain much fob their own souls, much help in developing a Christlike personality, by studying and applying to themselves "g'hat the psychologists say about emotional maturity. The ordinary examinations of conscience tend to become dull; and many of the expressions used fail to grip the mind and to provide the proper incentive for improvement. New light and new inspirationi can be infused into these self-examinations by occa~ sionally, at least, going over a list of questions developing this one theme: "Am I the adult I should be, or am I, despite my years in religion, still childish in some things?" The word "childish"- is used designedly. For Our Lord Himself has told us that we must all become as little children in order to gain the kingdom of heaven; hence there must be some sense in which the 3 GERALD KELLY Reoieto t~or Religious truly spiritual man must always be a child. On the other hand, we have the words of St. Paul to the effect that we must grow up and put aside the things of a child. There can be no conflict between the words of Christ and the inspired words of Paul; and I take it that these two meanings are .perfectly harmonized by distinguishing between "childlikeness" and "childishness." Even one who is fully grown in Christ must be Childlike; he must possess the simplicity, the candor, the humility, the sweet trust in God that come so naturally to the child. But the adult should not be childish. What is this childishness that conflicts with true adulthood? I can best explain it~ I think, by a running survey of signs of emo-tional immaturity culled from a number of psychological treatises. For instance, here are the test questions of immaturity that struck me as occurring most frequently: Do you indulge in angry outbursts? nurse grudges? dwell on what you consider injustices? Are you hesitant in m~king decisions? Do you dodge responsibility? Do you explain failures by giving alibis? Are you unable to face reality? DO you act mainly for personal pleasure and for some immediate good? Are you unable to make reasonable compromises? unwilling to make an effort to see the point of view of those who disagree with you? Are you one ,who wants much, but gives little? Do you think you are always misunderstood, yet never misunderstand others? Do you react vehemently, even explosively, to ordinary emotional stimuli? Are you overly depen-dent on others? much given to fear? and to daydreaming? Do you shrink from and avoid self-sacrifice? Are you impatient of dis-tressing situations? The foregoing is but a partial list, but it is enough to make a serious-minded religious catch his breath. For very likely most of us can find something of ourselves in the distressing portrait. For-tunately, the psychologists themselves add a consoling word; they allow for occasional lapses into some of these faults even for the mature personality. In fact, some of them use a system of grading which might well supplant numbers in the marking of a particular examen. They list faults such as these (or the opposite positive qualities) and ask the client to grade himself according to this scale: a) Never b) Occasionally c) As often as not danuar~ o 1948 ]~MOTIONAL MATURITY d) More often than not e) Always--or almost always. Any of the faults listed in the previous paragraph that occurred with a relative frequency (for example, as often as not) would indicate the personality de~ect .9f immaturity. It helps to examine ourselves occasionally and to see if we pos-sess any of these marks of childishness. Really to face the fact that a certain habit is childish is a step towards correcting it, for no one wants to be or to be considered childish. However, I do not wish to delay here on the negative side of the picture; I prefer to dwell on the characteristics of maturity. Just what is emotional maturity? In general, it means the attainment of "sweet reasonableness"; it means a well-integrated personality; it means the possession of certain qualities that enable one to preserve peace within himself and to live and work harmoni-ously with others. I would not pretend to give a definitive list of these qualities; but from my reading and personal observation I should say that they can be fairly well summed up as follows: (a) unselfishness; (b) a sense of personal responsibility in a com-mon enterprise; (c) temperate emotional reactions; (d) ability to profit by criticism; (e) ability to face reality; (f) a well-balanced attitude toward sex; and (g) decisive thinking. I have not attempted to arrange the qualities in any definite order. But it seems safe to assert that anyone who, upon honest self-examination, can say that he oenerallt~t manifests all these qualities is truly mature. He may see great possibilities of progress, but he can take courage in the fact that he is at least in the realm of adulthood. It would be impossible to make practical suggestions on all these characteristics in one short article. On the other hand, it seems almost equally impossible to comment on any single characteristic to the exclusion of all the others, because a person could hardly pos-sess any one of them without at the same time possessing other.~. Nevertheless, just to give my introductory remarks about maturity a practical bearing, I am selecting the last-named quality--decisive thinking--for further comment in this article. ¯ What do the psychologists mean by decisive thinking? It seer;as that a description of a person who possesses this quality would run somewhat as follows: "He is able to make calm and reasonable prac-tical judgments, without wasting time in making them, andwithout GERALD KELLY Review for Reliyi~us disturbing regret, or the shifting of responsibility once they are made." A practical judgment concerns action: it is'a decision concerning something to be done; for example, to clean one's desk, to practice a certain mortification. It. includes such trifling things as °deciding what shoes to wear and such important things as choosing a.voca-tion. Life is full of things to be done, and it is obvious that an adult must possess a certain facility in deciding.such things, for himself according to sound principles, He must-not be.,overly, dependent on. others; must not waste time deciding trifles; must make his: decisions, even the. smallest, according to some reasonable stand~ird. All this, and more, too, I have tried to compress into this brief description 0f mature thinking. The ability to make a reasor~able decision supposes the. abi!ity to make some decision. Ther~e are people who never make a decision, fo~ themselves if they can avoid it. When they are faced with a practical decision, they immediately think of getting advice, of. getting someone else to make the decision for them. Left to themselves they flounder helplessly, unable to choose between two possible courses of action, even, when mere trifles are concerned. This indecisiveness can become a pathological condition known as abuIia (ina~bility to make up one's own mind). In this connection I am reminded of an incident, ~hat happened several years ago. "A friend of mine cam~ ~o me ~and to.!d me somewhat mournfully, " "You.know,, I think I'm getting abhlia." ~ "Why,'~' I. asked, "what's wrong with you?" "Well," he replied, "i just stood in the center'of my" room for iSalf ~fi~ hour ffyin~ to n~ake up my mind whether.I'd'sweep it:" Tl~.e exampl~ may sound, and'is, absurd'; '~et I wonder how many of us could say thai we h~veso trained ourselves to decide t~ifles that We ~aever qose time~ nor peace "of mind, in' making" such decisions. Whether to sweep one's room, to make one's bed, to make~a visit to the Blessed Sacrament, to do withot;t butt(r for one meal, to study this or that these are~ examples of countless small things that a mature person ought to be able .to. decide promptly, without loss of time, and without seeking adwce. The psychologists do n~t inter;d to frown upon the habit of asking advice. The prud~n~ man seeks counsel but not in every-thing, only in thi~ngs 9f~ some'moment, or when there is some special reason for mental confusion. And even in things of moment the 6 danuar~lo 1948 EMOTIONAL MATURITY ~ortident man will try to form some judgment of his own; he will not leave.all the thinking to his counselors. ~- '~ ~ ~ The childish fault of excessive advice-seeking is indulg~ed in not merely by those who ~vill form no judgment of their own, but also by others who do indeed form a judgment of their own (in fact, a very obstinate judgment), but who feel within themselves a certail, inseCurity. These advice-for-security-seekers,-having made,up their own minds, frequently consult many others--all to one purpose. namely, to get confirmation of the plan already settled on. : The mere fact that one can make up one's own mind promptl~ and with a certain degree of independence 'is not in itself a sign .of' maturity. Indeed, this can be very childish, unless the decision is a reasonable one: that is, based on sound principle, and not On mere feelings or impulses. Every mature decision, even the tiniest, even one made'with the utmost despatch, should upon analysis reveal the fact that a choice was made according to sound motivation, with an appreciation of the value of the thing chosen and of the thing rejected. On this point; as is usual, Catholic asceticism, i~ in perfect agree-ment "with the soundest psychology. For instance, .the purpose of the Spiritual .Exercises, in the words of.their author, is to enable one to come ~ decision" Without being influenced by inordinate attach-ments. The exercises themselves are very long; made in their ~ntirety they take approximately tbirty';days. Bht it should nbt be forgotten that they were planned primarily to help one choose one's vo~htion.: this is a momentous decision, and it should consume much time. The lesson of the Exercises, however, once learned is supposed to be applied all through llfe in due proportion: namely, ,that:' every prac-tical decision should be made on principle and independently of excessive likes and dislikes. The underl~ring principle is the same for Small things and: for great things--God's will. To mhke all one's choices according to" that standard'iis to be Christlike, is to be a saint, is to be perfectly mature. ~ ~,, ., . Examining one for mature judgment, the psychologist is almost sure to ask: "When you make a deci~ior~, do you rest i'in it, or do you keep going over it in your mind~ °regretting it, wofidering if it Shouldn't have been otherwise, wondering if you shouldn't re,on-sider it, and so forth?" They are ~qot infe~rin'g that it is~ not the part of a prudent and mature person tO change a declsi6n ~hen cir-cumstances indicate that a change .should' be made. They are referring rather' to an attitude' of unrest, of regret, of insectirity, of GERALD KELLY Reoieto~for Religious changeableness, that seems to characterize almost all the practical decisions that some people make. We see this at times in young religious (and occasionally in some not so young) in the matter of their vocation. Today they feel fine, and they have a vocation; tomorrow they have the blues, and they have no vocation. One wonders if they really chose their voca-tion on principle. Was it the will of God or their dwn feelings that they chose to follow? I would not pretend to explain a11 the reasons for this spirit of unrest that seems to characterize many practical decisions. However, one reason may be that the original choice was 'never made wholeheartedly, with a clear appreciation of the values involved. Hence the unrest comes from the fact that one is constantly wondering if the decision was worth making. I might i11ustrate this by referring to a very significant picture I noticed recently in a voca-tional booklet. In the picture are two girls, one holding a hat, the other holding five dollars, and the caption reads: "Five dollars or the hart" The lesson doesn't have to be explained; any girl who reads the booklet can immediately catch the application: if she wants the hat badly enough, she will pay the five dollars--and if she wants the advantages of a religious vocation badly enough, she will pay the price. But the price has to be paid: she cannot have the advantages of both the religious life and life in the world any more than she can have both the hat and the price of the hat. The appreciation of this notion of relative values is essential to all really mature thinking and for all intelligent practice of virtue in the religious life. The decision to sweep one's room should be based on the appreciation of the advantages (natural and .super-natural) that are attached to this action, as well as on the apprecia-tion that the making of this precise choice involves a wholehearted "giving up" of the advantages (whatever they may be) of not sweeping the room. A choice made thu~ is reasonable, and it should not take a half an hour. Similarly--but on a higher plane--a reso-lution to practice.a certain mortification or toexercise onself in a cer-tain virtue ought to be made with a realization of the benefits one hopes to gain from keeping such a resolution as well as with the realization that certain other advantages .have to be rejected., This idea of value for value, of paying the price, should be clearly applied in every decision, and should be resolutely recalled when one tends to weaken in following out such a decision. This haay be a sort of doubling on my tracks, but I should like 8 January° 1948 EMOTIONAL MATURITY to mention here a rather recent book that created quite a commotion in this country. I am referring to Their Mothers" Sons, by Doctor Edward Strecker. Doctor Strecker is a Catholic psychiatrist who had extensive experience "scri~ening" young men who were drafted for the armed forces. This experience convinced him that a large percentage of our young men are afEicted by an emotional disease known as "momism." In other words, despite physical maturity, they are still tied to their mothers' apron strings; their mothers-- or someone else--have no~ allowed them to grow up, to live their own lives ~vith any real independence. Exaggerated dependence on their parents has made it impossible for them really to leave home and to stand on their own feet. This is one reason why.!arge num-bers of men failed in the acid test of military service, one reason why many marriages fail. One may well wonder just what influence it has on religious. It is not inconceivable that young men and women might enter religion without having accomplished any real separation from the parental apron-strings. It is possible, too, that this" exaggerated dependence on parents might spoil an otherwise promising vocation, Or that ingrained dependence will be merely transferred from par-ents to a kindly superior, confessor, or spiritual director. In fact, even for those who are not unduly dependent, the religious life of its very nature contains certain dangers to proper growth in maturity. This type of life calls for much more dependence than is normall7 had in adult life; 'if this is pressed too far it can readily change child-likeness into childishness. It is a wise superior or director or other person in aut.hority who encourages a salutary self-confidence and a wholesome spirit of initiative in his subordinates. Before closing, I should like to refer to a notion that I recently came across in my reading. The author, speaking of a mature mind, said that it is a "hospitable mind." It welcomes new ideas; and this is the sine qua non of progress. And of course, being hospitable, it is also companionable. Need I say what a boon this is in a religious community ? EDITORIAL ANNOUNCEMENT Because of continually rising costs, we have reduced the number of pages per issue. We hope this will be a merely temporary measure. By using smaller type. for articles, we have actua!ly increased the volume of material. " orn mun ca ons Reverend F~thers: In the September 15, 1947 issue of REVIEW FOR REL.IGIQUS, a Sister writes, her ideas regarding Vacations for t~etigious. -Allow me to submit mine? According to Webster's~ dictionary, a vacation' means- freedom from duty for a given period of time; 'an intermission-in employ-ment; a period of rest or leisure; a holiday; an intermission in educa-. tional .work. How do. these .various meaningsapply to religious? . We who. are religious, know that our life is a stclteowhich is fixed and unchangeable according.to our vows. No .matter whether we are on .duty or off duty, sick or weli, young or old, ~active or.con-templative nuns, once we have consecrated ourselves to a lif~ of love and service to God by our vows, we are always~ r~ligioi~s. Fro~ our ~eligi0us, state there can'be no vacations. R~ligi0us women being human, and not angelic beings .without bodies, can .'become fatigue.d, ill, disabled, either wholly or partially unfitted for a full measure of labor in the life chosen above all others. If all religious were in an .equal measure healthful, had the same nervous make~up, the same mental or physical power, s of endurance, none-,would perhaps need vacations. This is not so. ~ Wise superior who .re.cognizes l~er responsibility for the sp~iyitu~a~l, and. physical, welfare of her' subjects, individ.ually as well as,co!lectively., will know when a certain Sister needs a rest, a chan~ge, a bit of leisure, a freedom from .d.uty for a few hours, a few days or for a longer, time.,_ This:freedom from duty for a shor~ time, or even longer, does not'imply a ~worldly excursion, for ,the good religious, but. a means for .vacating one duty to take up another for the better health of her body and soul. Very often only a wee bit of fun, a little gaiety. a good laugh, the healing that God's beautiful world can give, will restore balance and do an infinite amount of good. The mind needs rest, the nerves need it too, the body requires it, and the soul needs the chance to be at rest in God. To people of the world, no one seems so idle or leisurely as the Contemplative nun in her cloister; while no worldling ever worked so hard, with suchconcentration of mind and soul as the contemplative 10 COMMUNICATIONS Sister. The point is, the world is outside, and it is the world that creates all the hurry, the bustle and hustle' that wears nerves~ thin, and weakens the spirit in the supernatural life. It is quite certain that so-called vacations are unknown among the Trappistines, .the Car-melites, the Poor Clares and other such wholly enclosed or~ders~ It is'a different matter with~ the active" orders doing teaching, nursing, social service visiting, and other forms of institutional~ work. "For the most part such religious are laboring early and late, often weary unit footsore. No doubt, vacations they never expected when they entered religious life, but not the need of vacations when pro-vided by obedience and proper authority~. This need can come from overworl~, and then the soul suffers as well as the body, Whether vacations appl~r to the saints of old is not the question. All and eoer~thing in their lives~has not been written: and one can find many incidents described that could be recognized as rest times, or leisure. The Saints were occupied with beir~g saints, and not so much with the vast amount bf labor accomplished. Certainly life in the present century ha~ a tempo hard to match with" any previous centtiry. We must judge of the need of rest, relaxations, intermis-sions, in terms of-present-day tempo, not that of other times. This worldly pace has seeped into convent life here and there to some extent and to some degree. Religious deplore this. And since every community, of whatever kind, in any order, has to fight to stem the wiles of Satan as well as the influence and intrusion, of the world, tl~e individual welfare, spiritual and physical, of each member must be guarded. It is not going back to the world, or even to one's family (unless in the wisdom of superiors this is best) that will help the fatigued Sister most; their best vacation will be in. a safer retreat from the world. Whatever the vacation may be the main point is how it is spent. The plan of one community can be mentioned who enjoy a two weeks vacation every summer, This vacation period is for all, and in the Convent. The planning costs the superior much concentrated thought~ .Since the Divine Office is said in choir and nothing of this is to be omitted, or other spiritual exercises mitigated, it is not easy to meet all the requirements. Only the most necessary household work is done, so that there will be sufficient hours for all to have some free time. Few visitors, or parlors, are encouraged. As far as possible all have an equal chance for reading some good books, for writing, for rest, and for enjoying their own chapel and ~ardens. In 11 COMMUNICATIONS the later afternoon a general recreation is held for all, and the day finishes with an early retiring. ~ All seem to enjoy this simple and profitable vacation and are grateful for this yearly event, It is not a time for idling,, nor useless wandering about, or negligence; in fact,' it is a time for retrieving past. negligences and to build, in a united way," their player life. At recreation time they are a united community with many enjoyable things to say and hear. This vacation time helps fraternal charity to reigfi and makes and keeps the community a family group. ¯A SISTER. Reverend Fathers: In your Comrfiunications Department for the September issue a Sister writes: "Our present day religious are imbibing the spirit~Of the world:bit by bit." It is probably undeniabl~ that the world is at the convent door-step. Thlough various, devices it will force an entrance if the,,door is even slightly ajar.: The avenue of approach is~,connected: in one way or another with the community's external wbrk--nursing, teaching, or whatever it niay be. Devotion to a work so readily leads,to absorption in it that the work is likely to become art end in itself. In their activities, hospitals, schools 'and other institutions "'must keep up with the times" if they are to retain their clientele and if they "are to spread their apostolate. "Nevertheless, it may be just at this point that the time-honored slogan of r~ligious life becomes distorted and the members begin to be of the world'as well as in it, and that con-vent :life may begin to take on the attitudes and manneris,ms of worldly living. ' ~ Whether "vacations" for religious would open a new channel to divert members 6f religious ~communities from close following of their primary objective is a question to be considered. One might doubt the validity of the argument, "We do not read that Our Divine Lord or His Immaculate Mother ever took a vacation." For, neither do we read that they did not do so, or that periods of rest 'and relaxa-tion were not allowed. Would it be heretical to stippose that Our Lord made His visits to His friends at Bethany serve some such pur-pose? The Gospels tell us that Jesus had compassion on the mul-titudes, and that He went about healing the sick--proving that He was ever sympathetic to physical needs. Presuming, then, that a vacation is a good means to physical well-being as an aid to spiritual 12 Januar~t, 1948 COMMUNICATIONS progress, may we not think that Our Lord would have advocated it provided, of course, that all things are in keeping? That all things are in keeping in other words, that a vacation planned for Sisters would not resemble, even remotely, a house party for worldlings or a secular summer resort. The editor who replied to . Question 17, REVIEW FOR RELIGIOUS, 3uly, 1947, makes timely sug-gestions to forestall such possibilities when he proposes specifically, "a place that's private, where many Sisters could go together and rest and play games and, above all, get to know one another." The same editor also states. "There's no vacation from the spiritual life ¯ . . hence, I make allowance for spiritual exercises in my plan for the ideal religious vacation." Now, if we grant that the "teach-summer-school-retreat-dean house-teach" schedule of teachers and parallel programs for other types of religious institutes demand some form of definite relaxation; and if on the other hand we admit that worldliness might readily gain entrance to the convent through the vacation medium, is t1~ere a third alternative? In reply, we suggest cornmunit~ recreation---community recrea-tion as it should be. That last clause is inserted because some of us remember when the regular period of "Rule Recreation," supple-mented by a full two weeks' Christmas holiday of wholesome enjoy-ment and happy relaxation (uninterfered with by attendance at con-ventions, meetings, conferences, and so on) did actually supply the rest vitamins which made a vacation unnecessary or a rarity. Those nurderous activities, already mentioned, off our present, complex life are crowding more and more into our daily order and they are crowding out of it that which is necessary to it. In conse-quence, what is happening to that daily hour of simple: nerve-soothing relaxation where each member contributed something and received more--some with hobbies, other at games, all participating as leaders or listeners in conversation which rested, entertained, and uplifted the tired mind and body? May it be possible too that rela-tions with the exterior have tended to re:form community life to the extent that our recreational gatherings are becoming facsimiles of woridly fiestas; in which the restorative simplicity and horniness of convent recreation are lost? -A SISTER. Reverend Fathers: May I submit a few thoughts regarding the subject "Vacations 13 COMMUNICATIONS Reoiew [or Religious for Sisters." My thoughts are in agreement with those of the priest quoted in the 2uly number, p. 241: and in disagreement with the communication in ,the Septembe~ issue, written by "A Sister." In Father's talk to the astonished Mother General, to whom he suggested a vacation for the Sisters, he reiterated what were evidently the sentiments of our sainted Superiors-General, both living and dead. For we have a, large Community house, formerly a hotel,, m an isolated section of'a seashore resort, and directly on the ocean front, which we use for retreats and vacation. Each Sister is per-mitted about two weeks there; six days of which are spent in the silence and recollection of retreat. The. remaining time is our vaca-tion period: and by vacation, I mean relaxation, change,-rest; walks in the fresh air°and sunshine: reading, knitting, crocheting; and, of course, chatting: becoming better acquainted with each other; sharing views about our life work; and,! as Father'said, "fostering a good community spirit." What of out spiritual exercises? They are exactly the same, and in common; though they begin at six, instead of at five A:M. And I might say here that during these vacation days there is never a time that Our Lord.in the Blessed Sacrament has ~not some adorers; that there is not someone making the Stations: someon~making,.a little extra visit. Our rule of~silence is dispensed with except at breakfast: but, of course, the sacred °silence is strictly kept. Who does the work? We do, lovingly,and generously, our .tiny tasks assigned by obedience. Who pays-the bills? Each local superior--a certain amount to a common fund and I-suppose, Divine Providence; . We love it; we are grateful for it: and I know I speak for all when I. say, "God bless those who are ~ responsible for our ideal religious vacation from which we return to our work renewed in mind and body and soul." And why do I disagree with "A Sister" whose communication I referred to. My opinion, Sister, is that you do not really know your Sisters. Probably your position and y.our work have kept you from close intercourse with them." I speak as one of the "rank and file" of a large community which has labored in this country for over a hundred years, and almost three times that many yea.rs in other countries. am teaching school, and have been doing so for over twenty-five years. During these happy years of my religious life I have come in 14 January, 1948 COMMUNICATIONS dose contact with many of our own Sisters; and through teaching and studying with many Sisters of other communities. Therefore, I think I am speaking for "us," the many hundreds of teaching and nursing and otherwise busy Sisters. No, Sister, we do hot forget that we entered religion to take up our eros~ daily and to follow our Crucified Spouse." We don't talk about that fact every'moment of our lives; nor wrhe.books about it; nor 6therwise publidze it; but it is ever in our hearts as we go about bearing the he~t and the burden of the day. Yes, we vowed for life, and on that vow day, so dear to our hearts, we promised our undying love to our Spouse. Each day since, we have kept that promise, whether we were sick or tired or discouraged or Unhappy. The work has grown more dii~cult with the years, as even "those grand religious who have gone before us" would testify were they here today. I like to' think that it is they, in heaven, who have procured for us the many blessings which we now enjoy. You say we are frequently ¯asking, "When may I visit my rela- " tires?" Most of our rules, I am sure, forbid us tO visit our relatives unless they are seriously ill, or very' aged. Hence our visits, neces- .arily infrequent, are usually no joy to us: they are rather a great anxietY and a source of worry. We go, not for our own benefit, but to give our parents the comfort and consolation which God prom-ised them as-part of their hundredfold for having given us to God years ago. And on our return, as we kneel in our chapels and renew, our vows, when the nails are really hurting, can't we truly say that' we have "died" to our relatives and have left "all things" to follow Christ. One more thought, dear Sister. Do you think for one moment that St. Joseph "toiled day inand day out" and never took a vaca-tion? I don't. I'm not a scholar of Scripture, but I think his life was not "all work and no play." I like to think that since Christ Him- Self was like us in all things, save sin, that the Holy Family did relax sometimes. I'm sure that on some days They packed a littl~e lunch,. took a fishing net or a rod, perhaps, and spent the day at the lake, fishing and rowing. I am sure St. Joseph taught the Christ Child to fish; since He Himself gave instructions in the art to .th~ Apostles later on. And was He not perfectly at home in a bo~t teaching the multitude and crossing back and forth over the Lake 0f .Galilee, so much so that He even fell asleep one day? And how did St. Jbhn the Baptist and the Christ Child become intimate during those early 15 COMMUNICATIONS years if they did not visit each other? So, Sister dear, have no worry that your Sisters are so much imbibing the spirit of the world that they will be soon asking for a . "forty hour week." If anything, we are victims of the age in which we live and its surrounding circumstances. Maybe we are different; but we are not less generous, I hope. We will, with God's grace, continue "to give and not to count the cost; to fight, and not to heed the wounds; to toil and not to seek for rest; to labor, and to ask no reward" save Christ our Spouse, and eternal life with Him. -~ SISTER Reverend Fathers: No doubt you have already received instances to demolish the universal negative~about the saints and vacation. But if you can use another, all Jesuit saints took their weekly day off and their annual vacation, according to rule. The Sister seems to have missed the point of the original suggestion, and can't conceive of that kind of a vaca-tion.-- A JESUIT MISSIONARY. Reverend Fathers: With a little interest and a great deal of confirmation of.my alarm over the low state of religious in general, I have been noticing the remarks in your REVIEW on vacations. My convictions must have been working in my sub-conscious when I picked up the Novem-ber issue. For I looked at the signature on page 330 and said, almost aloud, There, I told you so. But I had not read aright. I mean I had not read the signature. I had read my own thought; and it told me that Some Sisters Who Had a Vacation were Some Sisters Who Had a Vocation. I apologize for putting them out of the Convent so soon; but I am sure they will understand, unless they are worse than my sub-conscious makes them, and think only those act With "wisdom and foresight" who purchase homes in the mountains. I am not opposed to vacations, as such. I think there are a num-ber of things we should vacate. If the superior sends you on a vaca-tion, go. And if the superior does not send you on a vacation, and you do not consider (other things being equal) the wisdom and fore-sight to be equal in either case, look out for your own sub-conscious. Another worthy comparison is with our worthy brethren, the wiser children of the world, who say so often that they have no time for [Continued on p. 56] 16 Reasons [or Remembering Mary T. N. Jorgensen, S.J., LONELINESS can bring one of man's most poignant griefs: the right kind of companionship can bring his greatest joy. Psy-chologists claim that having a friend one can th.oroughly trust is a great protection against mental and nervous breakdown; and, on the contrary, the feeling of having no one really interested in one's joys or ready to share one's sorrows often preys upon the mind until both body and mind collapse. Mere association with others will not remove loneliness. We must love and trust our friends: they must know and love and.be faithful to us. A man whose beloved bride has just died is bitterly lonely in a crowded room: a hermit miles from the nearest visible person can live in great peace because of his communion with God. Ia his book, Europe and the Faith, Belloc calls Protestantism a religion of loneliness, the "prime product of t1"ie Reformation being the isolation of the soul." Certainly much of today's disintegration in public and private life is' due to that unh~ippy revolt. One of its great mistake~ was its strange rejection of the glorious Mother of God. We can find peace again by a wholehearted return to her love.i Catholics have never entirely lost her:-but we live so intimately with non- Catholics, so surrounded by their enervating atmosphere, that we naturally have been unable to resist the contagion fully or even mainly. Faber writes of devotion to Mary in Protestant England: Mary is not half enough preached. Devotion to her is low and thin and poor. It i~ frightened out of its wits by the ~neers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary that Protes-tants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is that .~esus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. $esus is obscured because Mary is kept in the back-ground. "Fhousands of souls perish because Mary is withheld from them. And that is England, a land once proudly called "Mary's Dowry." Our country has received the Protestant tradition from England; ~t has not received from her the traditions which were hers 17 T. N. JORGENSEN Reoieto ~.or Religious under Venerable Bede, Alfred the Great, Thomas ~ Becket, Chaucer, ThOmas More, and her many other great lovers of the Virgin Mary. In the September issue of REVIEW FOR. RELIGIOUS I spoke of the way in which Mary i's truly and fully present in our lives. In this article I shall give some motives for increasing our devotion to her. And while the flight from loneliness is not one of our chief motives, it is a great one. It is not good for man to be alone. This was God's thought as He made Eve to be Adam's companion. Eve failed; but in this companionship, as in all other things, Mary brings all that Eve was' supposed to bring, and more. This is very '"much. Human nature as originally created by God in the Garden of Eden was a glorious thing. Mary from the beginning has this great glory. By her Immaculate Conception she came forth the ideal of our race, "Our tainted nature's solitary boast." Hers is human nature at its best. Virgin, mother, queen, whatever position or virtue one can seek-in a~ perfect woman, Mary has to the fullest degree. She is patieny, loving, kind, beautiful, considerate, wise, prudent, powerful, active, unselfish. One can make the list as long as desired and always find reasons for her perfection in the virtue, ex.amples of her exercise of it. She is the strength of the weak, the health of the sick, the refuge of sinners. She is the joy of the martyrs, the confessors, the virgins, the angels. God Himself delights eternally in being with her, in lavishing His attention and gifts and love upon her. Surely it is a wonderful favor to be invited to live with such a person,° and we are invited to do just this--to live with her, talk to her, trust in her, .love her, work with her, act and feel and think and be at one with her at every moment of our lives. Her love is ours to enjoy, her power ours to use, her presence ours to rejoice in if we but wish it. She wishes it. God wishes it. The saints understood and rejoiced to accept this glory. If we find her and accept her and liv~ with her, we also shall be saints. Sanctity, union with God, peace, success in the spiritual life--all these come to us when we fully accept with St. 3ohn the gift Christ formally gave us from the cross, the gift which was prepared for us long before, the gift which actually came into our possession at our baptism--Mary's spiritual mother, hood. The spiritual life is not hard or sad or unnatural. G~d wishes us to love the good, the joyous, the beautiful things of time and eternity. We blunder gravely when we think that sin or the fruits January, I~48 REMEMBERING I~'IARY of sin are more lovable than God or the gifts of God. God is the perfect Being; the more like Him that others are, the more closely they unite us to Him, the more lovable and satisfying they are. Mary is most like Him; her companionship, therefore, brings us the deepest . joy. That it is an unseen presence does not make it less .valuable. When Christ was about to end His visible presence upon earth, He said to His apostles, "It is expedient that I go, for if I go not I can-not send ttie Paraclete." The visible presence of Christ meant very much to the apostles, but He knew and they soon learned that the invisibile presence of His Spirit in their souls meant more. We, too, shall learn eventually from experience what we already know through faith, that Mary's loving help is none the less potent for being unseen by physical eyes. Love of Mary conquers the evils of materialism. It is a noble and spiritual love, built entirely upon faith, directed toward one whom we have never seen with bodily eyes, fostered mainly by the fact that God wishes it. All this makes it the natural stepping stone to love of God. It is in direct opposition to modern materialism, which is a love of earthly things. Another obvious need of our day is patience amid sufferings. persevering calm and steadiness amid world-wide storms. But all the turmoil of our times is just another phase of the age-old struggle between good and evil, between the woman and her seed on one side, Lucifer and his on the other.~/~brlst and Mary on Calvary stood at the very center of the storm winds; we live in comparative calm. They have won the victory for us; we face but a lesser trial to enjoy its fruits. Lucifer cannot reach Mary directly, and he seeks her Achilles' heel in the chil~/ren on earth, whom she loves. But if we are faithful, children, trusting entirely in her, it will not be a vulnerable heel after all, but the heel which crushes the serpent's head. Her strength is our strength if we are one with her. Today's pagan world like the pagan world of old '~drinks down sin like water." Those who walk with an ever-present conscious-ness that their heavenly mother walks with them will not sin. This sentence puts much in few words, summarizing a host of arguments for seeking to develop a fuller consciousness of Mary's loving care. But~avoidance of sin is negative. A good positive summary of the value of this practice is that strong, persevering love makes one grow like to the loved one. Living constantly, willingly, lovingly with M/try will increase our likeness to her. Her nobility will ~.'N. JORGENSEN Reoieto for Relipiotts become ours. This ihaitation is not a mere external likeness; it is deep and abiding, for it brings us the same sanctifying grace which gave God's own life to Mary. We cannot deeply love one whom we do not know, one of whom we seldom think, one to whom we refuse to speak. But if we start asking Mary's advice ~t every decision, trusting in her at every diffi-culty, following her example at every oportunity, we will quickly discover how wonderful she is. Countless millions have called to her: not one has been left unanswered. God blesses abundantly all who honor His Masterpiece, His best Beloved. His Mother, the Queen of His heavenly home. One of God's reasons for living a full life on earth was to teach us how to live. "His life surely teaches us devotion to Mary. We have but to recall the Annunciation, the days of Mary's pregnancy, of Bethlehem, Egypt, and Nazareth to see how fully He gave Him-self to her. The baby Christ and the young boy Christ would look to her at all hours of the day, doing the things she wished, rejoicing in her smile, trusting in her virtue. Nor did He ever repudiate this first and deepest.love. Christ's humility in subjecting Himself to a mere creature for love of God undid the harm of Adam's pride in following Eve's wish in defiance of God. Our humble giving of ourselves to Mary in union with Christ makes the undoing of Adam's fall complete for us. As Eve shared with Adam in the fall of man, Mary shares with Christ in man's redemption. The Eve-Mary parallel is interesting, but it is too often discussed to need repetition here. But the struggle between good and evilbegan before Adam and Eve. Long before Adam's creation, "before the hills were made" (Proverbs 8:25), ,lesus and Mary were God's predestined King and Queen of the good angels who followed Michael and conquered Lucifer and his followers. Mary is Satan's archenemy, the one in God's plans who is to crush his head. Lucifer and his followers hate and oppose Mary with all their strength because they hate God: we should love and serve her with all our devotion for love of God. If we follow Christ's example and are devoted children of Mary, we feel at home in the spiritual world. Then the communion of saints means what it is supposed to mean. All other wayfarers on .earth are close to us, for they, too, are children of Mary. The souls in purgatory, the saints in heaven, the angels, even God Himself are all one with us in calling her "Beloved." When we visit Christ in 20 danuar~t, 1948 REMEMBERING MARY the Blessed Sacrament, we have one more thing to talk about, for His mother is our mother. When we turn to our guardian angel, we have one more argument in our plea for help, for his queen is our queen. Queen of apostles, martyrs, confessors, virgins--the Litany of Loretto reveals host after host of glorious souls who are united to ' us through Mary by the closest of bonds. The graces which she poured forth to give them triumph and joy and God's own life, sh~" gives us in our fight against the same foes. She rejoices to make us "other Chrlsts," to conceive Christ "again and again in the souls of all the just. We should love Mary truly because she is truly our mother. The Annunciation was an unfathomable moment, not only affecting the eternal destiny of all men and bringing the angels a queen, but also giving God a human nature and a mother. This mother-son rela-tionship was unlike any other in that the Son consciously chose and accepted Mary for His mother. And because He is changeless eter-nally, because the whole plan of the redemption was for heaven rather, than for this earth alone, He accepted her forever and accepted her for us. Father Rickaby (Waters That Go Softly, p. 74) has an interesting list of scriptural references which run thus: And she brought forth her first-born son and wrapped him up in swaddling clothes and laid him in a manger (Luke 2:7). For whom he foreknew, he also predestined to be made conformable to the image of the invisible God, the first-born amongst many brethren (Rom. 8:29). Who is the image of the invisible God, the firstborn of every creature . And he is the head of the body, the church, who is the beginning, the firstborn (Col. 1:15, 18). And the dragon was angry against the woman and went to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ (Apoc. 12:17). God in choosing Mary the Mother of Christ, chose her mother of all the "other Christs." She is the mother of the Head and of all the other members of the Mystical Body. AS she was mother of the Holy Home at Nazareth from which the Church grew, she is the mother of the Church. Christ's dying bequest "Behold thy mother" revealed and e~tablished this universal motherhood; the history of the Church confirms it. The first to come to Christ, "going into the house, found the Child with Mary his mother" (Mt, 2:11). All since who have entered Christ's house, the Church, find Him with Mary His mother. And heaven will find her still His mother and ours. But the best reason for remembering Mary is simply this, God 21 REMEMBERING MARY Ret~iew for Religious wishes it. He chose to come to us through Mary. He asks us to come to Him'through her. Our only toad to the Father is through Christ; our n~tural road to Christ is through Mary. That God has ordained this is clear from the unwavering teaching of His Church as well as from the lives of the saints. We might give many reason~ for this choice of His, for we can see that it increases "our humility, that Mary's blessing on our prayers increases their worth, that faith in Mary's presence necessarily implies faith in God's greater presence, and so forth. But it is sufficient here to recall that God wishes it, and He is our wise and lbving Father. We should be eager to honor Mary at all times, for at all times'she is helping us, watchifig over us, offering her loving help. It is only just that we should make as adequate a response as we can, and the closest we can come to making a fair return is by accepting her gifts lovingly at all times. Mary suffered heroically for us on C~Ivary when she was revealed as our .spiritual mother. Gratitude demands that we make the most of this spiritual life, and this is done by accepting the help she is constantly offering us. And again, she is so perfect and lovable in herself that natural good sense should make us glad to recall her presence often. One might go on much longer enumeratihg reasons for this devo-tion to Mary, but for the moment I shall be content wlt!q a summary of those already given. It conquers loneliness, confusion, and despair by bringing companionship, peace, joy, hope, inspiration. It gives strength and light to bear sufferings in the best possible way, that is, in union with the sufferings of ,lesus and Mary on Calvar'y. It helps us to conquer sin completely. It fills our hearts with the noblest love and makes us noble like unto Mary. It makes us Christlike, more fully unitin, g us to Him and giving ias a greater share in His life. It makes 'our rise from Adam's sin and our opposition to Lucifer and evil more complete. It gives the communion of saints the vital share in our lives which it sl:iould have. Truth and justice and gratitude demand it, for Mary is our mother, loves us deeply, and is most lovable. And these reasons are all true or truer because of the final great reason: It is God's most urgent will. He gives His grace to the humble. We must be meek and humble of heart as He is and become thd children of Mary as He did if we wish to please Him. If we are humble and childlike all this will be clear to us. Although the father of the family supports it, a little child naturally runs to his mother for help when he is in need, knowing his cause 22 January, 1948 LITURGICAL AND PRIVATE DEVOTION stronger if his mother pleads for him. God, our Father, has put the disposal .of His riches in our regard in the hands of Mary by making "her the Mediatrix of All Graces. If she were not our mediatrix, it would still be a great pleasure to be devoted to her. Now it is as necessary as it is natural. It is as profitable as it is pleasant. Li!:urgical and Priva!:e Devotion J; Putz, S.J. [EDITORS' NOTE: This article is reprinted with permission from The Clergy Momfily (Vol. VIII, pp. 293-305), a magazine for the clergy published in India. :,The article derives special timeliness from the fact that it discusses some of the doc-trines of the ~ncycllcal Mystibi Corporis which the Pope found it advisable to reiterate in his most recent encyclical Mediator Dei.] ~4~ACK to the liturgy!" is one of the watchwords of our age. D During the last thirty years the liturgical movement has beer/ steadily growing and has contributed its share towards the revival of a more integral Catholic spirit. However, like most good tthioinngs;s ,a nitd i st haep tR toom leaand Peonnthtiufsfsia, swtihci fleo lelonwcoeursra tgoi ncger. ttahien mexoavgegmerean- t, have occasionally felt obliged to rais~ a warning voice against the danger of one-sidedness. "There is no doubt," Plus XI wrote in 1928, "that an a~voidance of the exagl~erations Which are noticeable of late will enable liturgy to contribute much towards progress in spiritual life." Plus XII in his encyclical Mystici Corporis (June 29, 1943) warned against three particular.exaggerations connected with the liturgy. A few months later he again returned to this subject in a letter to the Bishop of Mainz, who had requested the Pope "to raise the whole [liturgical] matter out. of an atmosphere of apprehension into one of confidence." Plus XII replied: In this connection We can only repeat what We have already said on other occa-sions, namely that the question is being dealt with here in a calm and broadminded manner by the cardinals charged with its clarification, and that the Holy See is prepared to meet as far as is possible the needs of spiritual mlnistrarion in German)'. Concern has been expressed in the first place amongst you yourselves and in fact, as you know, by the bishops. It cannot be said that such concern is altogether without found~tlon. It is certainly not related excluslvel); to the liturgical question, but it affects the whole devotional and ascetic llfe of the faithful. 23 J. PUTZ ' Ret~ieto [or Religiotis ~ The ;Holy"Father~,then, refers :to an article in the Kl~gusblatt of July 14, 1943,'~vbich confirmed anew the concern felt in Rorfie. "It can therefore only be salutary to make a clear distinction nbw; hrhen the liturgical question is. beir;g dhalt with, 'between'whag~is ~¢hole-some and what.i~' unwholesbme." The Pope then points out that this has already been done to some extent in the encyclical Mgstici Corporis. The letter continues: On three points We feel that emphasis should be placed: (1) That the liturgical movement doris-not, by_a, 0nd;sided emphasis~n their l~sychological effect, push into tl~e'b~ackgroun~l the meaning o~ and e~teem fc~i~the grace-giving effect of the Sacred Mysteries. (2) That the consciousness of the fundamental significance of the eternal t~uths and the struggle of the individual against sin, the striving of the individual for virtue and holiness are not marred by exaggeration of the lithrgical side. (3) Finally, that a!ongside the task in the liturgical sphe~r,~ oth.er task~ are not overlooked. What is liturgy? In this article it is taken in its strict sense, as distinct from private prayer. We must therefore exclude~ the broad meaning given it by some recent writers, who would make it embrace a.ll prayer,"public and private, and even the whole life of the Mystical ¯ Body. In its proper meaning liturgy is equivalent'to punic official worship as defined by canon 1256, that is, worship offered in the name of the Church through acts which by her institution are to be offered only to God, to the saints, and to the blessed by persons law-fu!. ly'deputed for this fhnction. ' : Its center is the Mass. This is surrounded, as .it were, by two circles which are an exp.ansion or prolongation of the Eucharisti~ Sacrifice: ~he I~ivine'Office by which the Church throughout the iday offers to God the laas perennis, and the sacraments (and: sacramentals } which spread God's grace and blessings throughout the life of~ the Church. These essential dements by their daily and~seasohal varia-tions form the wonderful rhyth~ of the liturgical year, with the sanctoral cycle integrated into the temporal cycle. Public worship calls for an appropriate edifice with its various appointments, particularly the altar. It requires c~rtfiin vestments and an adapted mode of singing. This ':setting" of the liturgy has its obvious importance; but it must remain secondary, though extremists and faddists at times seem to take the husk for the kernel. The real problem inherent in the liturgical movement is a ~spir-itual one. It concerns the relation of the liturgy to "private" devo-tion- which is but one aspect of a more geneial problem, namely. the relation of the individual to society. The "polar tension" 24 danuar~ , 1948 LITURGICAL AND PRIVATE DEVOTION existing between these two has been the object of many studies in recent years. Like all such tensions, it cannot be solved by stressing one side at the expense of the other. Individualism and absorption of the individual in society are equally to be avoided. A full and healthy Christian life r.equires the union of liturgy with private prayer and personal endeavor. 1. The liturgy has a twofold function. Its primary purpose is found in its intrinsic, objective, supernatural value. Liturgy is essentially the public exercise of the Church's priesthood, the con-text and prolongation of the sacrifice of the altar. It is both God-ward and manward. It is the "voice of the Spouse" expressing to God the worship owed by the Church as a visible society and,calling down upon men the blessing of the Almighty. Its 'power is not due to the d~votion of the minister, but to the opus operantis Ecclesiae: and in the primary rites--the opus operaturn of the Mass and the sacraments--Christ Himself communicates His own sacrifice to be offered on the altar and His life to be received into souls. As the prayer of the Church and the action of Christ, the litu.rgy clearly ranks higher than private piety. Its objective excellence is further enhanced by the inspired character of most of its formulas a~ad by the fact that the Churdh in creating .the liturgy has been guided by the Holy Ghost. We should note, however, that the liturgy pos-sesses its essential character and value only when performed by those officially empowered and delegated to act in the name of the Churcfi. The ordinary layman, it is true, shares in the Catholic p.rlesthood by his baptismal character; but his part in the liturgy is strictly limited. His character enables him to receive the sacraments and to offer the sacrifice by his spiritual union with the celebrant. To exercise this power on certain occasions is his only "liturgical" obligation. He may, of course, recite the prayers of the missal, breviary, or ritual; but on his lips they will be "private" prayers (excepting those parts which are officially assigned to the congregation). Even so their use is to be recommended, for such use effectively serves the second pur-pose of the liturgy. Besides its intrinsic purpose and essential value, the liturgy has a subjective or pedagogical efficacy: it is meant to instruct the faithful and to train them in the true Christian spirit. Union with the Church's liturgy is a wonderful education of mind and heart. It teaches the truths of our faith by enacting and living them; it devel-ops the Christian spirit by making us exercise it: Plus XI, when 25 J. PUTZ Retqew for Religious instituting the feast of Christ the King, remarked: "People are in-structed in the truths of faith and brought to appreciate the 'inner joys of religion far more effectually by the annual celebration 6f the sacred" mysteries than by any. official announcement of the teaching of the Church." Pius X declared that "active participati.on in the sacred and solemn mysteries of the Church is the primary and indispensable source of the genuine Christian spirit" (Motu proprio, November 22, 1903). Father Meschler, S.3., in his Catholic Church Year, states: "In order to obtain holiness and salvation, we have ohly to follow, willingly the invitations of the liturgical year." The Mass, the sacraments, the feasts, and the seasons eloquently put before us the Christian ideal and supply the necessary inspiration and motivation in constant Variety. Religion as taught by the liturgy has a definite spirit or style, which is the norm of genuine and healthy religion, a safeguard against all deviations. If we were to characterize it in one word, we would point out its sense ot: proportion which putsall things in their proper place. Hence its dominant theocentrism, which stresses adoration, praise, and self-oblation as the primary duties of religion. Rich in devotions, it never allows these to overshadow the essential devotion. It is solidly "objective," stressing dogma; facts, and realities rather than subjective feelings, the latter flowing naturally from a realiza-tion of the truth. Thus it is free from emotionalism, yet capable of the highest ~enthusiasm and the deepest grief. It satisfies the needs of the individual soul (chiefly in the Eucharist), but at the same time. takes one beyond,the narrowness of individualistic piety by fostering social consciousness, a sense of oneness with the community. The individual is always made to feel a part of the whole, a member Of the family, a cell of the Body; even (or especially) at the moments of his most personal union with God (in Holy Communion) he cannot forget his union~ with his fellow men. The liturgy thus tends to shape or "inform" man's total spiritu~l life. "Liturgical piety" consists in consciously making the liturgy the center, the chief object, and the inspiration of one's inner life. It is clear that a dose of this liturgical spirit is not only useful but neces-sary for all on account of the part which~ the Mass, the sacraments, and public worship have to play in the life of a Catholic. 2. But it is no less evident that the public prayer of the Church can in no way be opposed to individual prayer and endeavor. It not only leaves room for the latter, but requires it and stimulates it. The 26 danuary, 1948 LITURGICAL AND PRIVATE DEVOTION liturgy by itself, as official worship, is' something exterior and imper-sonal, regulated by the Church and faithfully executed by the litur-gist. It is distinct from the interior life that animates the Church and each member; it only expresses this life and devotion. It is fruitful and sanctifying only in the measure of the understanding and fervor which the individual brings to it. Liturgical prayer, to be more than lip service, must become interior, that is, personal, "pri-vate." Even the opus operatum does not work mechanically; but its effect is proportioned to each one's personal devotion. Personal prayer and endeavor must also prolong the liturgy. The Mass must be lived, the spirit and the ideal taught by public worship must shape individual lives.1 Thus liturgy invites the co-operation of mental prayer, self-examination, and all the methodical exercises of tradi-ditional asceticism. It would therefore be fallacious to oppose "liturgical piety" and ."ascetical piety" as though they were two distinct ways to perfection, the former being considered the more excellent, if not the only truly Catholic, way. There is but one way. Liturgy implies private prayer and must pass over into asceticism; 13rivate prayer and asceti-cism in turn must keep in contact with the liturgy, chiefly the~ Mass and the sacraments. The proportion of the two elements will vary according to each one's tastes and needs; but neither can be separated from the other, or even unduly stressed at the expense of the other, without serious dangers. Private and popular piety without the liturgy is exposed to the danger of deviating from fundamentals~to accessories, from genuine devotion to emotionalism and subjectlvism, from trust in God's grace to reliance on natural methods (semi- Pelagianism). Liturgy without private prayer and endeavor becomes formalism, aestheticism, semi-quietism. Too much stress on public, exterior worship fosters in the liturgist a tendency to be more con-cerned With forms than with life. Hence there arises an excessive attachment to ancient forms and a lack of appreciation for new forms and feasts, the liturgy of the first four centurieg being proclaimed as the standard for all times. Ye~; those aricient forms were new in their time: nor has the Holy Ghost ceased to direct the Church since the lit must also guide personal piety. But individual prayer has laws and character-istics of its own. The Church not.only tolerates but encourages non-liturgical and "popular" devotions, such as visits to the Blessed Sacrament, the Rosary, the Stations of the Cross, devotions to the Sacred Heart, and so forth, which, like the liturgy, have grown out of the life of the Church and correspond to the spiritual needs of the faithful. 27 J' PUTZ Reuietu fi~th century. "There is still a continuous development of dogma; a [ortiori there must be a development and progress of liturgy. The fashionable underrating (or contempt) of "popular". devotions is also rooted in lack of understanding of the laws of life and is clearly contrary to the mind of the Church. Both corporate life and individual" life in the Church have the same source, Christ. Together they constitute Christ'~ life in His Mystical Body. It is necessary that both be intensely cultivated and that the correct tension between them be maintained. After these general considerations we shall briefly analyze the doctrine of M~Cstici Corporis concerning some particular exaggerations connected with the liturgy. At first sight, the mention of these "errors" might seem out of place, unrelated to the general theme of the encyclical. In reality it is closely connected with the rest. In the dogmatic part, while explaining the theology of the Mystical Body, the Pope has been at pains to show how in this Body the personal and the social, the interior and the exterior, the spiritual and the juridical elements are united in one common source and purpose. He then con-demns two errors ~vhich tend to obliterate the permanence of the individual person in the Body and the need for personal endeavor; and now he vindicates the rights of the individual in his devotional life. I, Frequent Confession The same [disastrous] result follows from the opinions of those ~vho assert that little importance should be given to the frequent confession of venial sins. Preference is to be given, they say, to that general confession which the Spouse of Chris~: surrounded by her children in the Lord makes each day through her priests about to go up to the altar of God. The confession of sins at the beginning of the Mass is an impres-sive act, very appropriate before the celebration of the sublime mys-teries. It purifies the soul and disposes it to offer the sacrifice of expia-tion with greater fervor. The absolution after the Confiteor, though not efficacious ex opere operato as in the sacrament of penance, is a sacramental. Through the intercession of the Church it tends to arouse in those present true sorrow by which they merit the remission of their venial sins. Though in its present form it is of late origin, yet some such confession seems to go back to the earliest times. Even the Didache or'Teaching of the .Twelve Apostles mentions it: "On the Lord's day being assembled together break the bread and 'make Eucharist,' having first confessed your offences that your sacrifice may be pure." 28 Januar!l, 1948 LITURGICAL AND PRIVATE DEVOTION However, zeal for this venerable practice may become indiscreet and weaken the esteem of frequent private confession. The sacra-ment is of course necessary in the case of mortal sins; but frequent confession of venial sins may seem to diminish our devotion for the daily public confession in which the Church wants each one to join wholeheartedly. This may have been the reasoni.ng of those of the "younger clergy" whom the encyclical mentions as belittling frequent confession. "It is true that venial sins can be expiated in many ways, which are to be highly commended," for example, by acts of charity~ public confession before Mass, and particularly Holy Communion; "but to insure a more rapid and daily progress along the path of virtue we wish the pious practice of frequent confession to be earnestly advo-cated." There are two reasons why this should be done: (a) The practice was introduced by the Church under the guidance of the Holy Ghost. Leaving aside the obscure question of its origin, it was approved by the Council of Trent and by Pope Plus VI. When the Synod of Pistoia expressed the wish that con-fession of venial sins be less frequent, on the principle that fa;niliarity breeds contempt, Plus VI cerlsured this declaration as "temerarious, pernicious, and contrary to the practice of saints and pious Christians approved by Trent." Plus X, in his Exhortation to the Catholic Clergg, deeply deplored the laxity of those priests who but rarely frequent the sacrament of penance and thus blunt the delicacy of their consciences. Canon Law wishes religious and seminarians to confess "at least once a week." A number of saints used to confe~s every day. St. Bonaventure recommended daily confession to the novices; and Father Louis Lallemant, to all who are especially desirous of perfection. However, these writers recommend the practice only to souls who can maintain a habitual fervor which is capable of resisting the tendency to routine and of daily making the spiritual effort required for a fruitful confession. (b) Frequent confession is an efficacious means of spiritual progress. The encyclical enumerates its advantages, both pedagogical ¯ and sacramental: "By this means genuine self-knowledge is increased, Christian humility grows, bad habits are "corrected, spiritual neglect and tepidity are resisted, the conscience is purified, the will strength-ened, salutary direction is obtained, and grace is increased in virtue of the Sacrament itself." 29 J. PUTZ Review [or Religious 2. Priaate Prager "There are some, moreover, who deny to our prayers any impetratory power, or who suggest that private prayers to God are to be accounted of little value. Public prayers, they say, prayers made in the name of the Church, are those that re'ally count, a~ they pro-ceed from the Mystical Body of Jesus Christ." In reply to this objection, which he characterizes as "quite untrue," the Pope stresses thre~ points: (a) The dignitg of private prager.--To those who depreciate private prayer by extolling the liturgy as "the praying Christ," the prayer of Christ Himself in His Body, the Holy Father opposes the fundamental truth concerning Christian prayer/ all prayer is the prayer of Cb'rist in His body. "For the divine Redeemer is closely united not only with His Church, His beloved Spouse, but in her also with the souls of each one of the faithful, with whom He longs to have intimate converse, especially after Holy Communion." Public prayer is only one part of the Church~s prayer, the most excellent because it "proceeds from Mother Church n rseir. However, every prayer, even the most "private," has "its dignity and efficacy." It is the prolongation of the soul's eucharistic communion with Christ. It is the prayer of Christ praying in His members and as such is never an "isolated" prayer but is part of the Catholic prayer of the Mystical Body, united with those of all the other members and ~benefiting the. whole Body. "For in that Body no good can be done, no virtue prac-ticed by individual members which does not, thanks to the Com-munion of Saints, redound also to the welfare of all." Every prayer thus has a social value. (b) P?age~ ot: petition.--Quietism rejects all prayer of petition as" meaningless, since God knows better than we what is good for us and He desires our good more than we do ourselves. Some liturgists belittle prayer for one's own individual needs as fostering individual-ism. They argue that we should always pray as members, according to the teaching of Christ ("Our Father. give us this day our daily bread.") and the practice of the liturgy which prays in the plural for the needs of all. To pray in the plural ~s no doubt a beautiful practice which keeps us conscious of our union with God's fancily and Christ's Body; but within this Body the members remain "indi-vidual ~0ersons, subject to their own particular needs." Hence it can-not be wrong for them "to ask special favors for themselves, even temporal favors, provided they always submit their will to the 30 Januarg, 1948 LITURGICAL AND PRIVATE DEVOTION divine will." ¯ (c.).Uti!it~t o~: rnedtiff pra~ter.--"As for m~ditation on heavenly things; not only the prbhduncements Of the Church but also the example of' the saints are a proof of the high esteem in which it must be held by all." Liturgical prayer must be vivified by personal medi-tation, and prdgress towards perfection requires an intimate con-sideration of the truths of our faith and frequent communing with the Spirit working in the silence of the soul. Pius X, who praised the liturgy as the" indispensable source of the Christian spirit, had' equal praise for daily meditation; which he declared necessary for a priestly life (Exhortation to.the Catholic Clergy, 1908). Pius XI, who in Divini cultus (1928) extolled liturgical piety, wrote a special ency-clical to recommend the methodical prayer of the spiritual exercises, particularly those of St. Ignatius (Mens nostra, 1929); and the Church wants her priests to practice daily meditation and to make ¯ frequent retreats (canons 125, 126). 3. Prager to Chrisi "Finally, there are some who say that our prayers should not be addressed to the person of Jesus Christ Himself, but rhther to God, or to the Eternal Father through Christ, on the ground that our Savior as Head of His Mystical Body is only 'mediator of God and men.' " " Of course no Catholic denies that Christ is also God and that we may pray to Him. But we are often told by liturgists and even by theologians that we should rather pray to God the Father through Christ Our Lo~d if ov~e want to conform our p~ivate prayer to the . spirit of the liturgy, to the mind of Christ and of the Church, and to sound theology. To a "christocentric" piety, which at present is supposed "to d6minate private and popular devotion, these w~iters oppose a "theocentric" piety. The difference between these two is well explained by, D. yon Hildebrafid: "In christocentric piety, Christ so to speak stands before us and looks at us, while we at the same time look into His visage. In theocentric piety, Christ also stands before us, but He is turned towards the Father, on the summit of humanity, so to speak, leading us to the Father and preceding us on that way." In christocentric piety we adore Christ and pray to Hirfi. In theo-centric piety, we pray to the Father through Christ and with Christ; . ChriSt is the mediator, the head of humanity, our brother,u UIn his original article, Father [Sutz developes at some length the argumerits "in favor of prayer through Christ . " We give them in brief summary in the section in brackets which follows.--ED. 31 LITURGICAL AND PRIVATE DEVOTION Reoieto for Religious [The arguments in favor of prayer through Christ look impres- "sive. It is said that Jesus Himself always addressed His prayer.to the Father; that He emphasized His mediatorial function when He taught the disciples to pray; and that in early Christianity the solemn prayer of the Church was directed to the Father through Christ. This prayer through Christ is said to be theologically preferable because it brings out the fundamental truth of Christ.ianity, namely, that Christ is truly man--our Brother, a Mediator between men and God, our High Priest who is like unto us and who offered Himself for us, our Advocate with the Father, our Head who li;¢es and prays in us. Prayer of this kind keeps the humanity of Christ from being obscured and the Mystery of the Blessed Trinity from becoming a dead dogma; it makes us conscious of our union with the other members of Christ, prevents us from concentrating on the "dreadful" inaccessibility of God, and keeps a balance in our veneration of the saints.] Such is a brief sketch of the arguments. They do bring out the need of keeping alive the consciousness of Christ's humanity, His mediatorship and union with the Mystical Body~the encyclical on the Mystical Body Was written for that very purpose. But they are one-sided because they stress Christ's humanity so much that the-¢ unconsciously obscure His divinity and suggest that prayer to Christ is less perfect, less Christian, less conformed to the mind of Christ and of the Church. This, the encyclical declares, "is false, contrary to the mind of the Church and to Christian practice." The theological argument implies that Christ, as Head of the Mystical Body, is to be regarded only as our brother and mediator, that is, as man. This is incorrect, "for strictly speaking He is Head of the Church adcording to both natures together." The uniqueness of Christ consists precisely in this inseparable union of the divine and the human. He is the mediator because the extremes are united in His person; and when we look on Him as our brother, we cannot forget that He is our God. This is why both forms of prayer are necessary: through Christ and to Christ. They are mutually corn-plementary. The two aspects of Christ are clearly brought out in the prayer of the early Chtirch: they prayed not only to the Father, but equally to Christ following His own invitation. Indeed both the first pub-lic prayer and the first private prayer that have been preserved are addressed to Christ. "It is true," the encyclical states, "that prayers were more commonly addressed to the eternal Father through His" January, 1948 GIFTS FOR RELIGIOUS only-begotton Son, esp.ecially in the Eucharistic Sacrifice; fbr: here Christ as Priest and Victim, exercises in a .~pecial m~inner His office of mediator. Nevertheless, prayers .dir,ect.ed .t9 t~e Red.ee~yr ale. not rare, even in the liturgy of the Mass " though they are naturally,more frequent in private devotion. . _ " Hence pray, el through Christ arid pra.y,e.r to CI~ris~ "are eq~ialIF Christian[ The two together consmute- the complete, Christian prayer; "for every Christian must clearly~ ufiderstand that the man Christ Jesus is truly the Son of God and Himself t~uly. God." The Catholic doctrine, which excludes all one-sided views, is admirably summed up by St. Augustine: Christ (our Head) is Son of~God and Son of man, one God with the Father, one man with mankind. Hence when we speak to God in supplication we do ~not separate from Him His Son, nor does the Son's Body when it prays separate from itself its Head. Thus the same Lord Jesus Christ, Son of God and only savior of His Body, prags for us and in us and is praged't9 bg us. He prays fbr us as our priest; He prays in us as our Head: He is prayed to by us as our God . We pray therefore to Him, through ~Hiro, in Him.a " Git s Religious Adam C. Ellis, S.l~ II. Common Li{e and Peculium THoEf vowte mofp poorvael rtthyi nisg sn. oBt yt hpeo sointilvye n porremsc rfoiprt iroenli gthioeu Cs hinu rtchhe huases provided additional norms intended to safeguard the vow and to foster the spirit of poverty. The'~most important of these is the precept obliging all religious to observe common life, that is, to receive everything they need in the line of food, clothing, furnishings,, and so forth from the community in which they live. These needs are to be supplied from a common fund to which the .religious contribute whatever they earn or whatever is given to them because they are religious. Common life is of apostolic origin. It. was observed in the primi-tive Church by all the faithful, as we read in the Acts of the Apostles: SEnarratlo in psalmurn 85, n. I. (P~L. 37, 1081). 33 ADAM (2. ELLIS Reoiew [or Religiot~s And all the believers were tbgether, and had everything in common: and selling their possessions and belongings they distributed the proceeds to all, according to the needs of each one (2:44, 45). Now the multitude of the believers were of one heart and one soul: and not one claimed any of his property as his own, but everything was common to them (4:32). None among them was in need: for all who were owners of lands qr houses sold 'them, and bringing the proceeds of the sale hid them at the apostles' feet: and a distribution was made to each according as anyone had need (4:34, 35). As the number of the faithful increased, ~ommon life disappeared among the laity but was continued among the clerics, who lived in the city with their bishop and shared in the common fund provided by the faithful for their support. Gradually, however, as Chris-tiani~ y spread from the titles to the countryside, many of the clergy' left the bishop's community to live~among the faithful near their churches, and community life was confined to the clergy of the cathedral churches. Even this form of common life°eventually fell into disuse, but the~ apostolic tradition of common life was still per-petuated by the religious orders whose founders had incorporated it into their rule, ~.nd finally the Church prescribed common life for all religious. For a better understanding of canon 594, which prescribes com-mon life for all religious, it will be well to give here the more impor-tant sources of legislation upon which it is based, beginning with the Council of Trent. " Document I In its twenty-fifth session (December 3, 1543) the Council of Trent legislated for the reform of religious. At that time all reli- ~gious had solemn vows in an order, and there were no religious con-gregations with simple vows. Here are two selections from the first two chapters regarding common life. I. Since the ho!y Synod is not ignorant of the splendor and utility which accrue to the Church of God from monasteries piously instituted and rightly administered, it has--to the end that the ancient and regular discipline may be the more easily and promptly restored where it has fallen away, and may be the more firmly main-tained where it has been preserved--thought it necessary to enjoin, as by this decree it does enjoin, that all regulars, men as well as women, shall order and regu-late their lives in accordance with the requirements of the rule which they have pro-fessed: and above all that they shall faithfully observe whatsoever belongs to the perfection of their profession, such as the vows of obedience, poverty, and chastity, as also all other vows and precepts that may be peculiar to any rule or order, respectively appertaining to the essential character of each, and which regard the observance of a common mode of living (comm~nera oitara), food, and dress. II. Superiors shall allow the use of moveables to the religious in such wise that their furniture shall be in conformity with the state of poverty which they have 34 ~anuarg, 1948 GIFTS FOR RELIGIOUS professed; and there shall be nothing therein superfluous, but at the same time nothing shall be refused which is necessary for them. But should any be dis-covered 9r be proved to possess anything inany other manner, he shall be deprivi:d during two years of his active and passive voice, and also be punished in accordance with the constitutions of his own rule and order. Document. II In some places the reforms i~f the Council of Trent were intro- ¯ duced with great accuracy and fidelity, notably by St. Charles Bor-romeo in the archdiocese and province of Milan. In other places only a halfhearted1 attempt at reform was made, while some monasteries made no effort whatsoever to carry out the decrees of the Council. Fifty years after the close of the Council, Clement VIII determined to enforce its laws regarding the reform of religious and to that end issued a forceful decree entitled Nullus omnino, (July 25, 1599). We quote the paragraphs regarding common life and its observance. 2. In order that the decree 'of the Council of Trent regarding the observance of the vow of poverty may be more faithfully observed, it is orderdd that none of the: brethren, even though he be a superior, shall possess as his own or in the name of the community, any immovable or movable goods, or money, income, pension (census), alms . . . no matter under what title they may have been acquired, even though they be subsidies given by relatives, or free gifts, legacies, or donations, but all shall at once be given .to the superior and incorporated in the community, and mixed with its other goods, income and monies, so that from it [the common'fund] food and clothing may be supplied to all. Nor is it allowed to any superior what- . soever to.permit the same brethren, or any one of them, stable goods even by way of usufruct or use, or administration, not even by way of a deposit or custody.~ 3. The clothing of the brethren and the furniture of their cells is to be pur-chased with money from the common fund, and should be uniform for all the breth-ren and for all superiors. It should conform to the state of poverty which they have vowed, so that nothing superfluous may be admitted, nor anything which is necessary be denied anyone. 4. All, including superiors, no matter who they may be, shall partake of the same bread, the same wine, the same viands, or, as they say, of the same "pittance" (pitantia)l in common at the first or second table unless they be prevented by illness; nor may anything be provided in any manner whatsoever to be eaten pri-vately by anyone; should anyone sin in this matter, let him receive no food on that day, ~xeept bread and water. Document III A century later Innocent XII was obliged to take a vigorous hand in suppressing abuses which still existed or had newly come into being. He tried also to remove the cause of these abuses which lay 1The word "pittance," derived from the late Latin pietantia shortened to pitantia, mea.nt (1) a pious donation, or bequest to a religious house, to provide an addi-tional allowance of food or wine, or a special dish or delicacy on particular feast days: (2) The allowance or extra portion 'itself, as in our text. 35 ADAM C. ELLIS Reoieto [or Religious principally in the lack of sufficient funds to support the monasteries. 3. Let superiors carefully see to it that" eyery~hing which pertains to food and clothing, as well as to all other needs of life, be promptly supplied to each religious, and especially in time of sickness that nothing pertaining to the recovery of health be wanting to anyone. 6. For this reason no more religious should be allowed to dwell in the same house than can be conveniently supporte~l by its income, and by the customary alms, including those given to individuals, or by any other revenue accruing to the common fund. 9. For the future n9 monasteries; colleges, houses, convents, or other places of religious men may be founded, erected, or established in any manner except under the express obligation that common life be exactly obsert~ed perpetually and invio-lately by all dwelling there; and therefore no such foundations are to be permitted hereafter unless, in addition to other requisites,~ it shall be first lawfully established that the annual revenues, or a certain hope of alms, will be sufficient to provide decent support for at least twelve religious living in the exact observance of com-mon life. Document IV To repair the ravages caused to religiou~ orders by the French Revolution and by the Napoleonic wars, Plus VII issued an impor-tant instruction through ~he Sacred Congregation of Bishops and Regulars, on August 22, 1814, from which we quote two paragraphs pertinent to our subject. VI. Superiors shall carefully see to it that in those houses in which at least twelve religious are to dwell, eight at least shall be priests. All who desire to be received into these houses shall make their request in writing, and in their own hand shall promise that they will observe the rule proper to their order, especially that regarding common life; which, in those places where it has collapsed, is by all means to be restored, at least according to the norms laid down in n. X. X. In those monasteries and houses in which the practice of common life was in vogue, it shall be retained in the future. In all other houses, of whatever kind or name, let common life be restored in matters pertaining to food, clothing, medicines for the si~k, and for journeys undertaken by command of the order. Document V Similarly, after the revolution of 1848 in the Papal States, Pius IX issued an oraculuro oioae oocis to all superiors general of orders. This was communicated to them by the Sacred Congregation of Bishops and Regulars under date of April 22, 1851. 1. In all novitiate houses perfect common life shall be introduced regardless of any indult, privilege, or exemption obtained by any individuals who are members of the community. 2. The perfect observance of the constitutions of each institute regarding pov-erty is to be restored in all houses of professors, of training, and of studies. 3. In every house there shall be established a common fund with the customary precautions, into which all the religious shall deposit ali monies, all privileges to the contrary notwithstanding; tior may they retain in their possession more than what is allowed'by their respective constitutions . And His Holiness reserves to danuar~t, 1948 GIFTS FOR R~ELIGIOUS himself for the future the right to make further disposition regarding indults to religious for the use of money. Document 'VI Some of our re~ders may remark at this point that all the docu-ments cited refer to members of religious orders, but hot to congre-gations with simple vows. To show that even before the Code reli-gious with a simple vow of poverty in a congregation were also bound by th~ obligation of common life, we shall quote two docu-ments. The first is a letter of the Sacred Congregation of Bishops and Regulars, dated December 30, 1882, and addressed presumabl.¢ to one or more bishops in Italy, since the introductory part of the letter is in Italian. We quote here the one number pertaining to our subject. The following rules concerning the-simple vow of poverty have been adopted by this Sacred Congregation of Bishops and Regulars, and it is customary to pre-scribe that they be inserted in constitutions which this Sacred Congregation approves: 7. Whatever the professed religious have acquired by their own industry or for their society (intuitu societatis), they must not assign or reserve to themselves, but all such things must be put into the community fund for the common benefit of the society'. Document VII The second pre-Code document referring .to common life for religious with simple vows in a congregation is made up of three articles contained in the Normae of 1901,, which were inserted in all constitutions of religious congregations approved by thh Sacred Con-gregation of Bishops and Regulars after that date. Art. 126. After taking their vows, whatever the Sisters may acquire by reason of their own industry or for their institute may not be claimed or kept for them-selves: but all such things are to be added to the goods of the community for the common use of the institute or house. Art. 127. In the institute let all things concerning furniture, food, and clothing be called and actually be common. It is becoming, however, that clothing for strictly personal use be kept separately in a common wardrobe and be distributed separately. Art. 128. Let the furniture which the Sisters use with the permission of superiors be in conformity with their poverty; and let there be nothing superfluous in this matter: and let nothing that is needed be denied them. It seems to be evident from the documents quoted that, at least since the Council of Trent, the Church has desired that all religious should practice common life according to the norms laid down in these documents. We are now prepared to study the present legisla-tion as contained in canon 594. ~anon 594, § 1: In every religious institute, all must carefully observe com-mon life, even in matters of food, clothing, and furniture. 37 ADAM C. ELLIS Review for Religious § 2. Whatever is acquired by the religious, including superiors, according to the terms of canon 580, § 2, and canon 582, 1°, must be incorporated in the goods of the house, or of the province, or of the institute, and all money and tides shall be deposited in the common safe. § 3. The furniture of the religious must b~ in accordance with the poverty of which they make profession. I. In every reliqious institute," According to the definition of canon 488, 1°, a religious institute means "every society approved by legitimate ecclesiastical authority, the members of which tend to evangelical perfection, according to the laws proper to their society, by the profession of public vows, whether perpetual or temporary." Hence all true religious--whether bound by simple or by solemn vows in an order, or by simple vows, either temporary or perpetual, in a diocesan or in a pontifical congregation--are bound by the obli-gation of common life as laid down in the canon. 2. All must carefull~t observe common life. By reason bf his profession of vows a religious is incorporated, that is, becomes a member of his religious institute, subjects himself to the authority of its superiors, and promises to live in accordance with the prescrip-tions of the rules and constitutions. Strictly speaking, to be a reli-gious only the foregoing conditions need be fulfilled; and in the early centuries of the Church hermits, solitaries, and the like actually were true religious by reason of their subjection to the same rule and to the same superior. For many centuries now, however, the Church requires by positive law that religious llve a community life, that is, that they be united under one roof where they live, and pray, and work in common. This is the meaning of the words "the firmly established manner of living in community" in canon 487, which defines the religious state. Again, canon 606, § 2 supposes the obli-gation of living in community when it forbids superiors "to allow their subjects to remain outside a house of their own institute, except for just and grave cause and for as brief a period as possible according to the constitutions." This living and working .and praying in community may be called common life in general. 3. Even in matters-of food, clothing, and furniture. Here we have the specific meaning of the term "common life" as ordinarily used in canon .law. Supposing always that religious are subject to the same superior and that they observe a common rule and live in community, the Church obliges them to have everything in common as regards their daily needs. Food, clothing, and the furnishings of dormitories and cells must be the same for all and must be supplied 38 Januarg, 1948 GIFTS FOR RELIGIOUS by the community from the common fund. (See documents I, I; II, 2; III, 3; IV, 10; V, 1; VII, 127). A special diet for the sick, warmer or additional clothing for the aged, provided by the com-munity, are a part of common life, since all such necessities will be supplied to all the members of the community who need them. (See documents II, 4; III, 3; IV, 10). We shall not go into detail here, since this matter has already been explained in an article on Com-mon Life in this I~vlEw (II, 4-13). For our present purpose, which is to explain the obligation of common life in relation to gifts to religious, it will be sufficient to state the principle: Food, clothing, and lodging is to be supplied to all the religious by the community according to this standard: "Let there be nothing superfluou.s in this matter, and let nothing that is needed be denied." (See documents I, 2: II, 3; VII, 128). 4. Whatever is acquired bg the religious, including superiors, according to the terms of canon 580, § Z, and canon 582, 1% must be incorporated in the g6ods of the house, or "of the province, or of the institute. This second paragraph of the canon on common, life deals with the sources of income which constitute or augment the common fund that is necessary to provide the members of the corn-munity with everything they need. (See documents II, 2: V, 3; VI, 7; VII, 126). A religious who has taken a solemn vow of poverty has lost his right to ownership, hence everything he receives personallg goes to his order, province, or house, according to the constitutions (canon ¯ 582, 1°). A religious with a simple vow of poverty retains the ownership of his property and the capacity to acquire other property (canon 580, § 1) as was explained in the article "'The Simple Vow of Poverty" (Review for Religious, VI, 65). Such property is called the personal property of the religious, in opposition to the common property which constitutes the community fund. A second source of income is that derived from the recompense for services rendered by the religious, such as salaries, honoraria, sti-pends, and the like; and a third from the free-will offerings of the faithful given either directly to the community, or to a religious because he is a religiousi hence, for his community. Canon 580, § 2 tells us that "whatever the religious acquites by his own industry or in respect of his institute, belongs to the institute." All such monies must be turned in to the community, and must be incorporated in the goods of the house, or of the province, or of the institute (as the con- 39 2LDAM C. ELLIS Review for Religious stitutions,shall determine). To "incorporate in the goods of the house" m~eans that all such monies become a part of the community fund, that the religious to whom they were given has no right to them. Hence a superior may not put aside any such monies in a separate fund to be drawn upon later for the benefit of the religious who received it. The administration of tl~e community fund is entrusted to the superior and to the officials empowered by the constitutions (canon 532). They should remember that they are not the owners of the community fund, but that they merely administer: it for the benefit of the community. Hence they are not allowed to derive any personal benefit from this administration. 5. All the mone.tl and titles shall be deposited in the common safe. Therefore no religious, not even the superior, may habitually keep money on his person, or in his room, or anywhere else. All must be kept in the common safe or treasury, which in a small com-munity may be a locked drawer in the treasurer's office, or the pocket-book of the superior. Modern commentators allow superiors to give religious engaged in the ministry or teaching or other occupations which require frequent trips through a large city a small sum of money for car or bus fare to last for a week or so at a time. Titles here means any paper representing money: stocks, bonds, mortgages, and so forth. As a matter of fact in practice the Sacred Congregation of Religious approves keeping such papers in a safety deposit box in a reliable bank. Surplus cash may also 15e kept in a bank. 6. The "furniture of the religious must be in accord with the poverty of which they make profession. (See documents I, 2; II, 3; VII, 128). In the first paragraph of the canon the term "furni- 'ture" included all moveable articles which a religious needs for his personal use as well as for the performance of the work assigned to him. Paragraph One stresses the fact that all these things are to be supplied to each member of the community by the community, which is the essence of common life in regard to poverty. Here in paragraph three the term "furniture,"' while including the moveable articles just mentioned, refers especially to the furnishings of the religious house; of the dormitories or ceils of the religious, of the refectory, community room, and so forth. A norm is laid down regarding the quality and quantity of such equipment, namely: "the poverty of which they make profession." The spirit of poverty pro- 40 danuaqlo 1948 GIFTS FOR RELIGIOUS fessed by each institute will be determined by the rule and the con-stitutions, and by custom. Institute will differ from institute in this matter, and what may be considered a necessity in one institute, may well be looked upon as a superfluity in another. Some religious communities use table cloths, others do not; in some the religious wear shoes, in others they do not. Still the Church approves all of them, provided they observe common life in accordance with the poverty which they have vowed. Adoantages of cbmmon life. Common life is a great help to an easier and more perfect observance of the vow of poverty; it develops the spirit of poverty by detaching the heart from temporal things and from the comforts of life, leaving peace and tranquillity of soul in their place. Common life ensures perfect equality among all the members of the community because it forestalls any preference being shown those who have been favored by the accident of wealth. Regrettable dif-ferences of treatment are thus avoided, as well as the resultant dis.- satisfacti6n and discontent which are an enemy to union and charity, and which harm the religious spirit. Sanction for common life. The first sanction for the law of common life may be gathered from the report which must be sent to the Holy See every five years by all superiors general of institutes approved by it (canon 510). On March 25, 1922, the Sacred Con-gregation of Religious issued a detailed questionnaire which must be followed in making out this report. Question 84 reads as follows: Is common life everywhere 6bserved; are the necessaries, especially as regards food and clothing, supplied by the superiors to all the religious in a manner becoming paternal charity, and are there any who perhaps procure for themselves these things from outsiders? (Official English text, "Acta Apostolicae Sedis, 1923, p. 464). The second sanction which emphasizes the importance of com-mon life in the eyes of the Church is contained in the special penal-ties she has seen fit to impose upon those who do not observe this law. Canon 2389 of the Code reads as follows: Religious who, in a notable matter, violate the law of common life as pre-scribed by the constitutions, are to be given a grave admonition, and if they fall to amend are to be punished by privation of'active and passive voice, and, if they are superiors, also by privation of their office. A third sanction concerns ordination: "In houses of studies perfect common life should flourish; otherwise the students may not be pro-moted to orders" (canon 587, § 2). 41 ADAM C. ELLIS Retqew for Religious Peculium Delinition. For practical purposes we may define peculium as a small sum of money (or its equivalent) distinct from the common fund, Which is given .to an individual religious to keep for his personal use, and which is something over and above "what is required for his immediate needs. Distinct/Yore the common t:und. This money may come from any source: from thepatrimony of the religious, if he has any; from gifts or pensions received from relatives or frien~ls; from the recom-pense given for work done by the religious '(in all three cases it has never been a part of the common fund) ; or it may be given by the superior out of the common fund. Once it is gls, en the religious or set aside for his use, it is no longer, part of the common fund, but distinct from it. Given to an individual religious. This excludes what some authors call peculium in common, which is permitted by some con-stitutions or by custom, whereby the superior may give an .equal amount from-the common t:und to all'the members of the com-munity for the same purpose: for food, or clothing, or for other necessities. Though. not violating the essentials of common life in so far .as t.he money is given from the common fund and in an equal amount to all, still it derogates from the perfection of common life,. which requires~ that all necessities be supplied directly by the ~om-munity and that no religious keep money in his possession. Further-more it exposes the religious to the danger of being frugal in the use of, his allowance in order to have some mo~ey for other, perhaps even superfluous, things. In our definition we are considering only money .0.r.its equivalent which is.given to religious as individuals for personal needs. This is what authors term vita privata as contrasted with vita communis. '. To keep for his personal use. It is to be used by the religious for h~'mself, for food or clothing, or for other necessary or u~eful ~rticles he may require. But if the money is given him for pious ~auses, for instance, to distribute to the poor, it Would not constitute a peculium. Over and above what is requii'ed for his immediate needs. The clothes a religious wears, the books given him for his use, the money given tO go on a journey, do not constitute a peculium. These are .for immediate use. The idea of peculium ~s to have a sum of: money in reserve for future needs. ¯ . 42 GIFTS FOR RELIGIOUS Canonists distinguish two kinds of peculium: perfect or inde-pendent, and imperfect or dependent. Perfect or indeloendent peculium is money acquired by a ,religious with the intention of using it independently of the superior, that is, Without supervisiqn of any kind and without other action on the part of the superior. Irnpe.rfect or dependent peculium is that which is employed by the religious with the consent, either implicit or explicit, of' his superior, who may 'curtail or revoke it at will. History of Peculiur,. There is no doubt about the fact that the use of pec.ulium was customary.in many religious houses before the Council bf Trent. It was asserted by many that the Decretals of Gregory IX allowed dependent peculium, while others maintained that these Same Decietals expressly forbade even a dependent peru; lium. There seems to be no positive proof in favor of either con-tention in the Decretals themselves. The Tridentine legislation (see document II, 2) provided for' the restoration of perfect common life in all religious houses, Some' contended that it forbade .only perfect peculium, not the imperfect kind. Clement~ VIII, however, made it clear that. imperfect peculium was also forbidden, if not by the Council, then. certainly by hi.~ 6wn decree Nullus ornnino (see document II, 2, .3, 4). A century later Innocent XII renewed the prohibition of,peculium and endeavored to remove one of its common causes, insufficient community funds, by forbidding all religious houses tooreceive more subjects than. they could support (see document III). ~ . ~ The French Revolution, the. Napoleonic wars, and the Revolu~ tion in the Papal States .wrOught havoc with religious, orders 'and houses and all but exterminated them. Marly religious were dispersed' and their houses despoiled. They were, obliged to seek their living wherever they could find it: by begging alms and by ~accepting char-itable subsidies from relatives and friends, and so forth. When peace was restored, and the. religious were ~llowed ~to reoccupy their old monasteries or open new ones, relatives and friends continued to send in gifts and Pensions: and since the religious had grown accus, tomed to keeping such funds for their private use, it is not surprising that the custom of allowing a dependent peculium arose in some reli-gious houses, and that in one or other case the use of dependent pecu-lium was written into the constitutions and received the approval of the Holy See. These are, however, the exceptions which prove the 43 ADAM C~ ELLIS Review for Religious rule. As we saw earlier, after each of the three catastrophies men-tioned above, tl~e Holy See carefully recalled to mind the obligation incumbent upon all religious to observe the law of common life and upon superiors.to eradicate all forms of peculium. Is peculium ever allowed? An independent pqcutium is directly contrary to the vow of poverty, since it grants an independent use of the peculium to the religious in such wise that his superior may not limit it in any way, much less revoke it. Hence the religious uses the money as his own which is an act of proprietorship contrary to the vow of poverty, ~[ dependent peculium, received with the permission of' the superior and subject at all times to recall and limitation on his part is not per se contrary to the vow of poverty~ since the religious .~s always dependent upon his superior in the use of it, and does :not use it as his own. It is clear, however, from what has been said above about ¢ofiamon life, that even a dependent peculium is directly con- ~rary to common life. By its very nature it is destined to be used for the personal needs of an individual religious; but common life demands that such needs be supplied by the community from the common fund. .Even after the Code of Canon Law was promulgated in 1918 with the strict provision for common life laid d~wn in canon 594, it is still possible that peculium may continue to exist in some reli-gious institutes, either by provision of the constitutions (by way of exception which proves the law), or by reason of custom. This latter ¯ case, however, will be circumscribed by the provisions of canon 5 of the Code regarding customs contrary to the Code. Canon 5 pre-scribes that only centenary or immemorial customs may' be tolerated by the ordinary if, in his prudent judgment, they cannot be stipo pressed, taking into consideration the circumstances of places and per-sons. Otherwise, even a centenary or immemoriaL custom is to be suppressed. Peculium is the enemy of common life, and the Church would gladly suppress it entirely if that could be done conveniently. She tolerates it under certain conditions, but at the same time she has stated in no uncertain terms her opposition to and her disapproval of all such private funds. To conclude with a statement of an eminent Dominican canonist: Experience has shown that the use of peculium, even when dependent on supe-riors, always brings great harm to religious discipline. Hence the obligation upon 44 ¯ ~anuar~o 1948 GIFTS FOR RELIGIOUS all, and especially upon superiors, of watchfulness~ and care lest such a pernicious custom be introduced into religious families, and in case it has already been intro-duced, of eradicating it if that be possible.2 Summary 1. The use of temporal things on the p.a, rt of religious is limited not only by the vow of poverty but by positive regulations on the part of the Church, notably by the obligation to observe common life, which is imposed on all religious by canon law. 2. The law of common life requires two things: (a) that all the needs of the religious, especially food, clothing and lodging, shall be supplied by the community from the common fund, according to a standard of living that is consistent with the spirit of poverty proper to each institute; (b) that the religious on their part con.- tribute to the common fund all the fruits of their industry as well as all gifts they receive by reason of the fact that they are religious. 3. While all luxury, excessive comforts, and prodigality are to be avoided in providihg for the needs of religious, it will be well for superiors to be generous and to avoid parsimony. Thus they Will insure a happy and contented community in which all reasonable religious are satisfied with the common fare and are not tempted to seek necessaries outside the community. 4. "Superiors shall not refuse the religious anything which i~ necessary, and the religious shall not demand anything which is superfluous. Hence charity and solicitude are earnestly recommended to superiors, Leligious moderation to subjects" (Vatican Council). [EDITORS' NOTE: The first article of this series on gifts to religious appeared in Volume VI, pp. 65-80.] OUR CONTRIBUTORS 2. PUTZ is a member of ~the theological faculty of St. Mary's College, Kurseong, D. H. Ry., India. T.N. JORGENSEN is a professor of English at Creighton Uni-versity, Omaha, Nebraska. ADAM C. ELLIS and GERALD KELLY are professors of canon law and moral theology respectively at St. Mary's College, St. Marys,,Kansas. Both are editors of this Review. 2Fanfani, De lure Retigiosorurn, n. 225, dubium I, b., p. 250. 45 t oo1 Reviews THE SPIRITUAL DOCTRINE OF SISTER ELIZABETH OF THE TRINITY. By M,. M. Philipon, O.P. TranSlated by a Benedictine of Sfanbrook Ab.bey. Pp. xxiil -I- 2S5. The Newman Bookshbp, Wesfmlhster, Maryland, 1947. $3.7S. Sister ]Slizabeth of the Trinity is one who in our own age was made perfect in a short time and whose spiritual life was to a very remarkable extent thoroughly permeated with Catholic dogma. This work is a study, so to speak, of theology in a living person. Sister Elizabeth was born Elizabeth Catez at Bourges, France, in 1880. As a .little girl she had a furious temper. At the age of eleven apparently, when she made her first confession, she experienced what she later called her "conversion." From then until she was eighteen she struggled courageously against her two great faults, irascibility and excessive sensitivity. In her t~ens she used to write verse and in these outpourings manifested a desire to join the Carmelites. This ambition she could not achieve until she reached twenty-one. Mean-while her exterior life was like that of other girls of her age and con-dition. But not the interior. During a retreat when she was only eighteen she began-to have mystical experiences. In 1901 she did become a Carmelite at Dijon, and in 1906 she died. Many people in the English-speaking world will already have some firsthand acquaintance with her from her book In Praise of Gtor~l, translated and published some thirty years ago. The work under review is not a biography. The first words of tl~e author indi-cate its nature: "A theologian views a soul and a doctrine" (p. xvii). Father Philipon first gives a brief account of Sister Elizabeth's life and then shows by very copious quotations from her writings how she exemplifies a holy soul whose spirituality was most pro-foundly dogmatic. He .~ilso 'shows ~how her words can be used t6 illustrate certain theological opinions. Hence part~ of the bdok, fo~ instance, the sections on the gifts of the Holy Spirit, or in general the positions taken in mystical theology, will be r~ad by those who are wary with a wholesome bit of restraint. The author does not dis-tinguish'between Catholic theology and Thomistic doctrines. As her name suggests, Sister Elizabeth of the Trinity had a most ardent love for the ]31essed Trinity. Devotion to the Three Divine ., BOOK REVIEWS Persons was, so to speak, the very heart and center of her whole spir-; itual life. She could never do or say enough to give adeqo~ite expres-sion. to her'singularly deep and affectionate attachment to this the most sublime aspect under which Goi:l.can be thought of. Hence it was natural for her to,concentrate effort upon living alone, in silence and recollection, ~vith the triune God dwelling within the depths of her~soul. She had a special fondness for the Epistles of St. Paul and she became so fascinated with one idea in them (see Ephesia,ns 1:12: '.'predestined. ourselves to further the praise of his glory'i), that she adopted the corresponding Latin words laudern gloriae as a secon~ da.ry name.° In her five short ye, a~r~s, in the Carmelite monastery she. had much to suff~r from ill health. Thisshe bore with the most hLroic dispositions to show her love for Cl~rist crucified and to become like Him even in His hardest trials. Father Philipon concludes his st0r~ of Sister Elizabeth with the.s,e words of hers: "I bequeath to you this vocation which was mine in the bosom of the Church Militant, and which I shall fulfill unceas-ingly in the Church Triumphant: The praise of glory of the'o~ost" holy Trinity." -G. AUGUSTINE, EELAi~r~, S.3. QUEEN OF MILITANTS. By Emil Neuberf, S.M. Pp. ~'ili'-]- 135. The , . Grail, Sf. Meinrad, Indiana, 1947:$1.25 (paper); $2.00 (clofh).~. Originally written in Fren'ch, Queen of Militants is addressed' primarily to the 3ocists, Ja~ists, and similar militant group~ of 3;dung European workers who are actively seekidg to bring. Mary to her rightful place in daily social, ~polltical,. and religious life. 'But its lines are directly applicable to all those working in America for the. same noble purpose of restoring all things m Christ, through Marry. The book is colloquial in tone, at times wi'th .almost the insist-, ence and patronizing manner of a sales tfilk or a"magazine advertise-ment; but it is saved from loss o~'dignity by i~s deep sincerity a'~d clear forceful statement of im. por.tant truths. The too~insistent style is also saved by an abundance of¯ quotation, often fromSt. Montfort and Father Chaminade, and by the many stories which frequently recount the activities of the militant Marian organizations of present-day Europe. The book is divided into three sections. The first part, "Mary's Place in the Life of the Militant," gives convincing arguments to show that Marian devotion is vital in. the life of the Christian worker of today. Title second part, "Mary Forming Her Militants," 47 BOOK REVIEWS Revieto for Reliyious shows how Marian devotion develops the zeal, courage, and other virtues which an apostle needs. The third part, "Combat Under Mary's Banner," faces the difficulties which the Marian apostle~ must. meet and gives the means--mainly the "prayers, works, and suffer-ings" of the" morning offering--with which to conquer them. The book should be a gold mine of ready-to-use material for those giving talks to sodalities or similar organizations. Father Neu-bert has evidently spent many years in reading and meditation upon the fundamental Marian truths, and at the same time has kept in touch with the youth of today. The following quotation is typical of any page in the book and will reveal both the weakness and power of the style. The passage is from the chapter, "Combat by Prayer," and foll0ws the simple but vivid retelling of the prayer of Moses on the mountain while Josue fought King Amalec's soldiers. There are thousands who imagine that success in their apostolate depends on their ability tb speak, to pin down their opponents, to'sell their magazine, to set up displays, to organize grand processions, or to hold enormous congresses. And why not, they ask? Aren't these the means socialists and communists and all our opponents use to draw souls away from Christ? Why don't these sa~ne means suffice to lead souls back to Him? If you reason thus, you are surely mistaken. With a knife you can slash a marvelous picture, or you can take the life of a man. But can you, with the same i.n.str.ument, restore a masterpiece or bring back the dead to life? To pervert souls is a natural work in the worst sense of the word. To lead them back to Christ is a superhatural work, the most difficult of all. Can you achieve something super-natural with merely natural means? If you gave a piece of lead to a jeweler to have him fashion a gold ring. or if you took a marble block to a sculptor and asked him to chisel a living person out of it,wouldn't they exclaim, "This man has lost his mind!"? For something of gold can be made only from gold; and a living being must come from a living source. Similarly, a supernatural end can be achieved only by supernatural means .'. Mary did not preach: she did not write: she did not found churches or apos-tolic works. She was content to pray and to suffer. But by her prayers and her sufferings she has contributed more to the salvation of men than Peter and Paul and all the other Apostles, and all the legions of Popes, bishops, and priests, diocesan and regular, who have announced the word of God to civilized nations and to barbarian peoples. ¯--T. N. JORGENSEN, S.J. MOTHER F. A. FORBES: Religious of the Sacred Heart. Letters and Short Memoir. By G. L. Shell. Pp viii ~ 246. Longmans, Green and Co., New York, 1947. $2.75. Margaret T. Monro did not overstate the case of Mother Forbes 48 ,lanuary, 1948 BOOK REVIEWS when she wrote several years ago: "At the time of her death in 1936 she could have been called, without exaggeration, the best-loved woman in Scotland." Born of an illustrious Scottish family, Alice Forbes (she later added Frances) was educated according to the highest standards of the day. During her middle twenties her enthusiastic interest in his-tory led her to regard the Protestantism of her forebears with a criti-cal eye, and after earnest prayer, study, and instructions, she embraced Catholicism. At the age of thirty-one she presented herself as a pos-tulant at Roehampton, where Janet Erskine Stuart was Reverend Mother Superior. If it is possible for the sp!rit of a religious institute to be inherent in anyone, that"possibility was actualized in Mother Forbes. The spirituality and manifold interests of the Religious of the Sacred Heart became her spirituality hnd her interests. She was a gifted writer, publishing over a score of varied works, histories, biographies, plays, anthologies; she was a poetess of insight; she was a teacher; most of all, she was a friend. Her interests, were as wide as the horizon and her enthusiasm as long as life itself. The greater portion of Mother Shell's book contains the corre-spondence of MOther Forbes to one of her sister religious, covering a period of twenty years. She reports with fidelity the many projects that are keeping her busy, the undertakings going on in the com-munity, the kind of impression they are making on their Protestant surroundings, as well as the arrival and departure of each of nature's beautiful seasons, t~ut it is the spiritual content of these letters which provides the greatest interest. Sacrifice, suffering, detachmentm and all for the love of the Sacred Heart--such was Mother Forbes' program. When Our Lord marks out for us th~ path of detachment and renunciation, He will have us to walk in it . It is a great consolation to think that . . ~ our cowardice will not be, through His mercy and His love, the means of thwarting His will in us . Is it too much to expect of us to say to Him: Ask, O Lord, and You shall receive, at every moment of the day, all and everything You ask? Her health was never strong. As early as 1913 she had been anointed, the first of many receptions of the last Sacrament; and in 1931 she writes, "Here is a letter from a poor thing crawling back from the gates of eternity. 'No admittance' again! Oh when? I thought this time I had eyery chance, and so did the doctor . " But no matter what the condition of her health, within the cloister of 49 BOOK NOTICES Craiglockheart College (Edinburgh) there emanated from Mother Forbes and spread throughout Scotland a ~weetness, a cheeifulness, a lightheartedness, a peace, and a devotion for others which was.Christ-inspired in every way:~--F. 3. GUENTNER, S.J~, " THE GREATEST ~CATHERINE: The Jife of Ca+herlne Benlncasa, Saln+ ,of S~ena. By Michael de la Bedoyere. Pp. viii, + 248. The Bruce Pub-lishlng Company, Milwaukee, 1947. $3.00. Saint Catherine of Siena, described by Ludwig Pastor as "one of ,the most marvelous figures in the history of. the world/' continues to be very fortunate in her biographers. All admirers of Catherine enjoyed Jorg~nsen's "virile" presentation of this Jo'an of Arc of th~ Papacy, and, .perhaps even more so, Alic'e Curtayne's deft. and delicate portrait of.the same great heroine.~ Some have thought that Enid Dinni~' gift for seeing the world invisible would, be the ideal, medium for delineating this valiant woman who so towered over her four-teenth century contemporaries, from the highest to the lowest. But one sees now that what was wanted was the telling of her story by a hard-headed British editor, one yiel~ling to none in .his admiration for Catherine in her hundreds of letters and the,classic Dialogu'es, yet at all stages of her story disengaging her from the fir~'reaiities of that "edifying" legend spun about her after her death. Tiie resulting Cathdrine lacks not a whit of the vibrant charm, or whole~souled service of Christ, especially in the service.of the. Pope, ~vhom she invariably styled "the Christ on earth," but she is also seen to be a guileless novice in politics, and a public figure whose one ~great triumph (restoring the Pope to Rome) Was surrounded with countless minor failures and tragedies. So; too, ~as Calvary. --GERALD ELLARD; S.J. GOD'S OWN METHOD. By Reverend Aloys;us MeDonough, C.P. (preface by 'Most Reverend Richard J. Cushlncj):~ Pp. 161. The Sign Press, Union City, N.J.,.1947. $2.00. "In quest of what is worthwhile, there is no sounder stratagem than to go to so

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

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

This study investigated approaches to the elementary social studies methods syllabus from instructors of courses across the United States. Using qualitative content analysis, we explored 48 methods syllabi using a deductive framework of Information Based Systems d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20492\ssr_2014_38_1\spssr_38_1_meta_issue.xml:5:4:E: element "TOC" undefined 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20493\ssr_2014_38_2\spssr_38_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20494\ssr_2014_38_3\spssr_38_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:12:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:13:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20495\ssr_2014_38_4\spssr_38_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20496\ssr_2015_39_1\spssr_39_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20497\ssr_2015_39_2\spssr_39_2_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20498\ssr_2015_39_3\spssr_39_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20499\ssr_2015_39_4\spssr_39_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20500\ssr_2016_40_1\spssr_40_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20501\ssr_2016_40_2\spssr_40_2_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:10:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:11:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:18:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:19:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20502\ssr_2016_40_3\spssr_40_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20503\ssr_2016_40_4\spssr_40_4_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20504\ssr_2017_41_1\spssr_41_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20505\ssr_2017_41_2\spssr_41_2_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20506\ssr_2017_41_3\spssr_41_3_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20507\ssr_2017_41_4\spssr_41_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20512\ssr_2019_43_1\spssr_43_1_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:16:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:17:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20513\ssr_2019_43_2\spssr_43_2_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:17:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:18:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:21:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:22:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:23:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:24:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20514\ssr_2019_43_3\spssr_43_3_meta_issue.xml:25:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:15:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:16:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:17:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:18:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:19:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20515\ssr_2019_43_4\spssr_43_4_meta_issue.xml:20:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:13:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:14:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:15:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20520\ssr_2021_45_1\spssr_45_1_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.001.xml:149:111:E: element "b" undefined 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:72: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:198:127: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:199:37: open elements: article body[1] 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:74:29: ID "list1-j.jssr.2020.07.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:295:28: open elements: article back[1] app-group[1] app[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:422:319: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:423:320: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:426:421: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.002.xml:496:280: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:170:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:171:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:172:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17:E: element "ce:underline" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.07.003.xml:173:17: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] th[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:34:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:98:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2:E: document type does not allow element "p" here; missing one of "boxed-text", "fig", "supplementary-material", "open-access", "disp-quote", "statement", "fn" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:99:2: open elements: article body[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:474:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:494:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:499:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:503:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:507:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:511:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:516:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:517:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:518:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:519:2: open elements: article body[1] sec[1] sec[1] p[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:524:5: open elements: article body[1] sec[1] sec[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:614:323: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:628:364: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.08.003.xml:646:312: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:30:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:36:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107:E: document type does not allow element "surname" here; assuming missing "name" start-tag d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:41:107: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (contrib-id[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27:E: ID "fn1-j.jssr.2020.09.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:51:27: ID "fn1-j.jssr.2020.09.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:91:27: open elements: article body[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:224:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:272:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:273:152: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:274:158: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:124: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:280:330: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:281:230: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:284:29: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:285:67: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:287:44: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96:E: element "br" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:291:96: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:385:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:528:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:545:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2:E: element "b" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:562:2: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16:E: document type does not allow element "table-wrap-foot" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:570:16: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] (table[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:661:357: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\10.1016_j.jssr.2020.09.002.xml:665:438: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] publisher-name[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20521\ssr_2021_45_2\spssr_45_2_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:234:278: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:278:273: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:287: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.09.004.xml:280:302: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8:E: ID "table-fn1-1-j.jssr.2020.10.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:251:8: ID "table-fn1-1-j.jssr.2020.10.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:252:8: open elements: article body[1] sec[1] sec[1] table-wrap[1] table-wrap-foot[1] (fn[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12:E: there is no attribute "nameend" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:12: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26:E: there is no attribute "namest" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.10.001.xml:456:26: open elements: article body[1] sec[1] table-wrap[1] alternatives[1] table[1] thead[1] tr[1] (th[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.001.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:33:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19:E: value of attribute "ref-type" cannot be "bio"; must be one of "aff", "app", "author-notes", "bibr", "boxed-text", "chem", "contrib", "corresp", "disp-formula", "fig", "fn", "kwd", "list", "plate", "scheme", "sec", "statement", "supplementary-material", "table", "table-fn", "other" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:37:19: open elements: article front[1] article-meta[1] contrib-group[1] contrib[1] (xref[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8:E: ID "table-fn1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:145:8: ID "table-fn1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:222:8: open elements: article body[1] sec[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8:E: ID "table-fn1-1-j.jssr.2020.11.002" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:146:8: ID "table-fn1-1-j.jssr.2020.11.002" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:537:8: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] table-wrap-foot[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\10.1016_j.jssr.2020.11.002.xml:899:317:E: document type 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d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20522\ssr_2021_45_3\spssr_45_3_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:283:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2020.12.001.xml:486:299: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13:E: there is no attribute "morerows" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:206:13: open elements: article body[1] sec[1] sec[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] (td[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19:E: ID "table1-j.jssr.2021.03.001" already defined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:167:16: ID "table1-j.jssr.2021.03.001" first defined here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:335:19: open elements: article back[1] app-group[1] app[1] p[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:364:18: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:373:150: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:425:84: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:436:172: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:447:149: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:467:83: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:511:103: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:143: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:519:319: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:526:72: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:549:80: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79:E: element "ce:small-caps" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:556:79: open elements: article back[1] app-group[1] app[1] p[1] table-wrap[1] alternatives[1] table[1] tbody[1] tr[1] td[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:582: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:587:597: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387:E: document type does not allow element "italic" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:387: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.03.001.xml:625:402: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:643:327: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:646:309: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:647:270: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:648:394: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:680:322: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:695:301: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306:E: document type does not allow element "sup" here d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\10.1016_j.jssr.2021.05.003.xml:705:306: open elements: article back[1] ref-list[1] ref[1] mixed-citation[1] edition[1] (#PCDATA[1]) d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:14:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:15:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20523\ssr_2021_45_4\spssr_45_4_meta_issue.xml:16:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:18:E: there is no attribute "volume" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:29:E: there is no attribute "issue" d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:3:32:E: element "MetaIssue" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9:E: element "Provider" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:4:9: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4:E: element "TOC" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:5:4: open elements: MetaIssue d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11:E: element "TocSection" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:6:11: open elements: MetaIssue TOC d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8:E: element "Heading" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:7:8: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:8:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:9:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:10:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:11:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:12:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:13:14: open elements: MetaIssue TOC TocSection Resource d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9:E: element "Resource" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:9: open elements: MetaIssue TOC TocSection d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14:E: element "DOI" undefined d:\Sarjeet_Work\2023\Apr-2023\15apr\lot1\j-saib0004-20524\ssr_2022_46_1\spssr_46_1_meta_issue.xml:14:14: open elements: MetaIssue TOC TocSection Resource of education, Transformation Based Systems of Education, and Inquiry Based Systems of education. Ultimately, we determined that over half (n = 27) of the collected syllabi reflected an Information Based System of education meant to prepare students for certification, lesson and unit planning, and best practice social studies instruction. Fewer (n = 14) prepared pre-service teachers to challenge official knowledge and position social studies instruction within socio-political realities of students and fewer still prepared pre-service teachers to center inquiry-based instruction guided by the C3 Framework (n = 11). We position these findings within dominant trends in elementary social studies scholarship and conclude that too few methods courses reflect the scholarly trend toward transformative, justice-oriented, or inquiry-based elementary social studies.