Suchergebnisse

Issue 44.1 of the Review for Religious, January/February 1985. ; REVIEW FOR R ELIGIOUS(ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd., St. Louis,-MO 63108-3393. REVIEW FOR R ELIGIOOS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by REVIEW FOR R El.IGlOOS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two years. Other countries: add $2.00 per year (postage). For subscdpllon orders or change of address, write REVIEW FOR RELIGIOOS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Jan. / Feb., 1985 Volume 44 Number 1 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW FOR RELtGIOOS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REvlEw FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Review for Religious ~,'olume 44, i985 Editorial Offices 3601 Lindell Boulevard, Room 428 Saint Louis, Missouri 63108-3393 . Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.~.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor REVIEW FOR RELIGIOUS is published in January, March, May, July, September, and November on the twentieth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edition of REVIEW FOR RELIGIOUS isavailable from~University Microfilms International; Ann Arbor, Michigan 48106. Copyright © 1985 by REVIEW FOR RELIGIOUS. A major portion of each issue of REVIEW FOR RELIGIOUS is also regularly available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Religious Life as Unchanging in a World of Change John E Whealon Archbishop Whealon of Hartford addressed the Fall Meeting of the Consortium Perfectae Caritatis in October, 19.84. He may be addressed at his office: Archdiocese of Hartford; 134 Farmingtoh ~v~nue; Hartford, CT 06105. he theme of your meeting, my dear sisters and brothers, is "Religious Life as Unchanging in a World of Change."Th~ medieval~scholastics taught us that distinctions are necessary for ~good thinking, for good logic. So I make a necessary distinction here between the essentials and the accidentals of the religious life. As a Father of the Second Vatican Council (andotherE are precious few of us left :as active bishops these days), I point,out with sortie authority that the council did call'upon religious to change--or at least to consider.changing --the accidentals ofiheir religious life. The operative text is Paragraph 2 of the council's decree Pe~fectae Caritatis, which lays in effect: "The: appropriate renewal of religious life involves two simultaneous processes: (1)'a continuous return to the sources of all Christian life and to the original inspiration behind a given community;, and (2) an adjustment of the community to the .changed conditions of the times." ~ " So the council expected every religious community to fix one eye on the Gospel and on its founder, and the other eye on the modern world, and to update those accidentals which no longer made sense in the modern world. I do think that all communities, nineteen years after that council decree, have done what they were asked to do. The real question is whether some communities have lost some of the essentials as well in their efforts to update. Returning, then, to that basic distinction, I am thinking now of religious life as "Unchanging in E~sentials in a World of Change." 3 4 / Review for Religious, Jan.-Feb., 1985 I wish to do twothings this afternoon: first, to speak about these essentials; second, to read to you some quasi-private correspondence. What are the essentials for us in our living out of the Christian life? Forgive me, not a religious, for listing her~ some of the items that are essential in my life--I suspect, though, that they are quite essential in your lives as well. At the end of the Sermon on the Mount, Matthew gives us the Lord's teaching about the person whose house is built on rock. It is a useful metaphor to describe the person who has certain fundamental convictions which carry through the years. Let the tides and eddies and swirls and winds come, the rock-foundation of these convictions is there, unshaken, unmoved, unaffected by what goes on around. So you and I should be solidly based on the rock of our certain convictions, on the essentials of our lives, so that we are not really shaken by what other people say or do, by the spirit of the age, by the shallow currents of our shallow times. I will now list for you five unchanging elements in this world of change. They have carried me through some years which have been very difficult for any bishop. Perhaps the listing of them will find an echo in your own lives as well. The first essential is God. As the years go on, I "become even more convinced that the incredible design in nature, the intricate and intertwined design of the human body and psyche, and the very continuation in being of this world and of us humanbeings in this world and in.life must be explained by God. How a person can go through, life and not accept a Designer, God, who alone explains life, the world, and the universe, I fail to fathom. The second essential is JeJus Christ, the climax of Revelation. By Revelation I mean that truth from God which we know frrm Scripture and the Spirit-guided Tradition of the Church. From Revelation there are many things God had not ~old us and which we can only wonder about and theorize about in theology. We know so little about heaven and ~hell and purgatory, about what Jesus Christ knew,~ about what the Blessed Mother knew, about how she came to the end of her life, about the Apostles, But we know all that we"need to know to save our souls and to lead a good and fruitfully human life --and whatwe know is summed up in one word, because it is the Word-- Jesus, our Lord. Our life isto be the imitation of that Perfect.Life: Our life is to be our acceptance of the One who is the Way, the Truth, the Life. So, as St. Paul said, life is Christ and death is Christ. In thefirst reading, from Galatians, of today's Mass we have the same lesson: we are baptized into Christ, we live totally in Christ. St. Ignatius of Antioch over eighteen centuriesago described Christ as "our inseparable life." This is what it means to have Jesus as our Lord. For us the ~iimax of God's Revelation is Jesus Christ: in what Jesus was and is, and in, what Jesus has taught us and teaches us. So this is a.second solid essential on which to base a life: Jesus Christ, after God. The third essential for living is prayer, mainly personal prayer, but also Religiou~ Life as Unchanging public or liturgical prayer. One of the standard definitions for prayer is -conversation with God. In my life prayer has not been a. conversation at all with God. My prayer is a poor, one-sided effort to speak to the Almighty and to praise the Almighty. I trust and I believe that God is listening. Prayer is a necessary dimension of living,. I believe, so that a day spent without an attempt at mental prayer, a little move towards contemplation, minutes spent in praise and thanksgiving, would be a ,day somehow lost spiritually. I know that prayer does more good for me than I will ever know, and so prayer is the third foundation for living that I list. A fourth essential is community with others. I am not a religious, but I would have a' very difficult time living alone as an anchorite or a hermit. I need to be with others who think and pray and live as I do, and that is why I live with a community of priests. It seems to me that for much the same reasons the religious life is an element in the Catholic Church that will be present until the Lord comes again. So long as the faith is strong, some will want to live out their Christian lives in a community form of life. Some will be called by God to put themselves under vbw in order to live their lives in Christ more fully, in order to do more for Christ and for his Church. So in .a world of change--and I suspect that the prominence of the electronic, media in our society will make inevitable an atmosphere of continuous change in the: years ahead--religious life will be a constant, an ever-available way of life for those with a vocation. A fifth essential element for any Catholic is the Church itself--the Catholic Church possessed, of a teaching authority or rnagisterium that is a part of the Christ's Church. We are the Church, we People of God. But we are also a Church which has a teaching authority. The Lord Jesus gave a universal shepherd and other shepherds to guide his flock. The Lord Jesus, who taught with authority, told his apostles to use his authority and to teach and baptize all nation's, even to the ends of the earth. One of the dominant characteristics of the Catholic Church is its magisterii~m. We have in the Church an authority to tell us what is right and " wrong, what is true and false, what is to be done and what is not to be done. The test of theomagisterium, and of Our acceptance of it, occurs precisely when we are told to believe something or to do something that we personally would prefer not to believe or not to do. The "obedience of faith," then, calls for some humility. And in a proud and indulgent age, neither the concepts nor the words "obedience" and "magisterium~ are very popular. So, specifically by reason of the magisterium in the Church, the Catholic today should know and hold clearly that racial discrimination is wrong, abortion is wrong, contraception is.morally wrong, liberation theology is in some forms dangerous, and ~o forth. I do not see how a person can live the Catholic life fully without following the magisterium. In saying that, I fully realize that there are distinctions which have to be made about the voice 6 '/ Review for Religious, Jan.-~eb., 1985 expressing: magisterial teachings, the clarity and loudness (so to speak) of that voice;, the.topic taught, and so forth. But my point is that the gentiine ~Catholic is to follow the teaching of pope and bishop, and not turn Somersaults so as to avoid accepting magisterial teaching. It is in the context of this acceptance, of magisterial teaching that I see the various reactions (really only two) to the Holy'Father's letter of April 3; 1983, addressed to the diocesan bishops of the United States. The Holy Father asked the bishops to: give special pastoral.service to religious in their dioceses, with a view to express gratitude for all that religious mean for the Church and also to convey concern over the future of this charism in the Church because of the decline in vocations. The papal letter mad~ reference to the Ten Essential Elements .of Religious Life and to their further explanation in an accompanying document drawn up by the Sacred Congregation for .Religious and Secular Institutes. ,, There.,has been much voiced opposition by some U.S: religious to that document and to the Ten Essential Elements. 1 have heard presentations, that go. into a lengthy exegesis of the document, that anal~,ze the mind,set, the limited world-outlook and limited theology o~ its authors, that criticize the ten points for this or that reason. I can only say to such criticisms that it seems to me to,be improper to attempt to separate the document or the Ten Essential Elements from the Holy Father. In September of last year, in company with~a hundred U.S. bishops, I made the obligatory ad limina visit to Rome and presented a quinquennial report~ on the archdiocese. In talking to me, and to,each of the.other U.S. bishops, the Holy Father asked with concern and worry about.the religioias in our dioceses and about their reaction to :his letter. On the basis of my experience, then, it seems tome that the way to read and interpret this letter is to see that the Lord's Universal Shepherd is'worried about a most.important part of the universal flock, the ireligious in the U,S.A., and wants to tell them what religious life should be: in the past, and now, and in the future. A hypercritical or narrowly analytical reading of that letter will offer, I believe, a wrong interpretation and, in view of the magistegium, not a fully Catholic reaction to it. This question of magisterium is of critical importance today for Catholics seeking to understand more fully the dimensions of their faith. During the past twenty years the underlying question in many news stories relating to Catholics has really been about magisterium. And magisterium is the real question un~derlying the recent discussion regarding two Catholic legislators and their pro-choice stance concerning abortion. I conclude this presentation by summarizing the :several points which we need to hold to as basic for living, as Christians and Catholicsand religious, in an ever-changing world: '1) God; 2) Jesus Christ as Lord; 3) prayer,or our aRempts at prayer; 4) religious community; 5) the magisterium' of~the Catholic Church Religious Life as Unehanging / 7 Come what may in future years, may we hold to these essentials and find strength as. we base our lives, build our house, on them; My second purpose this afternoon is to read to you, for whatever wisdom it holds, my answer to the Holy Father's request for special pastoral service to the Leligious of the archdiocese. A copy of this letter has been. sent to Arch-bishop John Quinn for~reference to the Pontifical Commission which he heads and the committee which he appointed. ~ , My answer was dated August 14, 1984, and reads as ~follows: Most Holy Father: This letter is in response to the request of Your Holiness to the U.S.A. diocesan bishops, asking each to give special pastoral service to the religious in the dioceses. After receiving the letter of Your Holiness, I met with either the provincial or council or community of each of the ten communities of religious with provincial houses in the Archdiocese of Hartford. With each group I discussed the esteem of Your Holiness for these religious, your concern for their future, and religious vocations, and their experience of renewal after the Second Vatican Council as seen in the light of the ten "Essential Elements." ~ I learned that of the ten communities, seven [and here I list,,their names] see the ten essentials as expressing their religious life. Most of these have already had their constitutions approved. Of the ten communities three have experienced renewal in. a different way. In general they have experienced a reduction of centralized and local authority In favor of a more collegial approach, an openness to difference and individual apostolates, a willingness to permit smaller groups to live apart from the larger community, and.a replacement of religious garb with a simple secular dress. In these three.communities, however, a minority of the community has kept the religious garb and traditional customs. These are mainly older members of the community. From these interviews, and from meetings with religious outside the Archdiocese, I conclude: 1. We have today in the U.S.A. two sharply different approaches to religious life. The one approach follows the Ten Essentials. The other approach follows some of the Ten Essentials, but has adopted a noticeably more democratic approach to authority, work, living arrangements and religious garb. 2. These two approaches' are irreconcilable. There is a painful division between the two groups, and a more painful division within a community in which the leadership and most younger members have followed a progressive approach to renewal, while most of the older members have remained conservative.* 3. Some; not all, consei'vative communities are growing. The more progressive communities, our largest communities of women, are Review .for Religious, Jan.-Feb., 1985 showing no growth. 4. Because of these two different approaches to religious life, there is widespread confusion about the identity of religious life. 5. The progressive group,, includes many of our best, brightest, most dedicated religious. Their lifestyle and works of religion are to the credit of their community and Chui'ch. And that they are not growing in numbers is cause for lamentation. 6. The progressive group is concerned that its approach to renewal will be judged as not valid, and they will lose their status as religious in the Church. One answer to this is that they have .already effectively ~ converted the community to the status of a secular institute. The picture is extraordinarily complex. My best thinking is that the Holy See could respond in two possible ways: 1. Following the Gamaliel~principle, do nothing. In fifteen years, a brief time in the life .of the Church, the picture will be much more clear. At the end of the century a decision can be made. 2. Designate the religious following the Ten Essentials, including individuals in progressive communities, as "religious. of strict ob-servance," and designate the others by a different terminology. The conservative in progressive communities should be given special consideration.~ ' ~ My conclusion is that there is in the long run little difference between these two approaches. But, for the purpose of identifying the religious in the. Church' and for encouraging religious vocations, the second approach is probably preferable. With respect and fraternal affection in the Lord. That is the end of my letter tothe Holy Father, and end of my presentation to you. And I am grateful~ for your attention. *In response'to a listener, Archbishop Whealon offered the following clarification: By the terms .progre~ssive and conservative 1 intend nothing other than the more or less conventional way used to describe different extremes in the body p~61itic. I am consciously irying pot to use loaded terms in any way, and so am open to any more successful way of expressing these differences. Future Directions in Ministry Barbara Kraemer, 0 S. E Sister Barbara Kraemer is Vice-President of the School Sisters of St. Francis. This article is based on a presen~tation delivered to the, Sisters of Charity of the Blessed Virgin Mary in the course of their.Assembly (August 6, 1984). Sister may be addressed at her generalate: 1501 S. Layton Blvd.; Milwaukee, Wl 53215-0006. Our future directions in" ministry are rooted in our history and in our current context. We are members of apostolic communities in the United States. Our spirituality is rooted in our western culture. The experience of growth and renewal these past years has been basically positive for Changes have not been made lightly, nor have they been made without mistakes and difficulties. Renewal is an ongoing process. My community was founded at a time when ~Catholic schools were being established to teach religion and to giv~ people the skills they needed in an irfimigra~society. Over the years, the needs have changed and also our responses ~m ministry. Todaywe must ask: "What is our unique contribution in education?" Today the descendants of~the German immigrants are members of the middle and upper classes. Do we continue to have a mission to them? What is its new focus? Do we have a mission to new immigrants from Southeast Asia, from Latin America and the Caribbean? There are several areas of blatant need in the U.S. today that help to direct out: efforts in ministry. They are the real needs of real people and they must be part of our consideration as we shape our present and future responses. First, Poverty. Not the t:oncept, but thepeople who are poor. How can we keep in touch with the devastating reality of the poor people around us?.How can we keep our hearts open to them? What can we do so that the distribution of wealth and opportunity will be more equal? "~ ,. Second, .Violence. There is a lack of respect for life in our country, and I'm not speaking only of abortion or capital punishment, but also about child and 9 10 / Review for Religious, Jan.-Feb., 1985 spouse abuse, prison conditions, war-making. Are we aware of the violence within us? What steps can we take so that in the future our country and our people stand for a nonviolent world? Third, Inequality of Women. Women in our country receive contradictory messages. Are we convinced that further changes need to be made? What is my or your personal commitment to equality for women? Fourth, Economic Exploitation, There is the philosophy that says we should have more because it's available, that we should sacrifice nothing and enjoy our abundance. And there is the undeniable fact that someone can make a living by exploitation, later beginning a respectable enterprise, made more respectable by donations. People are happy to accept the money because they need it. Playboy Enterprises now has a charitable foundation. Do we scrutinize the source of donations we accept? The response we make to these and other needs is important not only in terms of the what but also the how. The value of our future contributions in ministry depends as much on how we live out our beliefs and values, as it does on the work itself. Therefore, I would like to emphasize three characteristics of ministry that are extremely important for the future: insertion into the lives of people; public witness; and effective use of resources. Insertion Insertion simply means that .we must be part of the people we :serve, part of the society we live in, identifying ourselves as much as possible with the people. Sometimes that seems easy, especially when we come from the same class and a similar background. It is harder when a person with ~a middle-class background goes to teach in a wealthy suburb or to work~at an inner-city shelter for the homeless. It takes careful looking and searching to see the people around us and to recognize what they have to contribute to our lives. Not many, if any, of us rea!ly know what it is to stand in a line at a government office waiting'for an unemployment check,.to personally face the question of abortion or divorce. But iLwe let people teach us, our ministry will not be superficial and it will not be judgmental. Recently,someone. questioned the priorities of a small group of our sisters living in a village in Guatemala. "They spend so much time buying food and " preparing the meal," she said. Their work is basically with the .women of that village and the surrounding area. What better way to understand the life of those women than to identify with how they spend their day! And whose time priorities do we use to measure the value of our presence with these people? Henri Nouwen has spoken about how difficult it is for us to receive from people; we 'always want to give. He pointed out: a servant doesnt decide how h~/she is going to serve. He/she comes to work for people and observes and graduall3i learns how to serve them.~ It.seems that this is something we learn slowly in life. New teachers believe that everything depends on them. They prepare and prepare, presenting a day's work in the first half hour of class and Future Directions in Ministry then wonder what they will do the rest of the day. With time they learn that they don't even know what to prepare or what to give until they learn from the students what they need. Teachers must receive from their students in order to be of service to them. There are some consequences to the approach to ministry: We can't as easily deceive ourselves, believing we are in control. Not to be in charge can be very frustrating! Neither should we be an elite group in the Church anymore, on a pedestal, separated from the rest of the faithful. There is no work religious do that laity cannot do. And maybe the laity can do some things better. We may learn that lay leadership can be far more effective than our own in a parish or a school. We may need to stay for years in an area before we are really accepted by the people. This is often true in places like Appalachia where people are suspicious 6f"here-today, ,gone-tomorrow" outsiders with projects. The people we work with who are poor, who have little, help us examine our own lifestyles. We see what we actually need and what we have accumulated because consu-merism has crept in. One sister, speaking about the poor she encounters in the cour~ system, said; "They keep me honest." In our society and in our wo~:ld, the values that are a.ccepted and carry weight are: competition, power, domination, control--what we would characterize as "masculine" values. What our world needs is an alternative vision: not domination, but in,terdependence; not control, but freedom; not individualism, but collaboration. Within the Church, as religious persons, we already bring many gifts. We have the potential to do more. Sometimes lay women see sisters as rivals .for positions or recognition, rather than seeing them as sisters working with them to make the Church receptive to the contribution of women. Collaboration requires us to leave our ghettos, wherever they are, however comfortable. We need to stretch ourselves, to be with those who are different from ourselves and who can complement the gifts we have to bring. For such collaboration, coalitions can be formed so the power of action for good can be strengthened, i have belonged to the Central America Solidarity Coalition in Milwaukee since I returned from Nicaragua in 1980. ~.There are Catholics, atheists, Lutherans, students, union workers, socialists, democrats, medical personnel and many others in that coalition. It takes us time to come to agreement on directioqs or actions. But there, is respect for the differences, which is cbnstantly an example to me. I ~m convinced that it is worth the effort to make the coalition work because we can reach out to more people. We are not only talking to ourselves, to those convinced of the need to stand with the peoples of Central America. We also talk to the Catholics who are indifferent, to the union workers who want to see the relation of Central America to their jobs, and to many others. Our mission as a coalition is served by our diversity, even though this same diversity can be an obstacle, because people tend to categorize others by their associations. That may be what we are afraid of in taking such a step. 12 / Review for Religious, Jan,-Feb., 1985 To summarize, insertion into people's lives calls for a ministry with them, a -ministry which is reciprocal. It calls us to collaboration with other religious, with laity, with people who have the same goals as we, no matter what their background. There is one other point to be considered, and it is a sensitive one. Why would a musician take a practical nursing course and work in a nursing home? Some would say she is wasting her talents. Why would a Ph.D. go to work in a refugee camp or in a Catholic Worker house when~ she could be teaching? Most often these changes occur because the ministers have inserted themselves into the lives "of the people around them, and are listening to the needs of these pepple. Most often these.people are poor. We continue to hear the phrase, "the preferential option for the poor," and it has a foreign ring to it. The expression comes from Latin America, not from the United States. What does it mean? This preferential option for the poor basically is not about the type of people w~e work with, or where, or what type of work we do. It has to do with our hearts and with the values that inform all we do. It has to do with our priority concern in ministry. The term "preferential option for the poor", does. come from Latin America. The Latin American Conference of Religious-(CLAR) has explained its meaning, declaring a priority for certain poor, those who have these three characteristics: (l). they have nothing, no opportu, nities, no resources (2) they can do nothing, i.e. they have no power, and (3) they struggle in faith and love for justice and for a better world.2 The Church in Latin America has made a preferential option to accompany this group of people. And these are the poor 'who evangelize, who convert us. The question is: can We p~rsonally, can our religiou~s-institutes, make such an option in ministry? Can we support those who make this option? Public ~Mi~ "nistry For'some missionaries the preferential option for the poor has led to their persecution, torture, even death, the same consequences that the poor face in their daily lives. By thifir choice these missionaries give public testimony to Gospel values and to their following of Christ. This'is a second characteristic of ministry, public witness. In the United States our bishops have exercised a public ministry through their positions on racism, the threat of nuclear war, abortion, capital punishment and Central America. They' have not been persecuted, but they have been criticized and wooed. They have generated opposition and reaction. J. Bryan Hehir in the commencement address at Catholic University this past year coffcisdy presented.the meaning of public witness for us in the U.S. Church: In the.end a public church is a community which stands for something--indeed, which Future Directions in Ministry v stands f9r many things. It is the product of people who shape their personal lives in such a way that they make a public d~ifference. In concrete terms, that is the challenge of a public church: to live with a vision which makes a difference for the world.3 In this country we have a unique opportunity to 19e a public church. We are guaranteed freedom of expression and freedom from religious persecution. But many times Catholics do not understand this role for themselves or for the Church. Our tradition of separation of Church and state, designed to guarantee freedom of religion and prevent the establishment of any one religion, has been interpreted to mean that religious concerns are private, and that the Church should stay out of public life. The spirit of the Second Vatican Council is just the opposite. Gaudium et Spes calls the Church tO be a permeating rather than a parallel presence in the world. The mandates of Vati.can II must be carried out in the market place, in political cgnventions, in schooi~, in nursing.homes, in international meetings. To move in this direction is a risk. Bishops, Church people, may lose support and privileges. Religious institutes might lose their tax-exempt status, especially if the message they.speak is a threat to the status quo. Yet how ¯ important it is to hear Church representatives and organizations say no, as Bishop Hunthausen and others .have, to weapons production; ~ say no, as Archbishop Weakland has, to the deportation., of Central American refugees. More and more the Church must be known for upholding the vision of a better world and thus announcing the Reign of God on earth. It is unfortunate that at times we hear more from .our bishops than from our parish priests. There is such a need to awaken a consciousness of injustice. Who is doing it? Are we? Just as we say an institution has a mission or a sponsored program has a mission, so the total religious community or institute has a mission and can make a corporate response to the needs of the world. The community can take a public stance on certain issues, not because they are fads or the latest cause, but because of the values that we believe in as religious persons, as Catholics, as Christians. Furthermore, the leaders of a religious community, by their writing and other.actions, can call attention to injustices and to needs in society and in the Church. For years, the Sisters of Charity of Nazareth, Kentucky, have been using a corporate reflection process in their community. They reflect in small groups and then in larger groups on a certain need or concern, for example, racism. Most of their sisters are located in the south. Publicly they are known as a community tha~ stands against racism. What are our communities known for publicly? How can the Gospel affect the world through our 9ommunities? Another dimension is the public witness of individual members of the community through writing, public appearances, participation in demon-strations, lobbying for reforms, holding prayer vigils, even civil disobedience. Our beliefs and values as a religious community, stated in our documents, are a guide to us as members examining the need for public witness. Increasingly, 14 / Review for Religious, Jan.-Feb., 1985 this area of action l~as become more controversial within the Church. as we face the question of public office. It may not always be appropriate for individuals to speak publicly or take political stands. One of.our sisters in'Honduras, Maria Rose Leggol, directs a program for orphaned and abandoned children. The success of her efforts depends on support from all sectors of society and from the Government. Another ' sister in Central America works in a refugee camp. If she wants to continue to work there, she cannot criticize or even complain about anything that happens. This is especially difficult for her because of her background in union organizing in the south, but she makes this choice in order to continue her ministry. What is important is that some of us are present in the public arena--as legislative aides, as members of UN commissions, as writers for national publications and as artists who call to mind the beautiful in this world. Through some of our members we can be present where decisions are made, where values can be influenced. One caution in all of this: we must avoid dichotomies. Rather, we must see the connections. There is not only one way to look at anything. So, we are not all ptiblic figures or writers or artists. But some of us are. And weare all called to be leaders and prophets in our own ministry. The choice is not between direct service and structural change, between education and social justice, between the individual and the corporate. The choice is between cooperation and competition. The challenge is for us to see the connections among all of these types of ministries, and to be a public witness in the spirit of 1 Co 12:4-5: There is a variety of gifts but always the same spirit; there are all sorts of services to be done, but always to the same Lord . Effective Use of Resources As members of religious institutes Wer share in their personal, financial, institutional resources. We do have some money at our disposal and perhaps, as religious communities, more money than many individuals in our society, because the money is held in common. At the same time we also have needs within our-communities, including retirement needs. Therefore, there has to be a balance between the use of inonies to meet those community needs and to respond to ministry needs. A question to ask, as a community, is: What are the ministries that we believe in so much that we are willing to make sure that they continue? We can make sure that they continue in different 'ways. One is~by giving personnel, maybe even sacrificing someone we would like to see in internal community work so that ministry needs can be met. Another by allowing our members to work by contributing services, that is, working for a stipend or lower salary. A third is giving real money, on a one-time or an ongoing basis. Maybe those earning more can contribute or be assessed a certain amount annually to support those who do not earn enough. Future Directions in Ministry ] 15 An example of how to insure an ongoing program, in this case one that meets the immediate food needs of the poor, is the St. Benedict Meal Program in Milwaukee. This program has been organized citywide with many parishes and organizations providing the meal one day a month for the people who are poor and homeless. It is a program that does not drain resources, because different parishes and groups sponsor one day a month. They can afford to do that. It is a program that is systematized so that people are fed every day of the month. Therefore, it is a program that is ensured a long life and is a real service to people. St. Benedict the Mror Parish also had the idea for,the project now known as the Benedict Center for Justice, which helps women in jail through a program of v!siting, of education, and of job counseling. This program is dependent on outside financial resources to be able to continue. There are limits to financial commitments, and the parish may not be able to do much, but they have established a brainstorming group to consider the long-term. Over the years, our religious institutes have made some institutional, Commitments. We must evaluate these to determine whether they continue to respond to the fieeds of people, and whether we have the resources, personal and financial, to maintain them. Institutions can give a service that individuals cannot. Because of the size of an institution and its very existence, it has a certain amount of clout, or power. An institution can have an effect on a political issue, for example. We have been looking at this questirn in relationship to our health care institutions in the United States. We have one rehabilitation hospital, one nursing home, one psychiatric hospital and one general hospital. We have been asking whether we should maintain the one general hospital, and until now the answer has been "yes" because having a general hospital allows us to speak in a forum that would otherwise be closed to us. . An alternative tO owning and operating an institution is to sponsor an institution or a program. For example, our community sponsors the LaFarge Lifelong Learning Institute, a separately incorporated organization, serving the needs of over one-thousand elderly people each semester by providing classes, a place to visit, h.chapel, and a hot meal at noon. The community has no financial obligation to this institute, but some of our sisters, active and retired, work within it. Another example is a project our community sponsored some years ago in the Walker Point area of Milwaukee. It is still bearing fruit, even though the project as such has ceased to exist. A small group of sisters researched the needs of the Walker Point neighborhood community. Three of them began to live and work there. One worked with a handicraft cooperative, another helped to establish a neighborhood newspaper. They all served within a local parish. At the present time, only one of those sisters remains, but now there is a tri-college outreach project, with our college, Alverno, participating, to help women in that area of the city who have not had the opportunity to continue in school, to complete their basic education. So needs change, responses change. If there 16 / Review for Religious, Jan.-Feb., 1985 is some ~commitment to an area, sponsorship ofa new program, even though that program h~is a time limit, m~y be one way to serve people, Many of us are familiar with discussions about the meaning of "corporate th.rust~ or ',corporate commitment." Institutions and sponsored programs and parish schools are clearly ',corpora, te" commitments. But there are other ways of serving ,that amplify :our undei'standing of the corporate dimension. For example, the Capuchin priests ~nd brothers have some intentional communities, In one the priests are in different w.brk but they are all committed t~ being part of the inner-city neighborhood the~ live in; and they share the same values and concerns about justice. Another w,ay of looking at the corporate dimension is to see it present in each member,of the community. One member may say about another, "Oh, she is just going off to do her own thing." What that person may not know is that this itnd~vldual may have internalized v~ery well the vision of her foundress and theigoals of her community. Se.eing a need, she might, respond as an individual but very much as part of the community Bishop Kenneth Untener of Saginaw, MI, said to the religious of his diocese that the measure of the val,ue of religious life is the impact of our lives upon others. He says, ~ ' Today your witness is more individuali Today we notice how each of you prays. Today we notice how each of you finds ways to :live out the vow of poverty. We notice how celibate commitment is expressed through your own person. We notice your attempts to be obedient to the Lord's call, to the work of your community, to the needs of the Church. Your respo~nse unfolds in ma~ny different ways . You are aware, I'm sure, that this p~laces different demands upon ~ou. It is One thing to be a member of a community whose Collective life makes an impact. It is quite another thing to make an impact through your own individual life. The Church needs both . 4 If this trend is true, and we know from our experience that it is, then it continues to be exceedingly important that each one of us develop ourselves, our own resources through study, reflection, education and through other ways :of ~keeping ourselves open, to learn more an~l to become more. Experiences of people very different from ourselves can be broadening if we are open to them. One of our sisters, participating in our mission exchange program, went to Peru to develop her Spanish and her understanding of Hispanic people. She works with learning-disabled children in Aurora, Illinois, many of whom.are Hispanic. This year she is back in Aurora, her h~art opened to the pastoral needs of the Churc~h in another part of the. world. We are all aging and though x~e might be happy with .the work we are doing, we have less choice about, what else we might do. The Sisters of Perpetual Adoration in LaCrosse .~ponsored a hostel last summer for their sisters age fifty'five ~nd older. It ~;as a program of theological reflection, in which participants looked at their own futures and possibilities for new directions in their lives, recognizingithat with aging come physical Limitations. The contribution of new members also needs to be drawn out and appreciated. When we think about~lspecific ~vorks, we need to recognize that new members are not necessarily in education or health-care fields in which Future Directions in Ministry many of us have worked. What do they bring? What kind of ministry directions do they point us toward? We had a meeting of all our formation directors from different countries during December, 1983. One of the points mentioned at that meeting was that the new members help to form the community. If we really believe that, we have to find ways of putting it into practice. Sometimes they are so new that they do not take much initiative, or they are drowned out by the initiative of other members. We need to look for ways to hear their voices so that they can really shape the community, which is theirs, in the future. Each one of us must: Consider the treasure that w~ arer the gifts and skills and abilities we possess. We must recognize our own freedom or lack of freedom to make changes, to start on a new path, to "let go." We must take into account our limitations, our personal needs. The deeper our awareness of our own selves, the more we can be in ministry. We, in the United States, in the Catholic Church, have a unique opportunity to be prophetic. We belong to a Roman-based Church that, at the present moment, emphasizes hierarc~iy at the exPense of the prophetic dimension, and the Church needs both. We know that at times our contribution is not recognized. Thdt does not mean that it is not valuable. The Church needs the dimension we bring just as the body needs both arms, each finger and toe. To be prophetic in ministry may mean nothing more (or less) than that each of us and all of us pursfiE our goal as members of our communities, which at root is the goal of the Church and' ultimately of the Gospel, to transform the earth and promote the Reign of God. ' We express our fidelity to that goal through our ongoing willingness to reexamine our ministry priorities. As :we crntinue that reexamination, we must keep before us the people we serve. We must ask ourselves about our awareness of reciprocity and our efforts to collaborate. About the quality and the fearlessness of our public witness; individually and corporately. About the creative and effective use of our many-faceted resources. Then we will be prophets in the Chui'ch of today ¯ and tomorrow, true in our following of Jesus and fa'ithful to the heritage of our communities. NOTES t Henri Nouwen, "The Spirituality of Struggle," a presentation at the annual meeting of the U.S. Catholic Mission Association, May 6, 1984. , 2Cited by Anthony Bellagamba, I.M.C., "The Preferential Option for the Poor," Alba House Cassettes, Canfield, Ohio 4440~6, to be released in Spring, 1985. 3j, Bryan Hehir, "A Public Church," Origins, May 31, 1984, p. 43. 4Kenneth Untener, "The Rich Abundance Within an Earthen Vessel," Origins, June 7, 1984, p. 61. Focused Freedom: To, Someone in Formation Desmond O'Donnell, O M.1. ; Father o'Donnell, is a General Councillo~r of his congregation, and may be addressed at the generalate:~ Oblati; C.P. 9061; 00i00R o m~a-Aureh"o; Italy. His last article in our pages, "The Problem Member in Community;~ appeared In the issue of March/April, 1981. Agood friend confides in you that he or she is considering adopting a way of life which will guarantee reasonable security but no significant material rewards, in which Considerable mobility of residence may be foreseen, in which work-preference will not always be,given, in which marriage and family life ar~ forgone and for which a seven or eight year training period, will be necessary. What would you sa); to your friend? What sort of questions do you think he or she should consider? Is there~ one big question which your friend should face deeply? Before you read further, in this letter, it could be useful to jot down the sort of questions you think you~r friend should think about before he or she gets into this unusual way of life. t No deep reflection is necessary to discover that your friend is thinking ~bout giving up a great deal nor to see that the demands of this way of life are unusual. Can you do it? Is it worthldo~ng? Has anyone the right to ask all this of you? Why are you doing it anyway? What do you hope to get out of it? These are some of the spontaneoqs questions which might come to mind in responding to you~ friend. It is clear that at base there is question not merely of material prosperity, marriage or m~obility but of your friend's very self, of his or her core freedom. Your friend h~s to face the issue of exercising or of losing his or ~her freedom in a very radical way. You are aware~that I am talkin~ about your own respofise to priesthood or to the vowed life. Looking at either from this human point of view that of using.or losing one's freedom---can~,be a good starting point. The questions are 18 Focused Freedom / "19 important for you at this time and they cannot be answered theoretically nor by another person for you. Your own very personal freedom is at stake, The exercise of freedom at any level is personally demanding but at the level of priesthood or the vowed life, one's entire personhood is involved. 31,000 priests asked to be dispensed from their way of life between 1963 and 1978; 60,000 sisters have changed their way of life during approximately the same period. Did these sincere people have freedom? Did they lose their freedom? Did they give it away? 'Did they have it taken from them? Or did they find it only in later life? What does the fact of their presumably painful experience of staying, then leaving and readjusting to a new way of life, say to people life yourself? The failure to deal with this sort of question could mean that you become an additional statistic. Keeping Your Options Open There is a very obvious, and attractive temptation today to avoid the risk and exercise of freedom at any depth. It is to avoid completely all deep and permanent choices like marriage, priesthood or the vowed life. It is to sidestep all unconditional decisions. Besides being aimless, this if-perhaps-maybe-for-a- while exercise of freedom is purposeless, as we are~ reminded by Dag HammarskjiSld -- "The man who is unwilling to accept the axiom that he who chooses one path is denied the others must try to persuade himself, I suppose, that the logical thing to do .is to remain at the cross roads."1 We can understand and admirea married couple very fruii-fully renewing their choice of each other, at regular intervals, but constantly revising or reassessing their choice would hardly make for a deepening relationship any more than regularly uprooting a flower and replanting it would help it~ growth. As Karl Rahner reminded us, freedom is not exercised in the constant revision of choice but in the, ability to make one choice and follow it. Experiencing Freedom . 4, To be free is to be untrapped, free from han/~-ups which could hinder a chosen directioning of one's life. It presumes the ability to shake off anything which might limit the power to say yes in the direction of a deeply-chosen goal. More positively it is the power to surrender one's whole self, to lose oneself even one's life--for a chosen cause: It is the ability to bring oneself together, to collect one's frequently scattered parts, to point them and trigger them all in one important direction. Freedom at its best enables the momentous launching of one's life in a morally irreversible .direction. "Man is free when he is able to make up his mind in conformity with the highest values and the ultimate aims" (John Paul II to the Faculty of Frib~urg University, June I3; 1984, quoted in L'Osservatore Romano 2/7./84 p.3). Maximilian Kolbe was most frbe when he walked out of his cell in 20 / Review for Religious, Jan.-Feb., 1985 Auschwitz to take the place of another prisoner about' to be killed:" .Dag Hammarskj~ild tells us about his '.freest moment--"To be free, to be able to stand up and leave every, thing bfhind--without looking back. To say yes" (p,88). ~ Jesus .summa~:izes his life thusT--"I~ lay down my life., no one takes it from me. I lay it down freely" (Jn 10: 17, 18). While this deepest exercise of freedom can sometimes be socially supported and encouraged by less than totally selfless motives, it can come ultimately only from someone who i~ rich indeed--a real adult. No wonder (Jordon Allport reminded us that only adults can commit themselves and that commitment and adulthood arrive simultaneously. Appreciating Freedom It seems to me that one blessing of this age of totalitarian regimes and mind-manipulating techniques is ttlat it is leading to an increased appreciation of freedom. In the past the conscious awareness of freedom was lower because it was less necessary, or less encouraged but now there is a growing sense of human rights and freedom everywhere. Some would see a need to recall St. Paul's words today even in the Church: "Some who do not belong tO the brotherhood have furtively crept i,n to spy on the liberty we enjoy in Christ Jesus and to reduce us all to slavery again" (Ga 2.4): To which he opposes the fact that "When Christ freed us, lie meant us to remain~free" (Ga 5.1). Paul surely appreciated hisfreedom agai.hst those who would limit it even within the Church. ', It is only in freedom that we c.an become our best selves by transcending ourselves in an act of kenosis and thus reflect the justice-fidelity of God by the power of his Spirit---"Where the Spirit of the Lord is, there is freedom" (2 Co 3:17). When we use our freedom toldo what w6 know is right or what we know we are called by God to do, we arellike God whose dabar was his word-event, his word-acted-upon in freedom. Our freely acted-upon word no~t only expresses us but it makes us what we are,. as Karo.l Wojiyla, later Pope John Paul II, emphasized in his Acting Person. Thus it is that freedom involves your deepest you. Your free acts express you, and they also make you---especially those rare acts of dedication which influence your life'~ direction deeply. While you can be forcibly limited by others whenexpressing it externhlly, this core freedom can be touched only, and used only, by you. The full and, fruitful exercise of this freedom calls for an ever-deepening appreciation of it. Conscious Awareness Since thefinal choice of priesth~aod or/and of the vowed life is. going to be an expression of your deepest freedom, it is important that you get the feel of this freedom now. You cannot lose yourself unless you have found yourself. It will only be when you have exp'ressed and felt the satisfaction of lesser Focused Freedom / 21 :freedoms that you can gradually appreciate the deeper ones. and finally the deepest one of being "ready at any moment to gather all into one Simple sacrifice"2 as Hammarskji51d put it. -~, Have you recognized yet that every choice is a little death; that every choice makes you in a way that can never quite be unmade? Or have you ex;er thought and reflected upon how prominent people in the Chuich, in your own congregation or in history have exercised their freedom? Why not organize a seminar or write a paper on one of these people and then line it up with the oarticioants' own experience of freedom? And to flex your~own freedom muscles in the exercise of everyday actions such as eating, drinking, fasti~g, going to bed, getting up, keeping to study or prayer exercise/schedules can be a revealing and helpful exercise. This recognition of' the primacy of the practical--just doing it--will add authenticity to the reading and reflection you do on the subject. Your failures to be free can teach you as mu(has your hard won victories. From these you can discover and list--it is good to write them down--the areas of your freedoms and unfreedoms and what it is that contributes to'each. Your freedom to finally choose the vowed life or. to accept priesthood will be on sand or on solid ground depending on the type of soil you have prepared over these early years. The fact that. you fail or succeed in exercising your smaller freedoms could be less important than ~,our discovery of what motivated the success or failure. That iswhy the habit of monitoring your.freedom in a daily examen of consciousness is important. Heightened physical and mental aware-ness has great benefits for richer living: Try to grow in a similar awareness of your freedom by learning to look at it reflectively. Discerning Freedom , ~ To help you in monitoring your freedom-efforts as you grow into~your vocation, may I offer you a guideline or norm? As you find yourself growing in peacefulness, ease, harmony or even enjoyment of your way of life, you can know that you are moving into real freedom in your vocation, This, of course, allows for rough spots and moments of doubt but not for a constant series of such. You will grow into thefeeling that paradoxically you are beco .ming less free to choose outside that way of life as a happily married couple becomes less free to part, with the years. In a way, your growing vocational choice can be compared to an onion with its many layers~ If the core is sound, then each layer originatingfrom the core fits around it and strengthens' it~ As time passes, the healthy core becomes safer with its close-fitting layers protectingly around it~ And a time comes when the core cannot be touched unless the layers are gradually and destructively removed and the entire organism destroyed. That is why. it is difficult to lose a genuine vocation and impossible to lose it suddenly or without gradual and long infidelity. If a person's vocational choice has been sound in the beginning and 22 / Review for Religious, Jan.-Feb., 1985 succeeding choices emerge from it and fit it, then what is called loss of vocation has tb be more a partial disintegration of the personality than a departure from something which was part of it. If, !on the other hand, the core has been poorly motivated, the later layers are more like wrapping paper which can easily be removed b~cause ~they do not really belong; they, were put on rather than having emerged from the core. Thee vocation was not lost; it was never there. So it is vital in these early years to beaware of your core freedom, to reflect on it and to relish it.~Each day of ygur life over these early years cannot be a review, a revision nor a momentary rejection of your basic choice just as the layers of a healthy onion cannot be !removed even for constant clinical analysis. On the contrary, each~act is a renev~ing and deepening of what you know was a healthy initial choice. It will help you perhaps in ~onltonng your grdwth into freedom to consider Ivan Illich's question about schooling--,'Is it a place where the child . is~,chasing knowledge or where knqwledge ~s chasing the child?" In these early years, do you increasingly get the feeling that this way of life is something you are pursuing more comfortably eac.h year or do you have the feeling that it .is something clumsily pursuing you and with which you are increasingly less than comfortable? Or to put it another Way, can you see and feel yourself enjoying this way of life freely in, say, tweniy years' time? Is this way of life becoming more "good news" to ~ou each year? If you answer these questio.ns in a clear no or with a hesitant yes, you have reasons to doubt the presence of freedom in your present way of life. . I ~ Spiritual directors now exercise their role less as directors than as someone who accompanies--a sort of spiri.tual friend. And who better to help you monitor your growth in freedom? ~With this friend, you can, as it were, take your freedom out to look at it in the only way possible--how you use it from day~to-day, In the presence of such~ friend, you can bring yourself to account gently and even ask him or her to do it for you. Formators, too, have an important role to play in our growth in the external use of freedom. You can 'r.easonably ask, then, that they fulfill their contractual role- that of leading you into a life'form which they themselves are already living. In recent years .,there may have been a sort of suicide of leadership in reaction to an earlier bver-authoritarian model. But laissez-faire leadership is not a Christian model and if your formators use this, they do you an injustice. If you feel theyare faili,hg you in this way, yo.u can reasonably ask them to encourage, challenge and confront you on your external behavior in such matters as presence at commgn prayer, availability to the community, academic results, interpersonal behavior and pastoral work. Both your spiritual guide and your formators are important, in helping you find your response-ability in freedom. ~ ~ Focusing Freedom ,~ .~ It seems very significant that s~]ch a diverse group as a Dutch spiritual Focused Freedom writer, a Jewish psychiatrist, a French philosopher and an American psychol-ogist stress that focusing is an indication of adulthood. Van Kaam says that permanent commitment is entrance intopotential maturity after the indecisiofi and dispersion of adolescence, while Viktor Frankl stresses that the human person actualizes him or herself only insofar as he or she becomes committed to life's meaning. Gabriel Marcel adds to this by reminding us -- "Man can know himself only if he is committed and only the man who knows himself is ready for ~ommitment." Gordon Allpo~t seems to summarize it by saying that it is only when youth begins to plan for life that the sense of self is complete. Like a river which gathers force when it is channeled, freedom is at its best when it is focused. A man is never so free in his relationship with women as when he deeply chooses and marries one. Freedrm is maximized when. it 'is purposefully pointed in one direction. Because all freedom is ultimately situated in a pla,ce, time'and activity, it must be focused to be full and fruitful. You are now looking seriously at one life-form on which you consider it worth centering your freedom. Your diocese with its people, its structures and its leaders or your congregation with its charism, community living and mission, offer you an opportunity to express yrur freedom in and through them. The question before you remains -- "Is this the structured life-form in which and through which I can freely b~come my best self?. Is this where I want to focus and express my deepest freedom unconditionally?" Hume said that reason must always serve passion and Lonergan described emotion as the mass and momentum of human existence. True, to follow feelings or to be driven by emotions is not necessarily to find one's vocaiion, but feelings and emotions experienced over a time can help us find our personal truth." Despite-the partly foreseen sacrifices entailed in your con-sidered way of life, do you feel that this is where you want to express~our personal gifts;' that the mission of this diocese or congregation is increasingly getting hold of you? Do you feel even somewhat driven as St. Paul expressed it in speaking of his own mission: "It is for'this that I struggle wearily on, helped only by his~' power driving me irresistibly" (Col 1:29) or lik~ Jeremiah: "You have seduced me, Lord, and I allowed myself to be seduced"or like Jesus when he said: "I have come to bring fire on the earth, and how I wish it were blazing already" (Lk 12.49)? Do you feel a conviction that something important will remain undone if you do not do it because,no one else can make your unique and irreplaceable contribution?' While. this experience has come to some people in one momentarily very strong impulse, it comes~to most of us in a calmer and more prolonged way. But come it must and pres~ent it must be, if you are to launch your life freely into the life-form you are now consideiing. Freedom Through Community One good way to determine the quality of your choice now and throughout your life will be your attitude towards and your actions for or 24 / Review for Religious, Jan.-Feb., 1985 against the community you join. ~her.e will ever be a healthy tension between your individuality and the community. Dialogue and discernment will have to ¯ be a permanent part of this interdction but from the point of view of the new member like yourself, he or she can reasonably ask: "Will this presbyterium or c~ngregation give me the experience of a community of believers so that the exercise of my freedom in faith arid love will be supported or am I just being invited into a busy bachelors' club or into a same-sex group of social workers where interaction is generally SUl~erficial and mostly for the sake of smooth interpersonal relationships?" On 'the other side of the dynamic, a modern Jewish scholar poses questions t6o: "The proper use of autonomy begins by repudiating the self as a monad! I am individual and unique but likewise inseparably part of all mankind. More, by my finitude I am necessarily more intimately linked to some of its vast number than to others. I am therefore morally obligated to live my life,in community with them and exercise my personal autonomy in terms of them . I understand that to mean that my community .may reasonably demand of me that 1 discipline my will so that the community can function and persevere . It can also legitimately expect me to sacrifice my conscience when its promptings conflict with central affirma-tions of my group . .Our com¯munities and traditions bear a wisdom far more profound and embracing an,d certainly more enduring than anything we could create on our own. In conflict with it we must often bow to what, against our private judgment but in due humi.lity, we accept as.its superior understanding.'3 I have consciously omitted mtich explicit reference to God in this letter so far. I thought it best to isolate the ~,experience of any focused freedom without naming the central motivation which would inspire it in our case, namely faith in God and in his Son, Jesus Christ. To return to your im~ aginary friend of the first paragraph, sure!y the deepestland most inclusive question for him or her will be: "Why are you doing this?'? Because priesthood and the vowed life are meaningless without faith and a real experience of God. the choice of these vocations without faith would beiself-destructive and ~]ltimately harmful for others also. It is not easy to define priesthood or.~ the vowed life with theological precision but one t6ing remains clear, namely that a deep experience of God must be the motivating force. Even positive motives such as preaching good news or changin~ political structures for the sake of God's poor, will not sustain these life-f0rms. While this faith-motivation does not usually come to us as it did to Paul en route to Damascus, it must be there just the same, despite the often-present doubts which are part of any adult faith. "Father, if it be possible." was i .fiamediately followed by nevertheless spoken in faith and freedom by Jesus. Freedom and Uncertainty The .quest for total certainty iis self-defeating whether it is about hang gliding or about God, whether it i~i abou.t someone we love or the significance Focused Freedom of our own lives. Caution cannot be a substitute for action; it can only accompany it. We must beware of theorizing too much about certainty and freedom in a veiled attempt to eliminate the risks of action. Lot's wife was almost persuaded to leave Sodom and Gomorrah; Agrippa was almost persuaded by Paul to become a Christian and the rich young man was almost persuaded to leave his wealth and follow ,lesus. Their search for certainty paralyzed them. Again, Dag HammarskjSld helps us: "Once I answered yes to Someone or Something. And from that hour I was certain that existence is meaningful and that, therefore, my life in self-surrender, has a goal.TM He acted in freedom despite the uncertainty expressed in his "Someone" or "Something." It is surely important to be as free as possible before making important life decisions but this is not to say that we must await the chimera of perfect freedom. Carl .lung reminds us: "Life itself flows from springs both clear and muddy. Hence all excessive 'purity' lacks vitality. A constant striving for clarity and differen-tiation means a proportionate loss of vital energy, precisely because the muddy elements are excluded. Every renewal of life needs the muddy as well as the clear. ''~ Muddy freedom will become clearer #s it is exercised just as the str~earia gets clearer on its journey from its muddy source. Conclusion I find that Robert focused' freedom: Frost offers people like us an ideal, as we grow in But yield who will to their separation, My object in living is to unite my avocation and my vocation as my two eyes make one in sight. Only where love and need are one and work is play for mortal stakes, is the deed ever re.ally done for heaven and for future sakes. NOTES ~Dag Hammarskjtild. Markings Ed. W.H. Auden: Faber and Faber Ltd, London 1966. 2Dag Harfimarskji51d. op. cit., 1. 3Eugene Borowitz Theological Studies. March 1984, "The Autonomous Self and the Commanding Community." 4Dag Hammerskji51d. op. cit., 1. 5Carl .lung Psychological Types Bollington Series (Princetown), 1974, p.244. Trusting in the Providence of God Mary Ann Fatu~a, 0. P. Sister Mary Ann is well. known to our readers by reason of her earlier contributions, the most recent of which was "Catherine of Siena on the Communion of Friendship" (March/April, 1984). She may be addressed at her office as Chairperson of the Theology Department of Ohio Dominican College; 1216 Sunbury Roadi'Columbus~ OH 43219. "Cast all of your cares upon the Lord, for he cares for you" (1 P 5:7). A key figure in the political and dcclesial crises of her day, the fourteenth-century Dominican and doctor of the Church, Catherine of Siena, lived a' spirituality which embraced this radical trust in the providence of God. In her Dialogue she expressed with unique insight a central truth experienced by men and women of faith before and after her: far from providing an escape from the reality of human life, it is precisely such a trust which provides the focal point for a key human conversion. It is a conversion to placing one's trust not simply in one's own limited resources and efforts, "but" in the abundant and intimate providence of God. Paradoxically, it is also this conversion which founds a spirituality capable of nourishing an authentic personal autonomy and mature interdependence. Early in Catherine's life the Lord pledged that he would make her his concern if she would make him her concern. Experience of her helplessness in situations which her efforts proved powerless to change faced Catherine daily with the same choice 'which in some way confronts every human being: either to trust or to despair. "Which of you by being anxious can add a cubit to his or her life? If then you are not able to do even this, why are you anxious about the rest?. Yo~.ur Father knows your needs. Seek first his kingdom, and these things shall be yours as well" (Lk 12:25-26, 30-31). Toward the end of her life, Catherine reflected on the Lord's faithfulness to his promise made in her youth. The result is the section in her Dialogue which stands as a hy, mn of praise to the infinite mercy of a provident God. Her close friend and 26 Trusting in the Providence of God / 27 biographer, Raymond of Capua, wrote that this chapter was an explication of the very foundation of her spirituality, the experience of the frailty of what is Created, and the absolute power of the love of God. °The Choice~to Trust In life's most precious experiences there is perhaps the wordless recognition of,.the fruit of trust. It is the paradox of security in the presence of what we cannot ,unequivocally verify. Around us are alluring traces of the kind of trust which makes human life possible at all: in the vulnerability of a child asleep in a parent's a~:ms; in the secret shared between friends; in the vow that is said and then lived, to love faithfully until death. But life leaves also its scars. Those who know what it is not to trust or to be trusted, who know what it is to be betrayed, recognize also the fruit of distrust in the sense of worthlessness which eats away at their identity, in the anxiety and fear which rob them of peace. ~For each of us, in the face.of what life has held out to us, a deeper question and choice inevitably presents itself in the decisions of everyday. Has life ultimately been gracious to us, or has it cheated and betrayed us? To ask this is to ask the meaning of our life experiences taken as a whole, an6 holy vve will choose to live out the future in the light of that meaning. More than most, Catherine knew what it was to live through the bitterness of life. She knew what it was tO have those for whom she had poured out her life energy turn against her. And yet Catherine made her choice. In and through the weak and often twisted ways of the human heart, she found the reality deeper than all others and which she learhed to trust absolutely. For Catherine, the entire universe is ruled not by forces' which rob and deceive us, but by the provident mercy of God. She learned to trust that all of creation is made for humanity, and it is this fragile and precious work of his hands with whom God ~has fallen "insanely" in love. He has given everything with love and care: every facet of creating, every gift and faculty of our unique persons. In every event of history he has unfolded his mercy, until finally, he did not spare even his own Son. What he wantsqs only our good, and having provided for our every need in the past, he will continue to do so to the end.* Catherine realizes that it is only those who see with eyes of faith and hope, who make the radical choice to trust in God'sprovidence, who are able to receive its fullness. The God who infinitely respects the human persons he has authored will not force his love on .their freedom. His providence will never fail those who place their hope and trust!in him (280): But it.is a trust Which cannot exist side by side with a contrary hope. To trust in oneself is to trust in "what is not." To trust in God is to cling to the one alone "who is." The choice to trust is finally the choice to let go, to entrust oneself, to receive the gift Contained in *The Dialogue: 136; in Catherine of Siena: The Dialogue, translation and introduction by Suzanne Nofke, O.P. (New York: Paulist Press, 1980), pp. 180-181. Other references to this work will be cited in the text by page number. 211 / Review for Religious, Jan.-Feb., 1985 every moment of life. Yet how can one receive with love and reverence the tragedies which life holds and which evoke in us only :anger and bitterness? Are not '~life's experiences of disappointment and pain empty of the providence of God? ~On the contrary," the Lord tells Catherine. "No matter where they turn those who trust in my providencewill find nothing but mydeep burning charity, and the greatest, gentle, true, perfect providence" (290). It is not that his providence causes tragedies. Rather, even in life's inevitable tragedies, his providence is great enough to bring life from what is material for death. Itis not that we are to deny or repress human feelings of anger in the face of pain. But working through anger and pain is meant to bear fruit finally in the peace and even joy " which recognize the gift of God given in every event. The Wealth ltidden Within Catherine's experience taught her that what human beings find particularly bitter is the discovery that all that is created will eventually~fail us. The temptation then is to cry out against the God whose providence has .abandoned and deprived us of what our plans had fashioned. We "lift up our heads against the goodness of God," writes Catherine, and draw death from what was intended to give life, because we "do not recognize the wealth hidden within" (219). How is the "wealth hidden within" every human experience to be discovered? One dimension of sin is the human resistance to change,-the unwillingness to grow. "How can you lift your head .against my goodness? Because you do not see that all things except my grace are changing and. because you . are constantly changing, I am constantly providing what you need at any given time" (282). The refusal to olet go of a present and yet outgrown security is so. strong a temptation in us that unless it.is removed from us, it can become an obstacle to the deeper security which alone founds human maturity and autonomy. God permits what is created to fail us so that, in the absence of previous supports, we may cling to the one alone "who is," and so be given the means for deeper growth. The "troublesome thorns" of life God permits not out of hatred but love for us (290). In this way we are forced to learn what we would rather not: that what is created can never be God for us. In the collapse of hope in what is created, we are given .the invitation to see and to turn to the one who will not fail us: "I wanted her to learn that although everyone else might fail her, 1 her Creator would never fail her. and that with or without the help of another person, in any situation or at any time whatever. I know how to and can and will satisfy her in wonderful ways" (296). Those who place their trust not in themselves but in God, eventually experience the fruit of this trust. God himself becomes their provider and gives them his "merry," the Holy Spirit, as their mother to nurse them at the breast of God's love (291). Gradually their fear and insecurity starve for want of food. Trusting in the Providence of God / 29 The Spirit, their mother, feeds them with the milk of gratitude and love. The ones so nourislied become with time strong and confident, able to see life with new eyes in a light given by the Spirit. Slowly they learn to hold "all things in reverence, the left hand as well as the right, trouble as well as consolation." Even in painful situations they learn to reverence the gift "hidden within" as the material for deeper growth. Thus, the Lord tells Catherine, in situations 0f great labor, he gives the gift of even greater strength (292). The "Holy Tricks" of Providence In order to make his people "drunk" with his providence, the Lord devises "holy tricks" perfectly suited to meet their needs at any particular moment. To those caught fast in sin he gives his providence by "plucking the rose" from their thorn. One kind of "thorn" is an enslaving sin; the rose, the lack of satisfaction he gives in the experience of that sin. "They set their affection on something,., but they find nothing there" (297). This gift of his providence is meant as an enticement away from the emptiness and pain of sin by means of the sweeter gift of peace and freedom (297): In other circumstances, the Lord employs still other "holy tricks" of his prowidence. He finds ways to humble the pride which bears fruit in judging others, gossiping, and using the tongue to complain and "spit out hurtful words." As healing, the Lord permits emptiness in a person's feelings, darkness in her mind, and temptations which besiege the senses. "Why do I keep her in such pain and distress? To show her my providence so she will trust not in herself but me." The person who is humbled through these struggles will learn the contrast between her own weakness and the provident love of God for her. In these struggles is contained her liberation, for the Lord himself eventually will free her in deeper ways than she could have imagined. Serenity and peace come unforeseen, not through her own effort alone, but through the Lord's "immeasurable charity, which wanted to provide for her in time of need when she could scarcely take any more" (301). The struggles which humble are in fact the gift of God: "The soul comes to perfection by fighting these battles, because there she experiences my divine providence, whereas before this she only believed in it" (302). For those formed in virtue, the Lord provides in still other ways by using a "pleasant trick to keep them humble.," Often, after they have borne the weight of burdens and sufferings with patience and gentleness, he allows them to feel passion or rage at a mere trifle: "In something that really is nothing, that they themselves will later laugh at, their feelings are so aroused that they are stupefied." At other times, his providence leaves his servants a "pricking" as he did with Paul: "I left him., the resistance of his flesh." Is the Lord able to remove the weakness of his servants? Certainly, he tells Catherine, but his providence leaves his loved ones "this or that sort of pricking" so that they will become humble and "compassionate instead of cruel to their neighbors." For those who suffer from their own weakness will have cause to be all the more 30 / Review for. Religious, Jan.-Feb., 1985 compassipnate toward the weakness of others (305). .- The Chain of Charity According to Catherine, the most tender means which the provident God has designed to care for us is one anothi~r. The God who in his being is trinitarian communion of love has fashioned us in his image. The inescapable truth etched into our own beings is that we are made by love, and we are made for love. We are, in fact, made to need and care for one another. "In this life I have bound you with the chain of charity. 1 in my providence did not give to any one person or to each individually the knowledge for doing everything necessary for human life. No, I gave something to one, something else to another, so that each one's need would be a reason to have recourse to the other" (31 l). Could he have given, everyone as an individual all that he or she needs? Yes, he tells Catherine, "But in my providence I wanted to make each of you dependent on the others,'so that you would be forced to exercise charity" (312). Thus, for example, the poor who place all their trust in him will experience for themselves his providence.Sometimes in their .need they are brought almost to the brink of despair, only so that they may see all the more clearly the miracle of the Eord~s care for them (314). Sometimes the provident God acts directly, as he did with Dominic, causing bread to appear for his brothers who had nothing to eat. Usually, however, he inspires his loved ones to pray for and to come to the assistance of the poor themselves. In many ways he touches his servants' hearts to provide' for those in need. Even those dedicated to solitude cannot escape the chain of charity with which the Lord has bound his people together. Thus, he inspires a hermit to leave his or her solitude in order to giqe help to another hermit (324). He "stretches out" his providence to his poor by inspiring his servants with compassion for the needs of their brothers arid sisters (315). "The whole life of my gentle poor is thus cared for by the concern I give the world's servants for them" (314). In still another way, the Lord cares for our deepest needs through one another. He tells Catherine that he uses a ~holy trick" of his providence to inspire people with a "special love" for another. It is this "special love" which eventually brings to light hidden insecurity, jealousy, possessiveness, manipula-tion, selfishness. The inner struggle uncovered through the pain of these relationships is meant to lead to humble self-knowledge and dependence bn his healing. As a person grows through these struggles into deeper personal autonomy and inner freedom, "a greater and more perfect love for others in general will follow, as well as for the special person my goodness has given her" (303). Thus, his providence has inextricably bound and woven itself into our care for one another. Our 'own~ persons are the lixJing sacrament of God's providence given to us in one another. As his friends grow more and more one with him in prayer, they become identified with him and live out the Trusting in the Providence of God / 31 experience ofPaul: "It is no longer I who live but Christ lives in me" (Gal 2:20). And as with Jesus, those whose love grows will know both deeper joy and deeper sorrow. The pain of the friends of God is not finally that of offenses done to them, but rather the grief they feel for sin against, the Lord and the destructiveness of sin for the sinner. Those who learn to love "know how ineffably I :love my creatures., and so they have fallen in love with my creatures' beauty for love of me." Through the chain of charity with which the Lord binds his people together, he provides in a marvelous way at one and the same time for both sinner and those his love inspires to intercede for them, The sinner's heart is touched through the prayer of his servants, and these latter are in turn all the more united to the Lord through their p~rayer~ Through their love and yearning for others' salvation, "they are another Christ crucified ,. they have taken his task on themselves" (306-307). Catherine compared God's people united in charity by his providence to an orchestra. The Lord is the "maestros" and each person is an indispensable instrument. Without each of the otl~ers, no instrument,alone is sufficient. The more sweetness with which each one plays his or her instrument the gift of each one's own unique life--the more those who hear are allured by this music to the Lord. "Consider the glorious virgin Ursula," writes Catherine of the legend of Ursula and her companions. "She played her instrument'so sweetly she caught eleven thousand from the virgihs alone." The entire orchestra together is meant to grow more lovely in its sound, swelling to make this music worthy to fill heaven and earth with the praise of God. For those who trust in him, everything which happens in their lives is a gift f~rom God as a way of refining their instruments and rendering the music they play more beautiful. It is his infinite providence which cares for each one and all together, teaching each one what and how to play (311). The chain ofcharit~ with ,which the provident God has bound us to one another will not be loosed even in death. The life of heaven will be a rejoicing not only in him but in one another, and this very joy.will be a continual praise of his providence~ "I have so brdered their charity that no one simply enjoys his or her reward in this blessed life that is my gift without its being shared by the others." The joy of all adds to the joy of each, and the joy of each is the joy of .all (312). ~ To live one's life in trust is a gentle ~'0retaste on earth of the life of heaven. The fruit of trust in the proEidence of God is a joy and peace more secure than what human missteps and failures can destroy. The One who trusts learns to rejoice "in what she sees and experiences in herself and others," and finding joy ~in God's goodness to l~er, she learns to rejoice without jealousy in the goodness of God to others. She "is not afraid thaf she will lack the lesser things because by the light of faith she is guaranteed the greater things" (293). Conclusion For Catherine, trusting in the providence of God is not a spec~c kind of 32 / Review for Religious, Jan.-Feb., 1985 "spiritual exercise,~ but the entire content of a life lived in 10ve. The more one lives in hope and trust, the more lavishly will God's providence in fact provide. To live in trust is not something mere human willing can attain; it is rather a gift the provident God most deeply wants to give, and for which he wants his people to ask. Catherine learned that what best nourishes trust is a good memory, a heart and mind that have learned to remember and to reflect upon the experiences of one's own life, and to find there the indisputable evidence of the personal and intimate providence of God. In this way, one's own unique life story becomes the inspiration and encouragement to ask for even deeper trust for the future. To trust in this way is not imprudence nor immatu(ity. It is, rather, a depth seeing which increasingly frees one's energies from inner forces inhibiting personal autonomy and mature interdependence. It entails the paradox of a radical inner poverty and inner contentment. To trust, in fact, is to live secure in the care of the one who can be trusted absolutely. It is to have the peace and freedom and courage to dare, to take risks inspired by the Holy Spirit. It is, ultimately, to have the heart to let go. It was not the fourteenth-century Catherine of Siena alone who had the personal call to live a life of trust in the providence of God. Today also, it is the witness of lives lived.in the maturity of trust in the one who alone is Lord over all, which perhaps will be the most radical statement a contemporary world will hear. From Tablet to Heart: Internalizing New Constitutions I and II Address: by Patricia Spillane, M.S.C. Price: $1.25 per copy, plus postage. Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Christian Conversion: Suffering Out of Love John Navone, S.Z Father Navone is well known to our readers. The idea of this article is developed at much greater length in his recent Gospel Love: A Narrative Theology (Wilmington: Michael Glazier, Inc.). Father Navone is professor of biblical theology at the Gregorian's Spirituality Institute, where he may be addressed: Piazza della Pilotta, 3; 00187 Roma, Italy. In the seventeenth century, Samuel Crossman wrote that Christ in his passion has:° Love to the 16veless shown That they might lovely be. The passion story is both the good news of God's unconditional love for us as well as the mirror by which we can judge the authenticity of our own life and loves. It changes us from being °unlovely to being lovely (and loving) by showing us what true loveliness could be. Christ is the author and communicator of authentic communion with God. His claim that all authority belongs to him (Mt. 28:18; .In 17:2) and his communication of that authority to others are based on his power to transcend the limitations imposed by human desires and feelings to suffer freely and gladly out of love, When someone truly loves us, we respond to that love by investing our lover with the authority to initiate elements in our life story. When that love is absolute, as in the love of God for us, the absoluteness of that love claims an absolute authority. The story of Jesus reveals that God is Love, and it summons us to share in God's dynamic state of being-in-Love.I The trinitarian imagery of Scripture presents us with the symbolism of transcendent and unrestricted love where the persons are persons by virtue of their relationship to one another. ,iesus is the human incarnation of that loved and loving reiationship to God and the Spirit. Being-in-Love (Father) with 33 ~!4 / Review for Religious, Jan.-Feb., 1985 Jesus Christ (Son) entails our accepting a relationship to the Love that transcends every human Ioye.2 We, however, do not establish that relationship; it is given to us. We do not possess it by nature, so it cannot be taken for granted .3 Our self-deception is the failure to accept the gift of God's love and the call to be transformed into God's children in the Son. We merely pretend that our communion with God is authentic, that we share his being-in-Love, if we are not willing to undergo the suffering that is entailed in meeting the demands and total claims of Love. In meeting the demands of L6ve, suffering demonstrates our authentic acceptance of the gift of God's love. The sovereign transforming power of God's love, as opposed to self-love, is manifested in the sufferings of the just. The Drama of Suffering Love The Synoptic Gospels tell the story of Jesus as a drama in four acts. The first act prepares us for what is to come (Mt 3:1-4, ll= Mk l:l-13 = Lk 3:1-4:13); the second act tells the story.of Christ's ministry in Galilee (Mt. 4:12-18:35 = Mk 1:14-9:50 = Lk 4:14-9:50). In the third act Jesus journeys to Jerusalem (Mt 19:i-20:34 =. Mk 10:1-52 = Lk 9:51-18:43) while the fourth act tells the story of Christ's passion and resurrection. As in every good drama, the story invites the onlooker to join in the dramatic action. We are called to become actors within Christ's dramatic story rather than to remain as onlookers marveling at the drama of what is happening to someone else. The evangelists want their hearers to be trans-formed by authentically sharing Christ's life and his Spirit by dying and rising with him. The life of the Spirit is a sharing in the whole life of Jesus, his dying and rising, his self-emptying and his self-fulfilling glorification in God. We cannot be filled by the Spirit unless the self has been emptied to make room for the Spirit's gifts. The mystery of the Cross and resurr6ction expresses the true nature and power of Jesus' being-in-Love, the power and freedom to .be able to love to the end. The disciples, who share their Lord's de~tiny, are also called upon .to suffer. As his ,followers, we must expect suffering, rejection and persecution (Mk 8:34-35; Mt 10:24-25; Lk 6:22; 14:26-27; .In 12:25,26), for the kingdom of God that comes to us in the myster3) of Jesus Christ's dying and rising is a sign of contradiction. Fidelity to the Master means that the disciples must enter into the same struggle that Jesus entered to fulfill God's plan for creation. Opposition to Jesus is manifested within all his human contexts. Mark structures his Gospel to underscore human resistance to the arrival of the kingdom in the person, work and ministry of Jesus Christ. Society resists Jesus (l: 14-3:6)~ Pharisees and scribes, the leaders of the people, engage him in five controversies (~2:1-3:5) and decide to destroy him (3:6). His family, relatives and townspeople are disturbed by him (3:7-6:6), and they fear for his sanity (3:21). Despised in his own country, among his own relations and in his own Christian Conversion / 35 house, he could work no miracle there (6:4:6). Jesus meets with the incompre-hension of his own disciples (6:6-8:33), and he rebukes them for not understanding the miracle of the loaves (8:17) or the necessity of his passion and death (8:31). Fidelity to the will of God meets with human resistance and incompre-hension. If the kingdom of God was ours by nature, Jesus would not encounter incomprehension, hostility and.rejection. His harmony with the will of God entails his disharmony.with all that is opposed to it. His being-in-Love entails his suffering and death out of love that all persons might be-in-Love. He loves his people, fami]3i, disciples and all others with whom his life, vision and mission are in conflict. He suffers out of love for them with the compassion that leads to his passion and death, in order that all might have the fullness of new life in the kingdom. Especially in Mark's story of Jesus, we see that as God's will for Jesus is being progressively fulfilled, he becomes increasingly unpopular until he dies alone--rejected and abandoned by all. Mark's narrative structure makes the theological point that God alone is the fulfilling origin, ground and destiny of Jesus Christ's living, dying and rising out of Love. The coming of the kingdom in the person of Jesus Christ is the ,revelation that God is in love with all human persons and summons them to become a new creation in God's Love. What is demanded of us is repentance and faith in his love given to us in his Beloved Son (Mk 1:11, 15; 9:7). Such repentance and faith entail the suffering out of Love which the Beloved Son himself experienced i.n his prayer at Gethsemane (~Mk 14:36). Jesus experiences suffering out of Love in every human context, the intra-personal as well as the interpersonal; this is evidence for the community of faith that the integrating center of his life transcends every human context. God's lordship in love is a creative goodness which makes others good. When God begins his reign as Father in Jesus Christ, all things are made new in his love,.all things are possible (Mk 10:27; 11:36; Mt 19:26; Lk 18:27). Conversion: Becoming Persons-in-Love Through the example of Jesus' being-in-Love, ~he Christian community sees that God compassionately demands all persons to find and accept their true fulfillment in the gift of his Love so that all might forever be persons-in- Love. God is not indifferent to what weare and become. To accept his love for all is to learn to suffer with his compassionate and passionate love for all, ¯ overcoming our intrapersonal and interpersonal tendencies to remain impersonal. The new life of the kingdom that is given to us in Jesus and his Spirit entails the suffering out of Love for others that manifests our being-in-Love with others. This new life transforms us by making us willing and glad to suffer for others in the service of the kingdom. In the context of the Last Supper, John's gospel implies that Jesus gladly and voluntarily lays down his life that his friends might know the joy of being able to do likewise. ~16 / Review for Religious, Jan.-Feb., 1985 True disciples love as the,Master loves. They share a life that is rooted'in God's community-creating love for all, the only love that constitutes the community of divine and human persons which lasts forever. True disciples have solidarity in that invincible love which, despite suffering and death itself, makes them glad to pour out their lives for others. They do not consider themselves to be martyrs or victims; rather, they suffer for others (divine and human) as true friends in the power of that love which alone grounds the eternal friendship that is life in the kingdom, Central to the notion of Christian conversion as suffering out of love is the fact that God wants all human persons to enjoy his life as their own. The gift of God's love is not so much a giving away as a sharing. In loving, God shares himself and all that he is. Jesus Christ enjoys the life and love of his Father; therefore, he is glad to suffer out of that love so that all human beings might share what he most cherishes. But what is perfect in the Master is imperfect in the disciple. The life that Jesus Christ fully enjoys is the life that his disciples are learning to enjoy. The disciple knows the Master to the extent that he or she enjoys the same life and is glad to suffer out of love to secure that life for others. The. solidarity of Master and disciple in suffering out of love for others consists in their enjoying and cherishing the life that they want others to enjoy. Christian conversion is not only an event but also a process that deepens this solidarity through fidelity to the grace and demand of God for responsible lives. Christian conversion, both as event and as process, is participation in the befriending love that Jesus Christ received and accepted from his Father as the integrating center of his life, mission and death for 6thers. Lived Christian conversion entails suffering out of a befriending love that affects all our conscious activities, directs our attention, pervades our imagination, release~ symbols that penetrate to the depths of our psyches, enriches our under-standing, guides our judgments, reinforces our decisions and motivates 0tii~ actions. To enjoy the transforming, benefit of God's befriending love in Jesus Christ and his Spirit implies a gratitude that actively accepts it and makes a religious and moral commitment to sharing it with others. Gratitude for the gift of God's befriending love reflects a humility that takes nothirig for granted. Such humility'brings an appreciation of others and a commitment to them, even when they are superficially unattractive. If we truly appreciate others, we are glad to suffer out of love for them and to befriend them as disciples of ~the Master who lived and died to make his joy ours and to make our joy complete (see Jn 15:11). Some Principles and Practical Points of Reference 1. Being-in-Love is the motivating power for suffering out of Love. 2. If, as Jesus reveals, God is befriending Love, being in befriending Love is the motivating power foi" suffering out of befriending Love for others. It makes us glad, despite difficulties, to befriend others. Christian Conversion 3. Suffering out of befriending Love for others is the self-transcending activity that frees us from self-absorption, self-pity and self-idolatry (i.e., from being impersonal). It frees us for the fulfillment that is being-in-Love with others (i.e,, for being personal). 4. For human beings to be fully personal is, ultimately, for them to be-in- Love befriending others. Sin is the refusal to be personal, the state of the impersonal subject. 5. In lived Christian conversion, suffering is not sought for its own sake; rather, it is embraced only when it is a condition for commitment to the grace and demand of God's befriending love. 6. If lived Christian conversion entails suffering out of befriending Love for others, suffering is not a univocal sign that something is wrong with a person. It may be, as the teaching of the beatitudes implies, the sign that something is profoundly right with a person. 7. We are not committed to persons or values for whom we are unwilling to suffer. We cannot suffer out of love for others when we have no love for them. 8. Being-in-Love is the efficacious ground of self-transcendence required to live responsibly and to be responsible to the pursuit of the truth, however difficult it may be to discover or to accept. It motivates the will to be responsible and to pay the pric.e of responsibility. 9. The fact that Jesus Christ was willing to suffe~ and die for us grounds the primary dogma that God loves us~ To sense that we are loved is to sense something that is true. It may be that imagination is involved in our sensation, but the truth of the dogma will stand. Being-in-Love and willing to suffer out of love for others should never be identified with the presence or absence of any particular feeling or sensation. Our faith and hope is in God, not in our feelings. 10. Because human beings leave something to be desired that God alone can fulfill, suffering out Of love is the condition for the possibility of friendship. Friendship (marriage, community, society, and more) disintegrates with the refusal to endure limitations arid deficiencies in others. Our incapacity for friendship is related to our unwillingness to be committed to others who do not fully gratify, support or console us. There is no lasting commitment to others apart from the willingness to suffer out of love for them. 11. Having time for others is a form of suffering out of love for them. Religious conversion implies that we are living in God's time, that we have the gift of his time for welcoming and listening to others. Consequently, we do not see others as taking or consuming our time; we are free for them to the extent that we are free from the illusion that the only time we have is our own. Prayer is a form of enjoying God's time and transcending our own. Some seldom find time to pray because they are living in their own time and do not want to lose it for life in God's time. The call to pray always is the call to be-in-Love and to live in God's time forever. Review for Religious, Jan.-Feb., 1985 12. Sufferingout of love for others is a form of our self-investment in them. Inasmuch as communities are formed and held together by a common faith and hope, there is a community-creating and community-sustaining power and value in suffering out of faith, hope and love for others. 13. Inconveniencing ourselves for others is perhaps the most basic form of suffering out of love for others. Unwillingness to inconvenience ourselves for others is a reft~sal to be personal; it is the failure to befriend others at the most rudimentary level of everyday life. No possibility of a lasting commitment to others exists without our being willing to inconvenience ourselves for them daily. 14. The New Testament demand for human transformation through following Jesus' way of the cross should warn those who are tempted to reduce God to their own measure. The self-abandonment that God's befriending love required of Jesus Christ should correct our tendency to manipulate God. 15. Tothe extent that we are convinced that our importance is in God, as opposed to the illusion of an independent self-importance, we are equally convinced that all others have the same importance and are worthy of self-sacrificing and befriending love. The conviction that we exist because God loves us implies that we-find security and a sense of personal worth in God, rather than in the approval that others may choose to give us. 16. If God's will is done, all human persons will be in his kingdom. Our finite, limited, human love is inadequate to the challenge of loving all persons, apart from the gift of God's all-embracing, all-encompassing, all-sustaining, all-forgiving, all-reconciling and all-fulfilling love. His community-creating love for all is the origin and ground of life in the kingdom. 17. Love takes others seriously. How seriously we take others, according to the Judeo-Christian tradition, reveals how seriously we take God. It is the conviction of Jews and Christians that God takes all human persons seriously. How seriously God takes us is implied in the Christian affirmation that God is Love. We know that God is Love because he sent his only Son to live and die for us: We know that such Love transcends words because it embraces human living, suffering and dying. We know that we are truly loved and taken seriously by those who willingly share our living, suffering and dying. We discover the reality of our love for others in willingly doing likewise. NOTES ~See Bernard Lonergan, Method in Theology. (London: Darton, Longrnan & Todd, 1971), passim, esp. pp. 105-122, 2Although Being-in-Love is the existence of the Father and Son and Spirit, I pareaihesize Father to highlight the filial relationship of Jesus as Son. 3See Charles Hefling's lntrduction to Frederick E. Crowe, The Lonergan Enterprise (Cambridge, MA: Cowley Publications, 1980), p. xvi. A Clump of Lichen and Me Kathleen Gallas, OS.B. Sister Gallas is Food Service Director at the Sacred Heart Convent and Conference Center, where she may be addressed: P.O. Box 488; Cullman, AL 35056-0488. What ig contemplative life? Why the nuclear arms race? Why the environ-mental devastation? In the aftermath of "The Day After" my reflectivd moments pondered these seemingly unrelated questions. A combination of spiritual reading, n~ws magazines and discussions on the American Catholic Bishops' Pastoral On Peace surfaced this assortment of questions. While pon-dering the last two questions there eventually came over me a sense of futility. What can any one p.erson do to change the course of events toward possible destruction of life and environment? It can even be questioned as to what will destroy what firs!! Even if there' is a nuclear disarmament it will only be a matter of time before life is destroyed through our irresponsible use of environ-ment and our exploitation of peoples around the world as though they were so many pins on a chart. The question of contemplative life I pondered as an altogether different kind of issue. Ordinarily when one speaks or hears of contemplative life and of contemplative prayer, it is understood in terms describing activities limited to a select few. Contemplative life involved Contemplative prayer, and anyone experiencing contemplative prayer was undoubtedly living a contemplative life--which usually meant living a vowed religious life. Neither combination is necessarily true, nor the total meaning. My own convictions saw a distinction between contemplative life and contemplative prayer. Mother Mary Clare, S.L.G., in her book, Encountering the Depths, gives a difference. "Contempla-tive prayer can be experienced, if God wills it, in any such circumstance as he sees fit to bestow, while contemplative life is the life so directed in its simplicity, and separated from the normal distraction of the active world, that it provides the best preparation for carrying out the work of contemplative prayer." How- 411 / Review for Religious, Jan.-Feb., 1985 ever, as Thomas Merton said, "Not all who are vowed contemplative religious experience contemplative prayer." After a while I found myself considering the word contemplative as separated from the terms life and prayer. By itself I couldn't limit the meaning of contemplative to a few but asked the question if being contemplative wasn't a dimension of being human, and therefore per-taining to everyone. What is it to be contemplative? This assortment of questions unexpectedly came together and found its own kind of answer in an experience 1 had on a January afternoon. Everything I had been meditating within the context of each of the three basic questions surfaced and synthesized an experience with a clump of lichen. I had been pondering these questions separately without any thought of relating them. However, my experience of lichen gave me the insight that in actuality the answer to the question of what is contemplative life was the foundation to answering the other questions--and all other questions concerning peace, justice and harmony in our relationships with each other and our environment. I am standing at my special place on a particular hillside with an Alabama version of mountains before me evoking the line: "I lift my eyes to the moun-tains from where comes my help--the Lord, the maker of heaven and earth." At my feet is a clump of gray-green lichen with red dots. Flowers? To see them eye to eye I have to lie on my stomach. Then do I see. The lichen grew finger-like projections and each finger tip is painted red. There am I on the ground "eyeballing" a lichen's painted finger nails! At first I laugh at myself. Then at us, the~lichen~and me. I talk to it. "Aren't we a crazy pair? Somehow, this is a fun moment, isn't it? We share a secret, you and I. Others might question my sanity if I were to tell them of our secret delight in each other. However, there must be others like us, for Goethe back in the eighteenth century said: 'Tell no man, tell wise men only, for the ~vorld might count it madness'," My deepest intuitions say that I am not mad in having fun seeing and listening ~ith a clump of lichen. After a while the humor of the situation shifts in mood to a sense of wonder, fascination and appreciation of so tiny a bit of color on a January day. In this Garden of Eden setting comes the urge to pick up this clump of lichen and bring it home to the prayer room--a winter flower for the Lord. But no! in my position of lying stomach flat to th~ earth comes the awareness that I am hugging great Mother Earth who in Greek mythology was named Gaia--a name personalizes and effects a deeper relationship. Gaia and I became one in this°moment--a moment of union. She and I are gift to each other from our God, the maker of heaven and earth. There is the vista before me, t_he clump of lichen below me, and myself. We are responsible to each other and for each other. So, I am one human being and this under my eyes is roughly a 3 x 4 inch clump of lichen. Yet this clump of lichen and I represent a microcosm of life on planet earth. On the one hand it could be said what harm done to pull up this clump +sp~cially with the motive of offering? But how thoughtless and insensitive to Gaia who needs this clump of lichen to maintain nature's balance A Clump of "~chen and Me / 41 so that I might live comfortably. To be fruitful and multiplyr fill the earth and stibdue it doesn't mean that I ravage it, pollute it, coerce it for my own selfish needs and even worse, under the guise of something good. Whose good? How often our God voiced that he spurned such offerings. Some would say that I have done no harm to another human being in pulling up this clump. But I have. Even if it is in innocence, the innocence of thoughtlessness; I have harmed another in contr!buting to making earth an unfit place to live. Gaia is upset. Mother Nature reacts and there can eventu-ally come a separation, a divorce. I could be a contributing cause in the erosion of this hillside. In being responsible to Gala and for Gala I am also responsible to all other human beings. Each of us is responsible to the other for maintaining a harmonious relationship with Gaia who will respond accordingly. In this total economy of life no one human being is insignificant. Neitheris this clump of red-dotted lichen by my side. Just now 1 suddenly recall a long-forgotten story, The Little Prince. The fox is explaining to the prince what it means .to be tamed. "It means to establish ties." "To me, you are still nothing more than a little boy who is just like a hundred thousand other little boys. And I have no need of you. And you, on your part, have no need of me. To you, I am nothing more than a fox like a hundred thousand other foxes. But if you tame me, then we shall need each other. To me, you will be unique in all the world. To you, I shall be unique in all the world." We were asked to subdue the earth, Wouldn't "to subdue" mean "to tame'~. To establish ties, to create a need for each other? To instill a reverence for the uniqueness of each other? In lying flat on the ground face to face with a clump of lichen, I felt an. interrelatedness. The lichen and I were one. My body pressed to the body of earth were one. As far as the eye could see there was not another clump of lichen to be seen amidst the variety of winter-colored plant life. Yet there was the awareness that while this was so on the immediate level, there was also an awareness on another level that the earth was populated with the likes of me and the likes of this lichen. Each was one in the many and the many in the one. I knew an interrelatedness with all in the universe that was human. The lichen would'feel the same with its kind. However, the sense of harmony, the expe-rience of0neness-and-manyness wasn't limited to recognizing this in our sepa-rateness of plant and human, for at the same time there was the feeling of Oneness with each 6ther. The lichen and I knew a oneness with each other as well as a oneness in the manyness of us. Lichen and me. Plant life and human life. Mother Earth Gaia and me, Gaia and the manyness of me. Each and speaks of union. Each and speaks of a union that is life-creating, life-giving, life-supporting. This life with a small "1" could only be because of the gratu-itous, unfathomable love that is Life with a capital "L." It is from the Life and in this Life that the lichen and I have life. We are gifts to each~ other, responsible to each other from the Gift that is Life--maker of heaven and earth. A dialogue from another story, The Farthest Shore, by Ursula LeGuin Review for Religious, Jan.-Feb., 1985 speaks of this responsibility. The wise magus explains to his young companion the meaning and responsibility of personal choice. "On every act the balance of the whole depends. The winds and seas, the powers of water and earth and light, all that these do, and all that the beasts and green things do, is well done, and rightly done. All these act within the Equilibrium. From the hurricane and the great whale's sounding to the fall of a dry leaf and the .gnat's flight, all they do is done within the balance of the whole. But we, insofar aswe have power over the world and over one another, we must learn to do what the leaf and the whale and the wind do of their own nature. We must learn to keep the balance. Having intelligence, we must not act in ignorance. Having choice, we must not act without responsibility." When did we become responsible for each other? In the beginning of , creation Life hovered over the darkness of the deep and breathed over the waters of the abyss. God said, "Let there be . " With each word of God, each breath of Life a living being was created. Gaia is a living being. This clump of lichen is a living being. I am a living being. Within each resides the breath of Life uniting us as one. Gaia and this clump of lichen act unconsciously accord-ing to their nature. The breath of Life that brought me into being included the freedom of choice. But "having choice, we must not act without responsibility." However, if I am not awakened in eye and heart to that breath of Life within me then my actions are likely to be irresponsible and contrary to the nature Life intended me as a ruler of myself and of the earth. Only if I am awake to this Life breathing within me will I be able to make responsible choices that will be in harmony with all other beings until All is in all, a union of One, a oneness in the manyness. Frederick Franck in his Book of Angelus Silesitis says: "For the awakened.spirit there is no longer a split between 'I' and 'other'." Meister Eckhart asks, "When is a man in mere understanding?" "When he sees one thing as separated from another." "And when isa manabove mere under-standing? . When a man sees All in all, then a man stands beyond mere understanding." Until one is awakened to the Life within there is no unfolding, no con-sciousness that this clump of lichen and I are responsible to each other, gifts to each other for all others in our oneness. Thoughtlessness, insensitivity, ihgrati-tude to the gift of oneself and the gift of each other have compounded to the magnitude of global disaster at the exp.ense of all that represents the lichen and me. In our insecurities and lack of appreciation of each other's unique gifted-ness-- everything that makes up heaven and earth--we have become envious and greedy. In our drive to be number one in whatever area of life, individually and nationally, we have lost sight of our interconnectedness. We have forgot-ten that the world is round'and not fiat. In our linear vision of life we have forgotten that there is a Center that links us as spokes in a wheel. In our fears and insecurities we can be likened to the schoolyard bullies easily provoked when our power position is threatened. In the global schoolyard we clench nuclear warheads. ° A Clump of Lichen and Me / 43 Or? I was about to pull up the clump of lichen to use as an offering and a decoration but I didn't because ~of an awareness that each of us is connected to a Center and interdependent. But on a global level we have those who thought-lessly, selfishly ravage the earth's peoples and places as so many clumps of lichen and for a variety of reasons--least of all, offering and decoration. On the other hand, when done out of offering and decoration it is far more devastating. It is said that greed brings out the animal in us but that isn't true. Animals act according to their nature as designed when breathed,into life. ,~ dog gnawing on his bone is not envious of the dog next to him chewing on a steak. Each is content. Humans in their greed that becomes exploitation of all living beings act contrary to even animal nature in wanting both, their own and what others have. ~ I feel that my experience with the lichen spoke to the fundamental ques-tion, what is contemplative life--what is it to be contemplative? Am I off the track? I don't think so.-It is for each of us to live life moment by moment deliberately, reflectively, consciously, reverently; awarely, thoughtfully, prayer-fully. The majority claim that this isn't possible. But why not? Walter Burg-hardt in his book Season that Laugh and Weep_:quotes his friend William McNamara in defining contemplative as "a long loving look at the real." Burghardt goes on to explain the "real~" Reality is living, pulsing people; reality'is fire and water;~reality is the sun setting over the Poconos and a gentle doe streaking through the forest; reality is a ruddy glass of Burgundy, Beethoven's Mass in D, a child lapping a chocolate iee-crearn cone; reality is a striding woman with wind-blown hair; r~ality is Christ Jesus. Contemplation~is not an abstraction "where a leaf is no longer green, water no longer ripples, a woman is no longer soft, and God no longer smiles." He goes on to say, "This real I 'look' at. I no longer analyze it or argue it, describe or define it; I am one with it. I do not move around it; I enter into it." When one enters into it one becomes one with it. I am that at which I give a long loving look. Sense of separateness disappears.in the embrace. I am convinced that this capacity is within each of us.As I am writing and ponder-ing this (now a summer morning) I'm aware 0fa buzzing fly. The window has a space between outside glass and .inside screen. The fly flew in by the open middle section. It is now buzzing and frantically dashing itself at the top section of panes. This has been going on for over an hour. If it would just stop long enough to take a long loving look at the reality of its situation, it would come to know that the next set of panes is open. The fly would be free to become one with all that is outside the barrier of closed upper-window panes. To be contemplative is a dimension within each of us that must be responded to in order to live in harmony with one's self, with each other, with Gaia. That dimension is there enabling us to be free, but like the fly we frantically dash our lives on window panes of our own choosing. In all the ceaseless buzzing and frantic dashing about we fail to "see" that the next set of panes is op.en which would free us to be one with all we see but interact with through the glass of 44 / Review for Religious, Jan.-Feb., 1985 fears and insecurities. We are gifts to each other.~As human beings breathed into existence each of us is endowed with gifts we hold in common as well as those unique to each. Gifts can remain latent or be 'used intelligently ~nd responsibly. But this is an unfolding and a growing that starts from a beginning. In the beginning God created the heavens and earth. In the beginning was the Word. In the begin-ning life breathed. The very words "in the beginning" suggest that there is a past, a present and a future. We all have beginnings and are now in process toward endings. But life is a spiral of beginnings and endings gradually open-ing us to greater circumferences. Beginnings proceed to endings only to find that endings become new beginnings. Life is breathing, bringing us to an expanding awareness and fullness. However time past and time future ismean-ingful if I live the now moment attentively, patiently, caringly, lovingly. Other-wise the clump of lichen is just a clump of lichen to be trampled on or pulled up indifferently, carelessly--for there are no established ties. Again, theqittle prince and the fox: "What must I do, to tame you" asked the little prince? "You must be very patient," replied the fox. "First you will sit down at a little distance from me--like that--in the grass. I shall look at you out of the corner of my eye, and you will say nothing. Words are the source of misunderstandings. But you will sit a little closer to me, every day." In my experience on that January'day, the lichen and I tamed each other. Ties were established revealing secrets visibly to the heart. As I was walking back home filled with the fullness of Life, pain and sorrow entered. I could identify with St. Francis who cried because Love is not loved. Along the roadside was the trash 6f beverage cans and fast-food restau-rant containers. This marring of the creation of heaven and earth is evidence of a lack of awareness of the meaning of life breathing within all created things. Most of the trash along our highways are food containers betraying the pace and emptiness of our lives. Many people claim they are too busy to eat' reflectively, appreciatively, companionably and as an undivided activity. Too busy to take "long loving looks at the real." Busy-ness reflects an emptiness or a fife lived in qu~intity not quality until it becomes a frantic dashing about. There is not the patience to live the now moment attentively, undividedly. From just considering the kinds of trash I saw along the way, it seems that eating has become something we do while in the process of doing something else, on our way to somewhere else--all activities of another kind that are not entered into fully either. Our attention is fragmented; when the activities of each moment are multiple and experienced indifferently and randomly, as a ¯ necessary activity to get over with, it is a natural consequence to open the window of the car and carelessly toss out the trash on the landscape which goes unnoticed. The fox upon saying goodby to the prihce imparts his secret. "It is only with the heart that one can see rightly; what is essential is invisible to the eye." "It is the time you have wasted for another that makes this tamed one so important'. Men have forgotten this truth but you must not forget it. You A Clump of Lichen and Me / 45 become responsible forever, for what you have tamed." What is it to be contemplative? Whether described as "a long loving look at the real" or "time you have wasted for another," it is a time consumption that a pragmatic materialistic society rejects because for them time and life are mea-su~- ed in terms of money--cash and flow. The contemplative dimension that enables us to be truly human is there but lost. From still another source, Tom Brown, a woodsman taught by an Apache Indian, describes in his book, The Search, his conviction of the contemplative dimension. There is a place I know where everything lives in harmony. Nothing is envied, stolen, or killed. Instead, everything is shared. The land is everyone's and no one's. Life is sacred there. A dweller in this place thinks highly of human life because he lives so close to the earth. He understands his part in the scheme of nature and is not lost or searching for himself. Where is this place? Does it really exist? Yes. It is within me and can be within you. It is a state of mind; it is an awareness; it is an appreciation; it is an understanding; it is a commitment to life. It is the realization that everything I described is all about us every day of our lives, but we miss it. We are blind to the beauty of a sunset, deaf to the music of the wind, callous to rough bark and soft grass. We speak of salaries and war instead of singing songs of life. We taste the bitterness of pollution and miss the sweetness of wild honeysuckle. We smell bus fumes but never the apple blossoms or clover flower. Life is manufactured and marketed. It is, for many of us, something to be bought or sold, and the more we pay, the better off we feel we are. Empty, untamed and fragmented lives are not awakened to the Life within. There is no awareness of interconnectedness, of taming and being tamed. There is no awareness that the Lord, the maker of heaven and earth and everything therein, is at the center of his universe and the center of each of us. One indifference leads and escalates into another: trash out the window by individuals, pollution and exploitation of land, sea and sky by industry, oppression of people around the world by political systems. If lives were lived contemplatively to what is essential and visible to the eye of the heart, then it would be realized that no being is insignificant because each o

Issue 40.6 of the Review for Religious, November/December 1981. ; Volume 40 Number 6 Nov./Dec., 198;I REvtEw I:OR REto~(;~OUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. REVIEW Rt.'t.lcaous is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1981 by REvtEw ~:OR REI.IGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year; $17.00 for two years. Other countries: $10.00 a year; $19.00 for two years. I:or subscription orders or change of address, wrile: REVIEW I-'OR REt.~(;~OUS; P.O. Box 6070; Duluth, MN 55802. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor Nov./Dec., 1981 Vo/ume 40 Number 6 Manuscripts, books for review and correspondence wilh the editor should be sent to REVIEW FOR Rt:t.tG~OUS; Room 428; 3601 Lindell Blvd,; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprinls should be ordered from RI-:VIEW I-'OR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles n;~t published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Development of a Constitution Mary Kevin Hollow, S.C.L. Sister Mary Kevin, Community Director of the Sisters of Charity of Leavenworth, details here the process of their community's work of revision of their Constitution, which was submitted to the Sacred Congregation for Religious in May, 1981. Sister resides in the motherhouse: Sisters of Charity of Leavenworth; Leavenworth; KS 66048. The Sisters of Charity of Leavenworth, a pontifical institute, originated in the Diocese of Nashville in 1851. The religious community was formed by a group of Sisters Of Charity of Nazareth at the request of Bishop Richard Pius Miles. In God's Providence, many of these same sisters, with the encourage-menLof Reverend Pierre-Jean DeSmet, S.J., accepted the invitation of Right Reverend Bishop Miege, S.J., to come to Leavenworth (Kansas) in the Indian Territory. When asked by the bishop what the requirements of the community would be, Mother Xavier Ross, the foundress, asked that the sisters be .allowed to carry out "to the letter the Rules and Constitutions of St. Vincent de Paul.''~ On November I I., 1858, five,professed sisters, two postulants and one orphan girl reached Leavenworth by steamer late in the evening. In that frontier city, the sisters soon opened an academy (1860), an orphanage (I 863) and a hospital (1864).Christian education of youth, care of the sick, the poor and,orphaned continue to be the "works" of the sisters to this day. As new members joined the original small band, the Sisters of Charity of Leaven-worth set out from the Mother House for dioceses in California, Colorado, "Illinois, Missouri, Montana, Nebraska, New Mexico, Oklahoma, Wyoming and 'to Peru and Bolivia. Some 1700 women have joined the community since 1858; the community now numbers over 600. Rule From the beginning, the sisters intended to pattern their lives after the manner and ,thought of the Apostle of Charity, St. Vincent de Paul. An 111~2 / Review for Religious, Nov.-Dec., 1981 undated note in Mother Xavier's handwriting says that she petitioned Pope Plus IX "to approve and sanction our practicing the Rules and Constitutions of St. Vincent de Paul (for the Daughters of Charity in France under the title of 'Sisters of Charity').''2 After the usual procedures, the congregation received definitive papal appr.obation in 1922. In 1958 and 1963, some modifi-cations of the Constitution, approved by Chapter Enactments, were submitted to Rome, but the Constitution.remained substantially the same. After Vatican II The Church summoned religious throughout the world to "renew and adapt." Communities were given permission, by way of experimentation, to alter temporarily certain prescriptions of their constitutions, provided that the nature, purpose and character of the institutes were safeguarded. Religious began the study of the documents of Vatican II, especially the decree Perfectae caritatis and the constitution Li~men gentium (chapters 5 and 6 especially), the motu proprio Ecclesiae sanctae and, later, the exhortation Evangelica testificatio. The Sisters of Charity of Leavenworth, women of the Church, cooperated with the new direction set by the Church. The Mother General and her council involved all the sisters in a community develo.pment of a set of schemata devoted to the major facets of the religious life as this pertains to our congregation,s Research of primary sources in the community archives and other centers draws attention to the importance of understanding our original spirit.4 Sis-ters were asked to articulate responses to the question, "Who are we as Sisters ~ Histoo' of the Sisters of Charity of Leavenworth. Kansas. 1898. p. 45. 2Addenda Regarding the Code of Life for Religious. Special Commission on the Constitution and Customs, SCL Community Studies. 1967-68. JSisters of Charity of Leavenworth, Community Study 1967-1968: "The Sisters in the Church," "Life of the Counsels," "The Apostolate." "The Person in Community," "Government." "Spiritu-ality," and "Community." 4Our Vincentian Heritage: a study based on archival materials immediately connected with Mother Xavier Ross and on an analysis of the Letters of St. Vincent de Paul. Study of the Spirit of the Community. as shown in circular letters of the major superiors prior to 1950. The Spirituality of Mother Mao' Berchmans Carman, S. C. L. by Sister Rose Dominic Gabisch, S.C.L. Instructions to the Sisters of Charity of Leavenworth, given at the Mother House by Mother Xavier Ross. Archival material at the Mother House: several notebooks, written in Mother Xavier Ross's almost illegible handwriting, and a typed copy of the contents by Mother Leo Frances Ryan. S.C.L. and Sister Rose Dominic Gabisch. S.C.L. Comparative Study of the Constitutions, from the "Old Rule" through the Constitutions of 1915. 1922. 1958 and 1963. Parallels, a study of scriptural and theological foundations for the religious life following our present 1963 Constitutions. Development of a Constitution / 1103 of Charity of Leavenworth in the Church in the world?''s Special Chapter The Special General Chapter (1968-69) was the community's direct and formal response to Pope Paul Vl's mandate in Ecclesiae sanctae to implement the conciliar decrees. This Special Chapter, like Vatican Council I1, had for its program of action aggiornamento: "a stimulias to preserve the perennial vital-ity of the Church, its continual awareness and ability of studying the signs of the times, and its constantly youthful agility in 'thinking before an~,thing is done and holding on to what is good.'''6 The resultant interim documents, A Life of Charity and Living in Charity,7 represent "the results of the serious attempts of the community to respond to the challenge of th~ times and to the current needs of the Church.''8 The first book embodied the key themes and principles enunciated by the Special Chapter. The second .book showed how these principles and themes were to be carried out. Its revised edition9 was derived from the directives of the Eleventh General Chapter of the congregation (1973-74). 1974-19110 Elected in July, 1974, the Community Director and her Community Council, as the congregation's major superior and council are now known, were aware that the Fathers of the Second Vatican Council had said that the "prudent experiments" begun during the Special Renewal Chapters could be continued until the next ordinary general chapter. That ordinary chapter would be empowered to grant a further prolongation of prudent experimenta-tion, but not beyond the date of the subsequent chapter. The Community Director and Community Council knew that religious communities were expected to be working toward the text of their revised constitution for pres-entation for approval to the Sacred Congregation for Religious and Secular Institutes. This meant, for the Sisters of Charity of Leavenworth, that the Twelfth Community Chapter of 1980 would be the second ordinary chapter beyond its "Renewal Chapter" of 1968-69. The Community Director and ~he Community Council, during their 5Statements on Nature and Purpos~ of the Sisters of Charit'y of Leavenworth by Members of the Community, "Resource for Schema on the Code of Life for Religious, a Self-Study." 6Ecclesiam Suam, n. 50. 7See A Life of Charity and Living in Charity, Directives of the Special Chapter of the Sisters of Charity of Leavenworth. 1968-69. 8Mother Leo Frances Ryan, S.C.L., ~'Circular Letter to the Community," Feast of the Resurrec-tion, 1970. 9See Living in Charity, Revised Edition. Directives of the Eleventh General Chapter of the Sisters of Charity of Leavenworth, 1973-74. I~Ol~ / Review for Religious, Nov.-Dec., 1981 annual planning days, came to key decisions: the community needed a clear statement of its mission in the Church in today's world, an "'agreed upon" articulation of its charism, and a definite expression of the community's manner of observing the three evangelical counsels of poverty, chastity and obedience. The director and council thought it time to mind Mother Xavier Ross's words: "It is wisdom to pause, to look back and see by what straight or twisting ways we have arrived at the place we find ourselves." Serious ques-tions needed probing. How deep is our spiritual renewal? Which of the "pru-dent experiments" produced the "good fruit"?. The sisters of the congregation needed to reflect prayerfully about these questions and to share their thoughts about their renewal experience with each other. The council sought a comprehensive plan that would involve all of the sisters, as well as each of the "standing committees" of the community--the Sisters' Forum, the Personnel Board, and the Spirituality Commission. The goal of this community involvement was to move soundly toward a written description of our basic identity and mission. If a set of obligations and responsibilities commensurate with that identity and mission could then be enunciated, a new Constitution would finally be developed. Strategy for Community Participation That comprehensive plan and its implementation are detailed in the fol-lowing pages covering the period 1978-1980. Special liturgical celebrations initiated all of the community occasions from the opening SCL Community Reflection on Ministry/Mission at the Sisters'Forum (March, 1978) to the concluding session of the Twelfth General Chapter (November, 1980). Too, the Spirituality Commission called all the sisters to a Year of Prayer and Penance for the 1980 chapter in June, 1979. Constitution Consultors The Constitution Consultors were a key group of sisters in the activities related to the development of the Constitution. These sisters, selected by the Community Director with the consent of the Community Council, were to be a resource group designed to facilitate the work of the community and, at the appropriate time, the work of the Community Chapter in its proper role of determining the final text of the Constitution. Each consultor was selected because of her special familiarity with the history of the community and its charism, her background in theology and Scripture, her ability to listen/facilitate, her ability to write clear English, her knowledge about psychological/human development or her experiential background in current social, trends~ All were Sisters of Charity of Leaven-worth for at least ten years. They were responsible to engage in a study aimed at acquiring expertise in the development of "the new law and the new consti-tutions," and then provide further service to the community for assimilating Development of a Constitution / 1105 "the new law and the new constitutions" for our times. A videotaped presenta-tion was succes.sfully, used in our communities throughout the country and in South America. The assistance of the Constitution Consultors proved invalu-able as the community moved through the various phases of developing the constitution. Reflection on Ministry/Mission The Community Director' presented the first formal introduction for what was to be a Reflection on Mission to the members of the Sisters' Forum on February ! i, 1978. Sister then set forth the time frame for the various activi-ties. The essential mission/ministry questions were addressed, and a bibliog-raphy distributed. Regional, local and area reflections were next in order. Personnel Board representatives scheduled meetings for sisters involved in each of the major "works" of the community. A common paper entitled "Mission and Ministry in John's Gospel and in Religious Life" was delivered at each such apostolate session. The Constitution Consultors circulated their tentative draft of the mission statement that incorporated, input from all these events. The sisters were invited to send responses and suggestions to the consuitors who revised their statement in light of these replies. They presented this revised Statement of the SCL Mission to the delegates of the chapter, and to its Commission on Mission/Ministry in particular. The commission further revised the state-ment, and the chapter approved this final form of the mission statement. It is in the new Constitution. This entire sequence of events surrounding the articulation of the mission statement was very valuable to the community and to the cohesiveness of the chapter in its work of development. Reflection on SCL Charism A workshop in the summer of 1979 prepared designated sisters to be group leaders for the charism reflection that was to take place throughout the com-munity. Sister Dominique Long, S.C.L., assisted by Sister Janice Futrell, O.S.B., from the Ministry Training Service in Denver, met with these sisters for an intense prep~aratiori. The sisters then successfully conducted "charism sessions" throughout the community. Again, the Constitution Consultors wrote a letter to the community explaining that they had reviewed the statements that resulted from these local meetings and extracted the key concepts common to most of the statements. They asked the sisters for a further response as the next step in the charism study. The conclusion was that the charism of the Sisters of Charity of Leaven-worth was already adequately expressed in the interim documents, and that the community seemed to favor threading the expression of our charism through those documents rather than attempting to formulate a specific 111)6 / Review for Religious, Nov.-Dec., 1981 statement of charism. This information was made available to the chapter delegates. Study of the Vows In a circular letter reviewing community participation in the various phases of the Chapter Preparation, the Community Director next announced workshops on the vows at various regional centers. The Spirituality Commis-sion wrote all the sisters outlining the various materials available for the study of the vows. They enclosed a booklet, Focus on Vows, an annotated bibliog-raphy on the vows, and an article, "How to Live the Vows Today," by J.M.R. Tillard, O.P., together with some suggestions for a special celebration of the feast of Vincent de Paul. Ma'terial from the area reflections were sent by the Spirituality Commission to the Constitution Consultors for analysis. The material in summary form was then given to the Commission on Formation/ Spirituality of the Twelfth Community Chapter. Study of Interim Documents Next, the Constitution Consultors guided the community through an in-depth study of the interim documents, Life of Charity and Living in Charity. They offered a formal procedure by which each sister would prayerfully con-sider her personal experience of renewal in light of the interim documents" expression of the Gospel, the spirit of Mother Xavier "Ross, and the commun-ity response to the signs of the times. Several hours were required to finish the study (many sisters using more than one session of two hours). For example, they examined each page, section or norm in the document to evaluate its degree of importance in their lives. The over-all response was heartening. The vast majority of sisters returned a completed survey. The Constitution Con-sultors' analyses of the various sections of these responses were of invaluable assistance to the chapter delegates and to each commission of the chapter. The exercise not only renewed an appreciation of the community documents, it proved helpful to the writers of the Constitution as well. Proximate Preparation for Chapter The election of chapter delegates was scheduled early enough for all dele-gates to be available for a chapter-preparation workshop in December, 1979. The delegates established commissions (Spirituality]Formation, Mission/ Ministry, Community/Government and expressed their preference for joining one or the other. A panel of Constitution Consultors briefed the delegates on the work of the consultation, and distributed materials to each commission. At the preliminary meetings each commission explored what was to be the scope of its work, the manner of drafting proposals, and the function of the Chapter Central Committee. David Fleming, S.M., and Sister Mary Kevin Ford, C.S.J., spoke to the delegates on the chapter as an ecclesial/community event. The Personnel Board, a group of sisters representing each of the commu- Development of a Constitution nity's apostolates and ministries, drafted a pre-chapter questionnaire. The questionnaire surveyed each sister's thinking about community living, govern-ment, spirituality, formation, the vows, and apostolic service. Some questions required the sister to assess the entire decade of renewal. This survey, com-pleted by about 550 of the community's 630 sisters, enabled the respondent to .express her thoughts anonymously. Each sister sent the completed question-naire directly to Liguori Publications, a Missouri Religious Life Service Department, where the responses were tabulated by computer and the ques-tionnaires destroyed. Printouts in the categories of chronological age, time since first vows, and apostola.te were sent to each community. Data revealing the sisters' assessment of the renewal years came from answers to questions such as: "Which best expresses your opinion on the changes in our religious life? . When I reflect on my own personal experience of the decade of renew-al, 1 think that of all the areas of my life, the most positively affected aspect was: community living, ministry/apostolate, spirituality (prayer, liturgy, etc.), way of governance, observation of the vows." These computerized evaluation reports were sent to the chapter delegates. In February, 1979, the sisters received copies of the format for submitting proposals for the 1980 chapter with a "flow chart" that depicted the route of the proposal from the sender to the chapter delegates. A second and third mailing drew attention again to the procedure by which any sister or group of sisters could make a proposal for the delegates to consider in chapter. By the deadline (May !, 1980), 113 proposals had been forwardi:d to the respective commission chairperson. The Community/Government Commission received 45 proposals, the Spirituality/Formation, 35, and Mission/Ministry, 33. The Chapter Analysis of the Period of Renewal The Church, as early as 1950, encouraged religious to adapt themselves to the changing times, and to join the new and old in harmonious union. Our community response to that mandate touched every aspect of our religious life--our way of living, praying, working and governance. The varying ways of measuring the impact on our community of over a decade of intensive renewal and adaptation had been alluded to in, several of the previous sec-tions. It remained for each commission to bring together all of the informa-tion from the various community chapter-preparation activities, to sift it all carefully, and to present the commission's own assessment to the chapter. This was done early in the chapter sessions. Development of Proposals Six months after the delegates' pre-chapter workshop, all chapter commis-sions had to have the first draft of their proposals in the hands of all the delegates (May, 1980). All proposal's [rom the various community groups and individual sisters had, of course, been received earlier. At this time, the chair- III)11 / Review for Religious, Nov.-Dec., 1981 persons of the three commissions, who themselves formed part of the Central Committee, estimated the number of proposals their respective commission would actually present to the assembly. From this information, the Central Committee drafted a tentative agenda which the delegates approved for the assembly sessions. The work of the chapter now entered a crucial phase, as the proposals were being honed for chapter action. In all, thirty of the proposals of the Spiritu-ality/ Formation Commission were enacted by the chapter, about half of these relating to vows and spirituality, the other half to formation. The Mission/ Ministry Commission's ten proposals were favorably acted upon by the dele-gates. And the chapter delegates passed twenty-nine proposals of the Com-mission on Community]Government, all but seven of them relating to governance. The chapter then recessed so that the Writing Committee, selected from among the Constitution Consultors, could commence its work. First Draft This committee set about the task of writing a draft of the Constitution which was to be presented to the chapter delegates for approval. The content of the draft was, of course, the material already approved by the Community Chapter. At the same time, the Writing Committee attempted to preserve the literary form of the interim documents. In general, they followed the principle that doctrinal, theological, inspirational and juridical.elements should be blended throughout the Constitution. The writers asked that each delegate and each sister read the circulated first draft, using for their criteria in reading clarity, simplicity, accuracy, brevity of language, and the conformity of the text with the enactments of the Community Chapter and the general law of the Church. The writers also had sent the draft to Father Thomas Clarke, S.J., and Father~ Francis Morrisey, O.M.I., for a critical reading of the text from a theological and canonical perspective respectively. Revised Draft After considering the recommendations of the chapter delegates, the other sisters in the community, and those of Father David O'Connor, a canonist (Father Morrisey had not returned from Rome in time to read the material), the Writing Committee prepared a revised draft of the Constitution. A copy of this revised draft was then sent to each local house. Each delegate also received a copy to study prior to the chapter meeting. In a covering letter, the writers explained that they had eliminated or revised some articles. In some instances, an article was removed because it merely repeated a canon that need not be repeated. In other instances, the writers acted on the advice to state only the substance of the chapter action in the Constitution, putting the other details into a book of chapter enactments. They explained that this would not change the nature of the chapter action, Development of a Constitution / 809 nor diminish the importance of its implementation. In any event, the letter stated, the delegates would meet to review and approve or not approve these decisions of the committee. Final Draft The Twelfth Community Chapter of the Sisters of Charity of Leavenworth met for its final session to receive the report of the Constitution Consultors. The Constitution Consultors reported the changes incorporated by the writers by reason of the critique of the first draft made by the delegates themselves, as well as by the other sisters and experts consulted. Book I of the first draft, for example, had bee~n re-written in the first person. Sisters who had reviewed the earlier draft of the book, written in the second person, objected to this change. Delegates were asked to make additional editorial changes, reflecting the latest revisions, to conform with style and content suggestions. The president of the Chapter asked the delegates to consider both Book I and Book I1, section by section. Following this, the chairperson of the Consti-tution Consult'ors, herself a delegate to the Chapter, moved the acceptance of the Constitution as circulatetl, presented, discussed and amended by the Twelfth Community Chapter. The motion passed unanimously. The last action of the Chapter was to mandate that the Community Director and the Chairperson of the Constitution Consultors personally take the Constitution to Rome for presentation. And there the matter rests, a task completed and a future begun. The "Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Let All God's Glory Through Donald Macdonald, S.M.M. Father Macdonald, whose last article, "To Experience God," appeared in the issue of March, 1981. has returned to England for a period of study. His present address is: Montfort Mission-aries: 18 Donaldson Rd.; London NW6 6N6; England. ~ remember once chatting with a young couple engaged to be married. When it was suggested that we have a cup of tea, the girl got up to put on the kettle. Seconds after she moved, the young man stood up, vaulted the settee on which he had been sitting, crossed the floor of the room and held the door open for the girl. Because possibly few religious have ever felt that way about anyone, or have ever received such attention in their adult lives, many find it hard to believe that this is the way God feels about them: "the Son of God. loved me and gave himself for me" (Ga 2:20) or, as a later age put it, "we are his [Jesus'] bliss, in us he delights without end."l Lacking such experience, our faith finds it hard to "take off." Nowhere, I think, is this more evident than in our attitude to our Lady. Many of us religious find it hard to credit that she is so loved by God, and, therefore, such a marvelously attractive person in her own right. We then tend to subject her to the slow death of a thousand qualifications. We are ill at ease with her, not because of anything she has done to us, but because we never' quite know how to "place" her. Our first introduction to her was, for many of us, in the company of our parents when we were children. They saw to it that we met someone they knew well on good days and bad. We entered religious congregations, only to find that our founders, too, shared a common devotion to her. The present Ho!y Father is evidently devoted to her, and this is seen by. more than the letter M on his coat-of-arms? Our Lady is part of the wider air ~Julian of Norwich. Revelations of Divine Love. Ch. 23, N.Y. 1977. 810 Let All God's Glory Through / 811 we breathe as Catholics. But, when we try to be more specific, we are uneasy. Have her anywhere near the center, and she seems to usurp the role of the Holy Spirit. This, of course, could never be acceptable--not least at the present time. Yet is she on the periphery of our relationship with God? It might be worthwhile looking again at Mary in the light of the Church and the Gospel. The Church has reminded us of the "various attitudes that bind her to Mary.: profound veneration., burning love., trusting invocation. loving service., zealous imitation., profound wonder., attentive study.''3 Clearly these are sparks from a fire, not a catalogue from a library. What of the person who so attracts, and who .forges such links? For the Church to speak of anyone like that could only be because the Chu.rch is in love with her. We are the Church. Do these words speak for us? Is that how we see her? Mary is part of the Church. To what extent is she part of us? Full of Grace St. Luke's two-volume work, Gospel and Acts, is particularly strong on personality and persons, including some of the most loved in the Christian world. Our Lady is among them. The account of the birth of Christ in which she first appears is written in a deliberately "old-world" style, in part, that is characteristic of the Old Testament. Yet it is light and beautiful and inspiring. As literature it is superb. What if its content is true? God is coming on earth. No wonder the account is alive with puzzlement, astonishment and joy. Who could find words to convey adequately such a message? Yet Luke, in pausing to introduce his gospel, leaves us in no doubt that "having followed all things closely for some time past" he has been careful to check "that you may know the truth" (Lk 1:3-4). His head is not being ruled by his heart. The old order, he writes, is changing. A son is to be born to an old man Zachary and his wife Elizabeth. This is "good news., joy and gladness. many will rejoice at his birth . . . to make ready for the Lord a people prepared"(Lk l: 13, 14, 17, 19). Expectancy, possibility and fulfillment almost beyond imagining is the good news from God--and this only in regard to the birth of the future John the Baptist. It is against this background that we first meet our Lady. She is greeted in a way familiar from the Old Testament: "Hail O favored one, the Lord is with you"(Lk i:28). As Luke uses these words they imply that Mary has been loved and graced by God for a long time. Now, ~is it were, God's love reaches such a 2"'If 1 may be permitted to speak here of my own experience, I will say., that in writing to you I am referring especially to my own personal experience . [A]t the beginning of my ministry I entrust all of you to the Mother of Christ. entrust., your priesthood to her in a special way. Allow me to do it myself, entrusting to the Mother of Christ each one of you" (John Paul Letter to Priests, 419179). 3Paul VI, Marialis Cultus, n. 22 (CTS. 1974). 1112 / Review for Religious, Nov.-Dec., 1981 pitch that it comes cascading into her life. God wants her to do something for him as an expression of his love for her and for all people. Here is "good news of a great joy which will come to all the people" (Lk 2:!0). Clearly, if God wishes Mary to do something for him, he must give her the means to do it. This is why she is addressed as "Hail, O favored one, the Lord is with you." In the light of the Old T~stament, the greeting recalls the time when Gideon, the farmer's son, was approached by God with the greeting: ."the Lord is with you, valiant warrior!" (Jg 6:12). Understandably he protests that there must be some mistake. He is a farmer not a fighter, and could not possibly undertake the role of freedom-fighter, leader of the people. But God promises to be with him. Gideon therefore has a new identity: "valiant war-rior." He was a farmer. He is a fighter. The power of God will see to this. So when Mary is addressed "Hail, O favored one, the Lord is with you," she, too, is given an identity and a role. This is not empty compliment. It is a statement of who she is as she allows God's love full scope in her life. Her personality becomes fully alive as an expression of God's will. As love from a friend can deepen and enrich life so too with God and our Lady. Such is the love given and received that Mary is to give birth to a son, and "the child to be born will be called holy, the son of God"(Lk 1:35). The word holy attempts to say who God is. Holiness is the "is-ness" of God: "Whatever it is you are wanting to say about God you will find it all summed up and contained in this little word is. Mention every one of [the attributes of God] and you have said nothing extra; say nothing at all and you do not diminish him.TM Who God is, as the Old Testament understands it, is summed up in the word holy. God is then holy, essentially other, quite beyond our categories of understandii~g. To come into contact with God in any way one has to become holy, become like God as far as this can be: "Come no nearer, ~take off your shoes. This is holy ground" (Ex 3:5). God's presence on Sinai and later in the Jerusalem Temple made these places charged with the holiness of God himself (See Ex 19:12; Is 6:1-7). Invitation, purification, awe and worship are required before anyone dare venture near the presence of God. To understand, then, what St. Luke is saying of our Lady, one needs some such feeling for the word holy. So intimately present is God to her that the child to'be born of her "will be called holy, the Son of God." Only then can we see the genesis of the "profound veneration . . . profound wonder" in the Church's contemplation of our Lady. Open to the Spirit Like Gideon and Zachary, Mary, too, is greatly troubled: "How can this be since I know not man?" (Lk 1:34). The answer is so familiar: "The Holy 4"The Epistle of Privy Counsel," Ch. 4, in the Cloud of Unknowing and Other l~orks (Penguin Books, 1978). Let All God's Glory Through / 1113 Spirit will come upon you, and the power of the Most High will overshadow you" (Lk 1:35). Again a wonderful world opens up, illuminating further the person and role of Mary. To describe the Spirit coming upon her, Luke uses the same verb he will later use to describe the Spirit of God coming upon and calling into life the early Church at Pentecost (see Acts !:8). Her receptivity to God's loving creative spirit, allowing his will free rein in her regard, opens up again the possibility that the face of the earth will be renewed. The wider background is perhaps not without echoes of the opening of Genesis. There, the Spirit of God hovered like a bird over .the formless void. The presence of God's creative spirit produced a universe of pattern, purpose and mystery. "The darkness over the deep" (Gen: 1:2) was no more. With the coming of the Spirit upon our Lady so powerfully and joyfully, there, too, issues a new creation (see 2 Co 5:17). Mankind will never be the same again in its intimacy with God. The universe is now to be illumined by a new divine light (see Lk 2:32). While the main emphasis is self-ex;idently on the child to be born, inevitably this reflects on the person of our Lady. It seems scarcely credible that God could use her merely as a passive, if willing, tool. The birth of a child to a woman is an aberration if it is not wholly personal. God's loving, creative Spirit is not programming a computer. Genuine love heightens personality. Light Wherewith to See "How beautiful on the mountains are the feet of one who brings good news, who heralds peace, proclaims salvation, brings happiness" (ls 52:7). If this is true of the message and the messenger, what of its transforming effect on the0one for whom it is meant? "My soul magnifies the Lord, and my spirit rejoices in God my Savior" (Lk 1:46-47). The overshadowing of Mary'by the Spirit of God, invited to love .her without any reserve--"l :am the handmaid of the Lord, let it be to me according to ~,our word" (Lk 1:38)--is not the offering of something but, insofar as a creature can receive, rather the loving, personal gift of God's presence. God's love has been poured into her heart through the Holy Spirit which has been given her (see Rm 5:5). Here, above a:ll, we see "Give and it will be given to you; good measure, pressed .down, shaken together, running over, will be put into your lap" (Lk 6:38). "For the spirit reaches the depths of everything, even the depths of God" ('! Co 2:i0). The core of the sun or the accumulated energy of the greatest stars is but created-- though unimaginably great to us. How begin to plumb the depths of God-- the uncreated one? We do not have the capacity. Yet, such is our faith, that through the giftof God "now we have received., the Spirit .that comes from God, to teach us to understand the gifts that he has given us" ( ! Co 2:12).5 Cot ad cot loquitur. If this is true of Paul, of his people, and of us, what of our Lady? The depths of her being were touched by the depths of God. As Augus-tine said of the spoken word, it can go from his heart and be possessed by his 1114 / Review for Religious, Nov.-Dec., 1981 hearers, yet never leave him. So when the Spirit overshadows our Lady she becomes God's temple, and God's Spirit is particularly with her (see I Co 3:16). God is ever with her. She is always with God. She thus glorifies God in her body (! Co 6:20). The result of such experience must be illumination, albeit lived in faith. For the God who said "let light shine out of darkness" has shone in her heart to radiate the light of the knowledge of God's glory, the glory on the face of Christ (see 2 Co 4:6). The Spirit's gift to her of a son--and such a son--is as the creation of light in the life of Mary. Her whole personality, body and spirit, would reflect her son. Thus, in time, she would be turned into the image of Christ which she reflected. She is the Mother of God. This, of course, is the work of the Lord who is Spirit (see 2 Co 3:17-18). Her eyesight would not see, but her insight (faith) would assimilate life lived in the light of her son. The effect on others of her spirit-filled personality taught her much (see Lk 1:42-43, 45; 2:19). So power-ful a presence has she with her child in her arms that she ~would enter the Temple with him and the place would never be the same again. In her son she brings "a light of revelation to the Gentiles and . . . glory to . . . Israel" (Lk 2:32). So said an old man, Simeon, "and the Holy Spirit was upon him" (Lk 2:25). So he too could "see." "Inspired by the Spirit he came into the temple'" (Lk 2:27) and with our Lady's child in his arms, could say from his heart that now he could die in peace "for my eyes have seen., salvation., a light. glory . . ." (Lk 2:29-32). This is the work of the Spirit. She visits her cousin Elizabeth, and again, such is the effect of her presence that at the very sound of her voice greeting her cousin "the babe leaped in her womb, and Elizabeth was filled with the Holy Spirit" (Lk 1:42). She radiates the Spirit from a personality at one with the will of God. Her being was attuned to the will of God as no creature's has ever been. She is a reflective person who "kept all these things in her heart" (Lk 2:51)--a heart ever open to the illuminating Spirit of God. In a sacramental world, she above all would see God in Christ. It is the "pure of heart" who see God (see Mt 5:8). Open to Her Spirit This realization of the presence of the Spirit in our Lady can help us see why the Church is so attracted to her. One would like to think that today few would confuse insight and perception with formal education. They are not ~"His [the Holy Spirit's] approach is. to enlighten the mind, first of the man who receives him, then, through him, the minds of others also . As a man previously in darkness suddenly seeing the sun receives his sight and sees clearly what he did not see before, so the man deemed worthy of the Holy Spirit is enlighteng,d in soul and sees beyond the power of human sight what he did not know before" (Cyril of Jerusalem: To Catechumens, 16. See Office of Readings: Eastertide, Week 7, Monday). Let All God's Glory Through necessarily linked. Some things in life are never understood until they are loved. The biblical tradition and centuries of the Church would seem to corroborate this as far as understanding anything of God is concerned. "He may well be loved but not thought. By love he can be caught and held, but by thinking never.''6 This is not a fundamentalist anti-intellectual polemic. Faith, love and worship alone know who God is. Kathleen Raine's illuminating comment in another context can perhaps summarize this: "To those who rule out life, an acorn is a poor kind of pebble. The difference is not of degree but of kind.''7 To view any Christian, especially our Lady, without at the same time allowing for the mysteriously lavish action of the Holy Spirit, is indeed to view the acorn as a poor kind of pebble. Religious, therefore, wishing to live wholly for her son in the Spirit would do well to open themselves to whatever love and influence our Lady can bring to bear on them. Time in the company of our Lady is time in the presence of God. Our faith is incarnational, and she is one of the loveliest expressions of the love of God. There are no steps to the guru here. She is so approachable, so uncomplicated. Moses' contact with the holiness of God was such that tradition says his face had to be veiled, as people feared the light reflected there. Not so our Lady. Nondescript shepherds can approach her child and wonder. An old man can take her child from her arms. Her cousin Elizabeth saw her come to her own home, and how pleased she was to see her. Our Lady centers the delight and welcome where they properly belong: "He who is mighty has done great things for me"(Lk 1:49). It remains true that our Lady is blessed among women, and blessed, too, is the fruit of her womb. She is the mother of our Lord, blessed because she believed. "He (Jesus) wills that it be known that all those who delight in him should delight in her, and in the delight he takes in her and she in him.''s Generations in the Church have known and done just that. ~The Cloud of Unknowing, Ch. 6 (Penguin Books, 1975). 7Defending Ancient Springs (Oxford University Press, 1967). 8Julian of Norwich. Revelations of Divine Love, Ch. 25, N.Y. 1977. The Rite of Religious Profession and the Ignatian Tradition Gerald K O'Connor, S.J. Father O'Connor teaches at St. Joseph's Preparatory School and resides at the Ferdinand Farmer Residence; 4520 Chester Ave.; Philadelphia. PA 19143. Many religious communities, especially those following the tradition of the Society of Jesus, have traditionally pronounced their vows before the Sacra-ment at the communion of the Mass of Profession. The new Rite of Religious Profession (RRP), in #15 of its Praenotandao advises that this tradition of professio super hostiam be dropped in favor of profession following the hom-ily of the Mass as a response to the Word of God. A.number of communities have already elected to follow the Roman directive, substituting the ceremony in RRPfor their original lgnatian practice. I believe, though, that it is possible to abide by the directives of RRP while still retaining the core of the Ignatian tradition. In an article which appeared in the Archivum Historicum Sbcietatis lesu in 1940,t I.A. Zeiger discussed the possible origins of profession before the Sacrament in the Society of Jesus. Zeiger's conclusion was that the early Jesuits had borrowed a long-standing medieval tradition of solemnizing an oath through, a ritual "ordeal." The person swearing the oath or vow placed his hand on some sacred object to show the seriousness of his oath and to invoke God as a witness to the truth and honesty of what he was swearing. The "ordeal" of such a ritual obviously lay in the understanding of all parties that a false oath or vow would be punished by the deity represented by the ~I.A. Zeiger. "Pr0fessio Super Hostiam: Ursprung und Sinngehalt der Professform in der Gesell-schaft- Jesu." Archivum Historicum Societatis lesu, vol. 9. pp. 172-188. 816 Rite of Religious Profession and Ignatian Tradition / 1117 sacred object. The Blessed Sacrament was the most sacred thing upon which an oath could possibly be sworn, and Zeiger cites a number of instances of oaths taken with the hand on the Sacrament. When it became unacceptable for non-priests to touch the Sacrament, the ceremony was adapted so that the oath was sworn while the priest held the Host aloft. The reception of communion after the oath was the final seal on the swearer's act. This ceremony fits perfectly into the description of the vows taken by Ignatius and his first companions at Montmartre and later in Rome. Father William Bangert describes the simple ceremony which Ignatius and his first companions celebrated at Montmartre in 1534.2 Pierre Favre, the only priest in the group, celebrated Mass. At communion he turned to face his companions while holding up the Host. One by one, they vowed poverty, chastity, and a journey to the Holy Land. If it were not possible to travel to Jerusalem within the following year, they would place themselves at the ser-vice of the pope. These first vows were not the vows of religion strictly speaking since there was as yet no superior, no real Society established. Still, the ceremony at Montmartre must have been an important step for Ignatius, for years later he prescribed the same ceremony for pronouncing vows in the newly approved Society of Jesus.3 With the acceptance of the Constitutions by the Holy See, this essentially private ceremony of vows before the Blessed Sacrament became a formal ceremony of religious profession. It is the ceremony of profession as described in the Constitutions that was later borrowed by many religious communities and incorporated into their rituals as the professio super hostiam. Now the heart of the ceremony, as we have seen, is the ritual touching of some sacred object while reciting the vow formula or oath. The question can therefore be asked whether or not this central action can be adapted in some way that would accord with the proposed outline of religious profession in RRP. I believe it can be adapted. The elevated Host is sacred precisely as an outward sign or sacramentum of God's presence in the midst of the community. However, the Host is not the only such sign present in the celebration of the liturgy. The Decree on the Sacred Liturgy of the Second Vatican Council teaches us that the Lord is also present in His Word and in the people.4 It is the presence of the Lord in his Word that has become the center of attention in RRP. 1 suggest that it would be in keeping with the core of the lgnatian tradition for those pronouncing vows to do so while holding or touching the Book of 2William Bangert, A History of the Society of Jesus (Institute of Jesuit Sources, St. Louis, 1972), p. 16. Hgnatius of Loyola, Constitutions of the Society of Jesus, (Institute of Jesuit Sources, St. Louis, 1970), George E. Ganss (trans.), n. 525. 4See no. 7. 11111 / Review for Religious, Nov.-Dec., 1981 the Gospels. The central ritual action would remain the same: the ordeal of swearing on some sacred object which signifies the presence of God in our midst. What would be changed is the particular symbol chosen to r~present the presence of the Lord. Numbers 12 and 14 of the Praenotanda to RRP require that the ceremonies outlined in the rite be adapted to the spirituality and traditions of each religious family. The adapation I have proposed is just such an adaptation to the traditions of Ignatius and the Society of Jesus. There is nothing in RRP which would prohibit the one pronouncing vows from touching or holding some sacred object during the reading of the vow formula. There are also some positive reasons in favor of the ceremony l have suggested, As we have seen the emphasis in RRP is on the vows as a response to the Word of God. Pronouncing the vows while touching the Book of the Gospels from which God's Word has just been proclaimed in the assembly would further emphasize the intrinsic connection between God's call and the response of the one making vows. Since Vatican II Catholics have begun to recapture the primitive symbol-ism of God's presence in his Word. While an older generation of Catholics was raised on various devotions to the Blessed Sacrament, the younger generation is more likely to have been raised on Scripture services and Bible vigils. The Word of God is as important and vital a symbol of the Lord's presence in the Church today as was the lamp before the tabernacle in the recent past. Neither symbol is complete in itself, neither is better than its complement, but either symbol may speak more clearlyoto a particular generation. RRP has called on all religious communities to adapt their profession ceremonies in light of the new ritual. But the emphasis is on adaptation, not on simple adoption of the new rite. It is possible for those communities which have inherited their traditions of religious profession from Ignatius Loyola to accept the insights of the new rite, while remaining true to the essential core of the lgnatian tradition. In preparing for the adaptations invited by RRP we must enter more deeply into the essential elements of our profession rites. Both individually and as communities we have the opportunity to grow in our understanding of our traditions as we work to adapt them to the new rite. The suggestion made here is one attempt to seize such opportunities. Ongoing Conversion and Religious Life Miriam Louise Gramlich, L H.M. A frequent contributor to these pages, Sister Miriam Louise continues to live and work at St. Mary Convent: 610 WestElm Ave.: Monroe. MI 48161. At a time when a number of religious congregations are preparing to update their constitutions for canonical approval, many communities are engaged once again in a new study of their documents. Although the work of revision is generally entrusted to a special Documents Committee, individual members are often encouraged to take an active part in such a study by submitting their insights and recommendations to the committee. In such preparation, many individuals engage in study groups or small-group discussions on the essence of religious life, earnestly considering such questions as: "At this point in time, how do we see ourselves? What do we believe are the most important elements of religious life? What identifies us as religious?" and the like. Such study and discussion furnished a springboard for this writer to research and reflect on ongoing conversion as one essential component of any truly spiritual life. It was exciting to discover that many reputable contemporary theologians also hold this view. Bernard Lonergan maintains that conversion is fundamental to religious living. He says it is not a topic studied in traditional theology since it is too dynamic to remain with the abstract or the static. It occurs in the lives of individuals not merely as a change, or even a development, but more often as a "radical transformation," a complete about-face in one's relations to others and to God. He further believes that reflection on the ongoing process of conversion may uncover the real foundation of theological renewal, its aggiornamento. * Many religious regard their response to their vocation, their religious profession, as a deep conversion experience. They may question whether a 819 1~20 / Review for Religious, Nov.-Dec., 1981 radical, new conversion is possible after one has sincerely committed one's whole life to God. Yet most of us can remember occasions in our lives--times of crisis or quiet times of retreat--when we did experience a deepening and intensifying of our original consecration to Christ. After the initial surrender, our lives are meant to express an ever deeper self-realization, a continual act of self-giving and abandonment to God, a continual conversion. This has to be done throughout our lives. More growth in our surrender is always pos-sible. Depending upon each new situation, we are capable of further growth and maturity in love. Scripture gives us a good example in St. Peter, who although he had faithfully responded to his vocation of following Christ, found further conversions in his life necessary. Before Peter's denial at the time of the Passion, Jesus foretells his apostle's conversion: "I have prayed for you, Simon, that your faith may not fail, and once you have been converted, you in turn must strengthen your brothers" (Lk 22:31). Conversion, then, is necessarily ongoing,, for religious life calls for con-tinual growth and development. On earth all of us remain pilgrims on the way, and although we may be just, at the same time we realize that we are sinful and in need of overcoming sin through grace and love. Nature of Conversion The word conversion signifies a "turning around" in an opposite direction, making a countermovement. A person has turned in a wrong direction and must retrace his way. For the psychologist William James, conversion is the process, gradual or sudden, in which the divided self becomes unified (p. 123). It means a change in what he calls "the habitual center of personal energy"-- the group of ideas and values to which a person devotes himself. "To say that a man is 'converted' means that religious ideas previously peripheral., now take a central place, and that religious aims form the habitual center of his energy" (p. 125). The converted person now finds new values and meanings in his life; he thinks differently and relates differently. In short, for him life is transformed. In religious conversion, God takes the initiative in calling back the one who has strayed from him. No human being is self-sufficient; no one is able to return to the Father through his own resources. Conversion is possible only through God's grace. Through his merciful love, the Father has sent Jesus Christ, his beloved Son, to live and die for us. Jesus dwelt on earth to reveal the merciful and forgiving love of his Father and to show us the way back to him. His sufferings and death have won for us the grace that is the sole source of all conversion. *Bernard Lonergan. "Theology In Its New Context" from Conversion. Ed. by Walter E. Corm, Ph.D. New York: Alba House, 1978, pp. 12-20. References to other theologians and writers are taken from this book and the pages are indicated in the body of the article. Ongoing Conversion and Religious Life Dom Marc-Fran~;ois Lacan defines religious conversion as "a grace of light which reveals both the ingratitude of man in sinning and the goodness and mercy of God toward him." This grace is received when there is humble admission of sin, an opening up with confidence to the goodness and love of God who desires to forgive. It involves a change of heart in which "the converted one acknowledges his need, humbly accepts God's pardon, opens himself to the grace which renews his heart, and asks confidently for the grace of his transformation." Furthermore, Dom Lacan holds that it is through a necessary and ongoing conversion and renewal that man succeeds in respond-ing to God's call, to his vocation and mission (pp. 75, 79). For Karl Barth, conversion means waking up, ,rising from the sleep of death," or more correctly, a "being awakened," since awakening and rising are possible only "in the power of the mystery and miracle of God" (p. 35). Karl Rahner sees conversion as "fundamental decision"--a basic choice intended to turn a person's entire life to God; likewise, it is response to a call from God made possible through grace. "This call of God is both Jesus Christ himself as the presence of the kingdom of God in person., and his Spirit as the. presence which as God's self-communication, offers freedom and forgive-ness to overcome the narrow limitations and sinfulness of man" (p. 204). Rahner explains that insofar as conversion is concrete concern and obedience to God's call, it is faith; as a turning from the past and abandoning one's own securities, "trusting oneself to the uncharted way into the open and incalcu-lable future in which God comes," conversion is hope; and insofar as it con-sists in unselfish love of God, neighbor and self, conversion is charity (p. 206). Bernard Haring also regards conversion as "radical decision," a humble, grateful and joyous acceptance of the kingdom of God in Christ (p. 216). For Charles Curran, conversion is believing in the "Good News" and turning to the Father. It is heeding the message of Jesus: "The time has come ¯ . . and the reign of God is at hand. Be converted and believe in the Good News" (Mk 1:15). He emphasizes its joyful aspect: "Conversion is a joyfu.l proclamation of God's love, calling for a change of heart." The prodigal son's return to his father was a joyful experience (p. 225). Perhaps Bernard Lonergan's description of conversion best sums up the foregoing ideas: "Religious conversion., is other-worldly falling in love. It is a total and permanent self-surrender without conditions, qualifications or reservations . For Christians, it is God's love flooding our hearts through the Holy Spirit given to us. It is the gift of grace . . ." (p. 18). From all these definitions, it is clear that conversion involves both initiative on the part of God and response on the part of man. In this return to the Father through the Son in the grace of the Spirit, the self is both objective and subjective, both active and passive. Patterns and Dimensions of Conversion Although every conversion, like every person, is unique, certain patterns 1t22 / Review for Religious, Nov.-Dec., 1981 and dimensions can be discerned. As already mentioned, some conversions are sudden while others are gradual. Even in those that appear sudden, such as St. Paul's and St. Augustine's, there could well have been a longer time of preparation than we know. Some psychologists and counselors call attention to the frequency of con-versions at the time of adolescence, yet they frankly admit that these can often be the result of suggestion rather than of real growth or maturity in the person's spiritual life, and tend to be transitory. A large number of great religious personalities, such as Paul, Augustine, and Teresa of Avila, experi-enced deep conversion later in life. The one unanimous opinion of theologians and psychologists is in favor of ongoing conversion. Not only in adolescence is a person brought into a new life of maturity and personal insight, but conversion or renewal takes place all through life. Since we live from moment to moment, day to day, year to year, we can never accomplish total spiritual maturity in this life. We can only move toward it. Ongoing conversion in religious life may well be a movement from a merely external and conventional practice of "regular observance," of rules and regulations, to one in which a true interior commitment and surrender to the will of God is paramount. Sometimes external observances, even external worship, can be obstacles to conversion when they become the sole criteria of dove and justice. The hypocrisy of the Pharisees consisted basically in reducing the interior worship of God to mere externals. Although a sound formation is an important element in religious life, if it is over-emphasized it could hinder conversion and the transformation that is the result of conversion. Rosemary Haughton, who considers the importance of both formation and transformation, feels that a good formation is neces-sary for a person to form correct judgments and make right decisions, but it may become a hindrance to true renewal and transformation. She writes: This is the dilemma. A good formation, according to a sound customary and moral law, is necessary if a person is to be able to respond to the demand for the decision to love. Yet if this formation is really good and really thorough, it may. just because it is good, prevent the person from being aware of the need for repentance and decision. No need for repentance will appear, therefore no change of heart, no transformation, will be possible (p. 26). Some religious may find their days characterized by hyperactivity, clut-tered with needless trivia. Often sincere, devout religious become dissatisfied and yearn for something more than their present religious life is giving them. They may feel the need of more time for prayer and reflection. Always it is necessary to stay spiritually awake, to be aware of new calls from God, lest we become like the foolish virgins who let their lamps go out, like the apostles who slept in Gethsemane during Christ's agony. And when these calls come, we must answer them promptly. There is an insistent quality about them. If we do not respond at once, the same opportunity may not come again. The time Ongoing Conversion and Religious Life is always now. "Now is the acceptable time." Now is the time to wake up from sleep and seek the Lord, as Isaiah reminds us: Seek Yahweh while he is to be found. call him while he is still near (55:6). Finally, it is necessary to note that a deep, sincere conversion has always had not only a personal, individual dimension but a communal, social one as well. However, the latter dimension has been given more importance in our time. The emphasis in years past may have been more on striving for God's glory through individual perfection and salvation. Today it manifests itself in seeking God's glory through greater cosmic love and compassion, a conver-sion which leads to more determination to spread Christ's kingdom through selfless service of the world's poor and suffering. In fact, for anyone aiming at wholeness and self-fulfillment, conversion cannot be purely a private matter, an individual concern. As Karl Barth puts it: "The man who wants to be converted only for his own sake and for himself rather than to God the Lord and to entry into the service of His cause on earth and as His witness in the cosmos, is not the whole man" (p. 39). Since by becoming incarnate, Jesus took this world and everything human so seriously, the converted person, in imitation of his model, takes a positive view of the "here and now." He sees his relationship to all his neighbors as immensely important, because he perceives Christ in each one of them: "1 was hungry and you gave me food" (Mt 25:35). He will be involved, in the first place, with his own immediate religious community, viewing it as his spiritual family, and realizing that those have first claim on his love and concern who have opted to live and labor intimately with him for the spread of the kingdom. At the same time, the truly converted religious, open to the Spirit, will be aware of the social sin present in so many institutions and structures of our society today, and will earnestly pray and work to eradicate the social injustices that oppress and exploit so many people. These unjust structures can be changed only through a deliberate commitment on the part of many correctly informed persons to participate coni:retely and realistically in the day-to-day struggle to liberate the poor and oppressed. Through new minis-tries and new means of involvement, today's converted religious is becoming more effective in this mission of liberation. We are in a better position now to recognize'the lineaments and to draw ¯ the portrait of the converted person, the man or woman wholly turned towards God, completely "for God." Although a new creature in Christ, such a person realizes that the rem-nants of the old self still cling to him. He cannot always do the good he wants to do and must constantly struggle against a downward pull, an inveterate tendency towards selfishness and self-will. St. Paul describes this inward con-flict so well. He writes: "The Law is spiritual but 1 am unspiritual . I cannot 1~211 / Review for Religious, Nov.-Dec., 1981 understand my own behavior. 1 fail to carry out the things I want to do and I find myself doing the very things 1 hate., though the will to do what is good is in me, the performance is not," and he concludes: "What a wretched man 1 am! Who will rescue me from this body doomed to death?" His answer is that this can come only "through Jesus Christ our Lord!" (Rm 7:14-25). It is in Christ then that the converted person comes to recognize and accept what he is in himself, but also to realize the self as God's gift. Through grace, he sees himself as a lovable person because he is loved by God and others in spite of everything he knows about his own weaknesses, failures and even sinfulness. Through constant, ongoing conversion, Love has gradually become his raison d'etre. With each new surrender to God's will and provi-dence, his life is becoming transformed. He is the same person and yet the change is producing a "new person." As St. Paul expresses it: "If anyone is in Christ, he is a new creation; the old has passed away; behold the new has come" (2 Co 5:!7). Conversion gives birth to a new life, hidden in Christ, which produces in the person childlike humility and a deep sense of joy, as well as increased freedom and maturity. In the awareness of his own salvation--the great things the Lord has done for him--the converted one is ready to become a witness to the reign of Christ's kingdom and to help others experience the peace and joy he has found in converting his whole heart to God. He echoes David's words: "I will teach transgressors your ways, and sinners will return to you" (Ps 50:13). Thus ongoing conversion becomes the way in which the kingdom of God is estab-lished anew and the Spirit renews the face of the earth. It is wise to remember that even though there may be exceptions, the renewed spiritual life described in this portrait of the converted person takes a lifetime to become fully developed, even as a seed that is planted in the soil takes time to push up from the ground and develop into the full flower and fruit. Father Bernard Haring says: "Usually only the final yes to the loving will of God in death brings final maturity" (p. 219). Every human experience in life can be a new call of God's love, and every grateful response on the part of a religious can be an intensifying of the divine life within. Each successive conversion is only a new beginning, meant to be ongoing and to deepen the union with the soul's loving Bridegroom. In considering the essentials of religious life, would it not be wise, then, to include "ongoing conversion" as an important element of religious living? Does not the very fact that we must be constantly evaluating our lives and periodically updating and renewing the principles and constitutions we live by prove that such dynamic conversion and renewal are indeed of the essence of our vocation? Communal Discernment George. Schemel, S.J., and Sister Judith Roemer Father Schemel and Sister Judith are on the staff of the Jesuit Center for Spiritual Growth; Church Road; Wernersville, PA 19565. With today's new awareness of group process, it is not surprising that there has been a renewed interest in communal discernment. Although for a long time historians and theologians have talked about communal discernment, it is ohly recently that groups have returned to a more formal use of this prac-tice. We have personally witnessed and facilitated several of these sessions each year for the past nine years. Although communal discernment is ancient in the church, the historical precedent for the articulated form to which we refer in this writing is the experience of St. Ignatius Loyola and his first companions in their delibera-tions about the founding of the Jesuit order. As a group they worked through questions of community, the need for a vow of obedience, the procedures for sending each other into apostolic works. Out of that experience, written ina little paper known as the Deliberation of the First Fathers, has come a procedure for communal discernment, along with some characteristics that distinguish it from other forms of decision-making. Perhaps most characteristic of this procedure is the insistence on separating the pro and con sides of a qu.estion at issue, requiring that each person prayerfully consider and speak to both. There is, however, more to communal discernment than this. Actually, communal discernment might have many forms. Once some important- elements are acknowledged and considered, many varieties of procedures become possible. Essentially, there are seven elements in com-munal discernment. In the paragraphs that follow, we are going to talk about each one. The seven essential elements of communal discernment are: 825 1126 / Review for Religious, Nov.-Dec., 1981 1) An explicit attitude and atmosphere of faith 2) Prayer: before, during, after; for light, for purification 3) Interior freedom: poised spiritual liberty 4) Information: disseminated, assimilated 5) Separation into con and pro reasons 6) Attempt at consensus 7) Confirmation (congruence) a) Internal: joy and peace in the Holy Spirit b) How does the decision work out over a period of time? How is the decision accepted by legitimate authority? The first three elements should be habitual modes of mind and heart. They ought to be part of the group's life rather than something it quickly does on the morning of a decision. The next three elements belong to the more formal part of the discernment process. The last element, confirmation and congru-ence, is monitored in the group over weeks, months, a year, as the new decision is worked out and tested. 1. An Explicit Attitude and Atmosphere of Faith At the base of each communal discernment is a belief and growing aware-ness of our "name of grace," the unique way in which God calls to me indi-vidually and to us corporately. Discernment itself rests on the theological belief that God d~als personally and individually with each of us. Over the years, as this relationship has grown and been nourished, we have often become aware of those patterns and characteristics, those unique notes which characterize one's own personal relationship with God. This "first name of grace"--the unique way in which God deals with me--may seem a new idea at first; but at second glance we recognize that we have come to take it for granted in distinguishing some of our favorite saints: St. Therese of Lisieux and her "Little Way," or St. Francis of Assisi, "God's Little Poor Man," are readily distinguished from St. Robert Bellarmine, "the Church has not his like in learning," or St. Teresa of Avila, the first v~oman Doctor of the Church. in each of these persons, God was known in a unique set of circumstances. Their sanctity developed through this uniqueness. In working out their identity, vocation and mission, what was appropriate for one could not have been appropriate for another. For instance, Francis may well have begged and walked barefoot among the Umbrian hills,.forbidding his followers to ride horseback because it was a sign of nobility and ~wealth. Robert Bellarmine, on the other hand, had ser-vants, a coach and four, and a castle as a part of his being a cardinal. The choices of Francis would not have been appropriate for Robert, nor vice versa. Similarly Teresa of Avila dedicated herself to God in Carmel almost twenty years before she began "to get serious about her contemplation. Again in her case, the timings, the graces, the circumstances were simply different. Yet each was faithful to his or her inspirations. Each became a saint in his Communal Discernment own right. Just as it is important that an individual be aware of his "first name of grace," it is likewise vitally important that groups pay attention to their own unique calling as a group, their "last name of grace." Much was said after Vatican I1 about rediscovering the original grace or charism of the founder. Groups were encouraged to look at their own graces, patterns of call and apostolic works. Any group, be it family, diocese, reli-gious community, parish organization, has its own charism, its own "last name of grace." There is some common identity that focuses the energies of that group. It is much like a family with several children. For example, the distinction among Bob, Mary, Peter and Sharon is certainly observable; yet the fact that they all belong to the Parker family is also immediately apparent. This example highlights the distinction between first and last name of grace. In any communal discernment it is very important that the persons within a group be aware of their faith-reality, their first and last name of grace. The last name of grace, that special uniqueness that we share with each other as members of this particular community, is of especial importance during the iime of discernment. It is necessary that decisions which involve this group of people flow from their awareness of their own group's unique relationship with God. These awarenesses should be heightened at the time of decision so that all are in touch with this reality during the whole process of discernment. Notice, too, that we have said "in an atmosphere of faith." Communal discernment is not another group method along with Robert's rules, management by objec-tives, paternal or maternal guidance, or any other such possibilities. Discern-ment demands that we ask the further question: "What is God asking of me and my group in this concrete situation?" This is an important, feature of communal discernment because, in discernment, we are weighing and decid-ing among goods rather than choosing between good and evil. We are not asking how much money can we save, how much profit can we accumulate, where can we sacrifice now in order to get ahead later, we are asking quite simply: ."What does God want?" The word explicit is also important. There may have been a time when it was not as important as it is today to make faith explicit. "In the good, old days," when the community was close or the group came out of a well-knit parochial setting, there may have been a more common understanding of faith beliefs. In a religious community the way of dress, the customs, the order of the day all said something to everyone about what people believed. There was a time in the lives of many of us when we got out of bed at 5:20 a.m. because "the voice of God is in the sound of the bell"; we kissed the floor before saying the office because we were unworthy to proclaim God's praise; and we said our prayers in Latin so that we could be united with the universal Church. Today, though, I still will listen to God's voice; I am continually unworthy to offer his praise; and 1 am united to the universal Church. But I look different ~!211 / Review for Religious, Nov.-Dec., 1981 and my life-style has changed. Unless I am more explicit about my faith values, most people will not know of the faith-drama that is going on within me. For that reason groups must voice for themselves their beliefs, and dis-tinctions they make between faith-absolutes and cultural relatives. Obviously, it is not possible to have this faith-awareness automatically no matter how knowledgeable a group might be nor how group-sensitized it has become. Granted one needs information and group-sensitivity, but the special kind of information and sensitivity needed here is brought about forcefully by the second element of communal discernment. 2. Prayer: Before, During, and After, for Light and Purification Discernment rests on the belief that the human organism is made rightly, and that God actually works perceptibly in one's affective consciousness. It also rests on the belief that evil is a reality. If the deciding body is to sort through and weigh its consolation (those things which bring about an increase of faith, hope, and love--thus urging one close to God) and its desolation (those things which foster a lack of faith, hope, and love--thus urging one away from God), it must do this searching fortified by prayer. No group is without its intimacy questions, its hostilities, its life-style inconsistencies, its power plays and territorial (physical or psychological) disputes. The group must sort out its anger, fear, resentment, ambition, stubbornness, insecurity-- all the negative sinfulness that plagues most of us twenty-four hours a day. The necessity of being in touch with God through all of this confrontation with sin and sinfulness is paramount. The authentic who-l-am--my first and last name of grace--owning its reality of sinfulness, must come before God to listen. If, for instance, on the day my two housekeepers.quit, and 1 am misunderstood by a department head, and the keys to the car are missing when I want to run away, I go before God and say, "Dear Father,,please bless your child and increase my love and devotion to you," I am more probably not being entirely authentic before God. It would likely be better for me to say, "Dear God, I amso angry. I hate my job. I hate housekeeping. It's your fault that l'm in this stupid situation. 1 know I'm being selfish and stubborn and I don't want to change. I am in great need of your help, so please will you heal me?" It is only in that attitude of dependence and honesty that 1 am ready to begin to listen. It is difficult to believe that a matter proposed for communal discernment would be so clear as not to provoke a number of positive and negative thoughts and feelings in a group. There is hardly a topic today that can be introduced for group consideration that does not evoke a host of rational and irrational, controlled and spontaneous reactions and responses. Without prayer, thee third element of discernment is also impossible. 3. Interior Freedom--Poised Spiritual Liberty In the Exercises, Ignatius spends a considerable amount of space on the topic of"indifference"---that attitude of mind which says, "Please God, I want Communal Discernment what you want. 1 will receive honor or scorn, richness or poverty, fame or hiddenness--whatever is for your honor and glory, whatever you want in my life, in whatever measure you want it." That attitude is not easy for an indi-vidual personally; much less is it easy for a group that is involved in a particu-lar work or prejudiced in a particular direction. If, for instance, 1 have just spent two years of my blood, sweat and tears establishing an individualized reading program in grades one to four, I will hardly be spontaneously indifferent or spiritually free for a discernment pro-cess aimed at deciding whether or not to close the primary grades in our school. Similarly, if I have just spent six years getting a B.A. and an M.A. in Latin, it will be very hard for me to be indifferent to a discernment process about dropping the classics from the curriculum. In any such circumstances, we have to be aware of these reluctances, prejudices and fears, prayerfully asking to be freed from their hold on us, at least during the time of discernment. As I mentioned before, these first three elements, faith-prayer-freedom, are ongoing attitudes that need to grow in individuals as well as in the group before decision-making can begin to share the qualities of authentic discern-ment. In one group, my partner and I animated a decision-making group and their husbands or wives over a four month period precisely on these first three elements. We set up a series of structured spiritual conversations in which the group participated in looking at its history together, articulating its gifts and liabilities, reinforcing its individual and qiturgical prayer commitments, and sharing all these with each other in preparation for a decision about its parish finances. At the end of that period of preparation, the group expediti.ously continued into the process and made decisions about a $ i,000,000 inheritance. Along with these habitual modes of living, such as prayer, faith and free-dom, but' before coming to the actual decision, there is a period of research and fact-finding. This leads us into our fourth element. 4. Information: Disseminated and Assimilated There are few, if any, direct pipelines from heaven; and thus there is no substitute for study, research, evaluation, and an awareness of the concrete facts about the subject up for decision. Included in such a list of facts are the feelings and values in the group which are associated with the situation. If, for example, I am on a studies committee that is trying to decide whether or not to send three persons off to get doctorates, we cannot just meet, expecting God to send us an answer. As a deciding group, we need to know the candidates' talents, their grades, their GREs, the requirements of the particular university, the attraction or repulsion each person feels for graduate studies, the finances involved, the transportation and housing available, the related job opportunities present in our system, the relevance of this type of education for our overall work, the spiritual needs of the persons involved, their mental and physical stamina and on and on. Not only must the data be 1131~ / Review for Religious, Nov.-Dec., 1981 accumulated, but all the members of the group must have studied the facts. It would be outrageous for me to arrive some place the night before a meeting and be expected to decide whether a novitiate should be moved to a new location if I am unfamiliar with the topic and have not had time to study the briefs. In that case 1 simply would have no human information to use as a reality check on my discernment. Once information has been gathered and studied, it is necessary to formu-late subject at issue in a simple statement. It is best not to try to address a multifacet6d issue all at once, or attempt to deal with a complicated formula. In other words, keep the issue simple. As a rule, the statement should be a simple, declarative sentence articulating the issue in a manner opposite to the status quo. For instance, if we are presently trying to concentrate our person-nel in a few hospitals (this is our status quo), then the statement of our issue might be, We would have g~reater apostolic effectiveness by scattering our per-sonnel in as many health services as possible. Or, in another example, if our present practice is to elect a president of the board every second year (status quo), our sentence might read, There will'be an election of the president of the board every fourth year. Our pra.ctice of writing the proposition in this way, opposite to the status quo, arose out of experience. Groups seem to be better able to look at their situation from a new perspective when the proposition is presented to them from the opposite situation. One of the big temptations in formulating a working simple sentence is to include too many issues at one time. A statement such as: Five generalate councilors should form an equal-power team in spiri-tuality, apostolate, temporalities, formation, and community life. is just too complex. That proposition contains too many items of concern: I. How many councilors are needed? 2. Should there be team government? 3. Do all the members have equal power? 4. Where does the authority reside? 5. What are the needed areas of responsibility? In such a case it would be better to work at the many issues one at a time~. Part of learning to live with communal discernment is learning to live with process. In other words, the group needs time and patience to work with its own real agenda and to be satisfied with the sometimes small, but clear truths that belong to it. In discernment it is necess~iry to work with clarities and to move as a group from one point to another without jumping ahead of the graces actually present. Once the issue is formulated in a simple, declarative statement we move on Communal Discernment to the fifth element. 5. Separation into Con and Pro Reasons The separation of the issue into the con and pro reasons is necessary so that each and all take a fair look at both sides of the question, and so that at no time-does the discernment become merely a discussion or a debate. In this procedure, where each is asked to address both sides of the issue, the timid are given an opportunity to speak; while the loquacious are challenged to be more focused. This procedure allows the many sides of the issue to be explored and articulated. When a group knows that everyone will be giving the cons and everyone will be giving the pros, there is less chance that any one person will be singled out and made to stand alone. In this way, the defensiveness of the group is reduced to a minimum. Debate is also precluded. Obviously, one does not go into a discernment knowing an answer and pressuring the other side into compliance. Rather, in communal discernment the group members are looked upon as partners in seeking the truth. In fact, should one be convinced of an answer before discernment, it would be foolish for that person to proceed through the process. The purpose of discernment: finding God's will, is already present. It doesn't make much sense to discern about something when one already knows what God wants. To go through those motions would merely mean to play games. When the group finally meets for the more formal part of the discernment, a simple procedure can be helpful. After a period of prayer, each person in a group of possibly six or eight persons is asked to state the reasons he or she sees against the proposition. At this point the person does not say that he or she is personally against the proposition, but only that he sees good reasons against it. Those reasons that he names are real reasons for him. He does not speak for anyone else, nor does he manufacture reasons. The group listens to all the reasons against, each one giving only one reason each time, until each person has given his entire list. There may be a need to go around in the circle of the group several times before this is accomplished. It is helpful for all of the members to write down the various reasons stated so that all have an accurate account of these reasons later on in the consensus effort. The group is then asked to begin a second period of prayer over the reasons for the proposition. At the end of this time, the group meets again and each is asked to state reasons for the proposition. The procedure is exactly the same as the first time. Each one gives one reason, and all stay until everyone has had a chance to give his entire list. They may have gone around the circle several times to accomplish this. Again, the reasons are written by each. For the sake of fairness, it is good to give equal time to con and pro even if this means sitting in silence together. The quiet time can be an opportunity to consider the new information learned from the group. The discipline in these first two sessions of giving con and pro is quite 1132 / Review for Religious, Nov.-Dec., 1981 strict. Although one may certainly ask a question about a word that she has not heard or a phrase that was not clear, there is, on the other hand, no discussion or amplification. The assumption here is that the time for discus-sion and challenge has taken place in the weeks before communal discern-ment. At our present point .in the procedure, the emphasis is on listening and sorting out the facts and feelings without further dialogue. Sometimes people ask why.we look at the cons first. Historically~ that is what Ignatius and his friends did. Psychologically, there is n~uch evidence to support the fact that negative reasons are hard to hold in and quite naturally come to the forefront~ It seems best to lay them on the table early. I have, in fact, experimented with a group's giving pro reasons first. On one occasion two of us did a communal discernment with two hundred and fifty persons. We divided the large group into twenty-five small groups. Although all used the same issue, half the small groups worked on positive first, then negative. All groups came to the same general conclusion, but those doing positive reasons first experienced some stress in holding on to their negatives until last. At present, I consistently do the negative or con reasons at the beginning. After the group has looked carefully at con and pro reasons, there is a third period of prayer. At this time each person looks carefully at his or her own reasons and the additional reasons both against and for voiced in the group. He then comes up with his own personal decision about the matter. At a third group session all meet to state their decision and attempt to work towards consensus, the sixth element. 6. Consensus Seldom does it happen that all persons in a group are of one mind right away. It is a good idea at the beginning of this third session to make a quick poll of the group to see its initial stand. Lit us say that a group is discerning whether or not to close a retirement home. Seven say "yes" and three say "no" at the beginning of the first round. Perhaps the three who say "no" have certain legitimate fears about the closing: "Well, I can't agree unless all the residents are carefully placed in other homes." "I could agree if we find some other way of Christian witness in this same .neighborhood." "I can agree provided we wait two years until the new city home is finished next year." It may be, in listening carefully to these provided's,,:if's unless's, maybe's, that we.can seek areas of agreement. Here the dialogue with the group.is much freer. All are listening to hear what is really being said by the entire group. Sometimes, at this point, the original proposition needs to be restated or changed to include the new areas of agreement. Often there is a greater facility in reaching consensus once people are assured that their very real concern can be taken care of in some way that they did not previously imagine. One.of the biggest temptations at this point in the communal discernment is to try to "form consensus" instead of reading the one that is "actually in the group. At one time I saw a .group come to a standstill over whether three or Communal Discernment seven persons would be sent on an African project. On the surface, they thought there was no consensus, and continued to argue over "three" or "seven." However, in this case there definitely was a consensus: both sides agreed to three persons. That is clear. It's just that some wanted four more to go. On another occasion I participated in a group that was locked over the time of liturgy: 6:15 a.m. or 4:30 p.m. We went round and round giving very convincing reasons for both options. Again there appeared to be no consen-sus. Yet there was. All the group agreed the liturgy was a very important part of their life together. All wanted the liturgy at the prime time of day. The disagreement focused around what time was "prime." Once that detail was realized, and the group acknowledged its common faith convictions, the ten-sion was released and the detail compromised and brought to consensus. There are times, however, when consensus in the sense of "we all feel, think, believe together" cannot be reached. When there is no complete consen-sus, a group may have to be content with a vote or having the resident authority declare the practical steps to be followed in the group's life on this question. This is particularly true when time runs out or the urgency of the matter demands~decision. Ideally, one should take the unresolved consensus back to prayer and continue the process. However, there are times when this is just not feasible, and the group has to resort to the expediency of voting or having the consensus declared. Once the decision has been made and the consensus is reached, it is neces-sary to take that decision back to prayer and ask for confirmation. 7. Confirmation: Exterior and Interior Interiorly, when a good decision has been made, the group should expe-rience a peace and joy in the Holy Spirit. There is a rightness in its sense of being, a congruence with the first and last name of grace. This definition of discernment sums up the interior confirmation. "Discernment is an experien-tial knowledge of self in the congruence of the object of choice and one's fundamental religious orientation." If a good decision has been made, the persons within the group will experience these qualities during the following months and there will be a new graced energy to carry out the decision. Sometimes, a group experiences a "sigh of relief: that at last a decision has been made. 'Let's go home!'" That is hardly interior confirmation. Rather confirmation is a growing awareness over time about the rightness of the decision. The decision fits well with who I am personally and communally. It urges me to a greater service of God. Finally, I can return to my habitual form of prayer and find that 1 am not continuing to go around in circles or to debate about the issue, but rather 1 am growing in peace and joy before the Lord. This interior confirmation must be checked with exterior confirmation as well. Is this decision accepted by legitimate authority? Does time confirm the rightness of the decision? ~!~14 / Review for Religious, Nov.-Dec., 1981 I once discerned that I should become a regular blood donor so that I could participate in some physical way in the human race. 1 appeared eagerly one morning at the bloodmobile only to be told that unfortunately no one under one hundred ten pounds was allowed to give blood. Another time 1 discerned with a group about going to a particular university. I had all the required finances, housing, and approval on my side of things, and then had the application rejected by the admittance board. In both cases 1 lacked the acceptance of legitimate authority. Sometimes it happens that a group conscientiously submits the results of a genuine discernment to legitimate authority which says, "no." The discern-ment lacks exterior confirmation. For the time being the group can be assured that it is not called to proceed in precisely the way it has decided. This does not mean the group was wrong, or the authority right. It just means they temporarily have no confirmation, and they need to plan carefully for the next step. Ideally, the legitimate authority in a given situation has been a part of the discerning group. It is also important for the group to be clear about whether the discernment it is undertaking is consultative (the group acting as advisor) or deliberative (the group actually being the deciding body). Such distinctions made before the time and energy of the group has been devoted to the process will eliminate strain and misunderstanding later on. Lastly, the practicalities of life add their own kind of confirmation by answering the question, "How does it work over a period of time?" A group may have discerned to take on extra sick calls or catechetical duties, only to find later on that their regular work is being neglected, there is less time for prayer, or they are becoming unduly tired and crabby. All these signs of disharmony suggest that they take another look at their decision. If we set up a soup kitchen, and six months later not too many come for soup, we can rightly assume that the apostolic venture needs to be reevaluated; the apos-tolic possibility we once saw doesn't seem relevant any longer. Summary In summary then, before coming to discernment, a group needs three viable attitudes: !) faith --an awareness of God's acting in my life --an awareness of my own name of grace --an awareness of the group's name of grace 2) prayer --an abiding sensitivity to the movements of.consolation and desolation --a realization of personal and corporate sinfulness --a willingness to face our hang-ups honestly 3) freedom--a willingness to be responsive to whatever God is asking --an indifference towards the options of good that are placed Communal Discernment before us --a desire to move in the fullness of our reality With these attitudes and awarenesses at one's fingertips, we then move into the more formal aspect of communal discernment. 4) Studying the issue: formulating the question in a simple manner. 5) Separating the reasons into cons and pros and being willing to look carefully at both sides of the issue. 6) Attempting consensus and seeking areas of agreement. Finally, as we come to our decision and begin to carry it out, we monitor ourselves for the next weeks, months, year. 7) Experiencing confirmation both interiorly in peace and joy in the Holy Spirit, in congruence, and appropriate indifference; and exteriorly through the reality check of time and acceptance by legitimate authority. With these seven elements it is hoped that a group can come to a decision that represents God's will for it. Certainly if the group has been faithful to the various elements, not only will its decision be well-grounded but also the lives .together of its members as part of the Christian community will have deep-ened. Within the process they will have experienced trust, faith, sinfulness and forgiveness. In a very real way they have participated in the life, death, and resurrection of the Lord by sharing the work of seeking the truth, facing their sinfulness, and participating in the forgiveness and love necessary to come to consensus. Certainly, this method of proceeding is consistent with who they are~ More importantly, they have allowed the means of their decision-making to enter into their purpose for being together. Just as we assume that the end does not justify the means, in discernment spirituality we go one step further to say that the means enters into the end. All parts of the process are important and must be consistent with the truth and love which a discerning group is called to seek. Communal discernment provides that opportunity more than other decision-making methods. There is no one way of conducting a communal discernment. As long as the seven elements are observed, the variations can be many. A group might prepare and study an issue for several months and then come together for a day, allowing forty-five minutes for each part of the prayer, cons and pros, while leaving the rest of the day for consensus. Or, if time is short, a group may look at cons during one meeting, pros at a second, and consensus at a third. Less complicated situations or smaller groups might use a shorter time. Sometimes people ask how a group knows what issues to use for discern-ment. Usually, as any group stays together, there are any number of issues that arise and need to be settled. Communal discernment is best used on those issues which touch the common vocation. Lesser issues can be handled admin-istratively. They do not need the amount of time and effort that is required of an entire group in communal discernment. 1~36 / Review for Religious, Nov.-Dec., 1981 In conclusion, in our own day we have come to realize more and more that it takes the entire community to hear the infinitely rich word of God. No one person has ears big enough to do this on his own. Most of us also accept committee meetings, team efforts, total staff participation, and second opin-ions as a normal part of life. The age of the loner or even of the enlightened amateur is waning. As our awareness of life's richness and complexities increases, we are encouraged to look beyond our personal wisdom to a wider group of conscientious people who will be with us in our decision-making. No one wants the burden of closing a school, opening a new department, with-drawing a subsidy, initiating a new field of research completely alone. More and more we are relying on a gathering of friends, experts, or colleagues to decide corporately what is the best way to go. Most of us, too, have experienced a certain frustration with groups and meetings. Projections and power struggles, contracts and silences that we may have learned to handle and work with on a more individual, personal level, often become very complex in a group. Our current skills do not always seem to work. The group becomes a hindrance rather than a help for our endeavors. On the brighter side, most of us learn quite early that "none of us is as smart as all of us." In our labored ignorance in seeking for truth we welcome as much help as we can get. Theologically, we may have been alerted to the awesome interchange that takes place between God and humankind. The Lord has visited his creatures, and we are a part of that magnificent inter-change. Communal discernment offers us a way of participating in this mystery. At the close of the Deliberations, the author has the following remarks that might well be our goal as well as our prayer during communal discernment. By the feast of St. John, all our business was pleasantly concluded in the spirit of perfect harmony. But it was only by first engaging in prolonged vigils and prayers, with much expenditure of physical and mental energy that we resolved these problems and brought them to this happy conclusion. A Note on Small Beginnings in The Spiritual Exercises Nancy M. Malone, O.S.U. Sister Nancy has been enjoying a "spiritual sabbatical" after a period of service as director of a retreat center and a regional director of the National Institute for Campus Ministries (NICM). She is residing at the Ursuline Convent of St. Angela; 265 East 162nd St.: Bronx, NY 10451. Talking about one's Thirty Day Retreat can, I suppose, be like talking about one's operation, and probably for the same reasons. It is all so intensely meaningful and interesting to the person who has undergone it as to be endlessly fascinating--to her. This article is not about my retreat in the sense of recounting those profound and personal things that happened to me during it. It is about several devices embedded in the text of The Spiritual Exercises which I believe contain one of Ignatius' much-praised psychological insights. The insight is displayed in the various and canny ways that Ignatius has. us use to bring ourselves from "a distance" to "closer," or from "outside" to "inside" in respect tothe scene or person(s) we are contemplating, or, in sohae cases, from "outside" to "inside" ourselves. Underlying the devices is what might be called the "vestibule principle," the need, recognized by Ignatius, among others, that scattered and externalized human beings have to go through an "anteroom" before entering into the "Holy of Holies." Put another way; Ignatius' insight has to do with ways of our becoming "present." I came upon this insight in the course of my Thirty Day Retreat at Loyola House in Guelph, Canada. I used the text of The Exercises itself as translated by Elder Muilan, S.J. Having been warned about Ignatius' less than elegant style and less than contemporary theology and imagery, I nonetheless approached the text on the assumption that the man had chosen his words very carefully and for a purpose. This assumption of intentional precision paid off. 837 11311 / Review for Religious, Nov.-Dec., 1981 Take, for instance, the "second prelude" (the composition of place) in all of the exemplary contemplations that Ignatius lays out in the Second and Third Weeks. On the Incarnation: "Here it will be to see the great capacity and circuit of the world, in which are so many and such different people; then likewise, in particular, the house and rooms of Our Lady in the city of Naza-reth, in the Province of Galilee." On the Nativity: "It will be here to see with the sight of the imagination the road from Nazareth to Bethlehem; consid-ering the length and the breadth .'.; likewise looking at the place or cave of the Nativity, how large, how small . " On the Passion: "It will be here to consider the road from Bethany to Jerusalem, whether broad, whether narrow .; likewise the place of the Supper, whether large, whether small . "And again on the Passion: "It will be here to consider the road from Mount Sion to the Valley of Josaphat, and likewise the Garden, whether wide, whether large. . . ." (Notice, by the way, that following his own advice to directors in the "second annotation," Ignatius doesn't paint the picture for us; he simply lays out categories for our imaginations to play with.) Wh'y all this attention to "circuits" and "roads"?. Much has been made in preached retreats I've attended of the difficulties that Mary and Joseph expe-rienced in the journey from Nazareth to Bethlehem. Now if such is the point of so composing that place, it doesn't apply to the other composition mentioned here. But I don't think it is the point. 1 think the point is not content but process. Ignatius knew that something happens inside us when we not only imaginatively put ourselves in a place, but actually imagine ourselves getting there. We are, somehow, more there than if we had begun simply by imagining ourselves there in the first place. In the process of coming, we become present. Ignatius follows a similar process in the three points that he gives us for the contemplations of the Second and Third Weeks: "to see the persons . " "to hear what they are talking about., . to look at what they are doing . " Most people I have asked assume that Ignatius simply wants us to see, hear and understand what is going on in every scene, that it was only the exigencies of getting this down on paper that dictated his separating the three operations into "three points." If you think about it for a minute, though, he could have found an easier way of doing this, if he wanted to. But perhaps he didn't.I Perhaps Ignatius was again bringing us "closer from a distance," this time from outer to inner space. There is a certain kind of knowledge that we acquire simply by observing people across the proverbial crowded room. It ~The separation of the three operations" is particularly marked in the contemplation on the Incarnation where one might have expected Ignatius to direct us to see, hear and look at the persons.on the face of the earth, and then the Three Divine Persons, and then our Lady. Instead, he so constructs the points that he groups the persons together under the separate operations. On the other hand, as an indication that you can't push this thesis too far. he, for some reason not clear to me, changes to the wording of the Second Point in the contemplation on the Nativity from his usual "to hear" to "look, mark and contemplate what they are saying." ¯ Small Beginnings / 839 may be that we gaze more intently when it is only through that one sense that we receive data. It may be that there is in all of us a tendency towards a certain voyeurism, the unobserved observer looking at those who reveal themselves precisely because they don't know that they are being observed. At any rate, when we move close enough also to hear what is being said, we are also moving closer to inner space. We learn something more and different about people than what we learn by merely watching them. It is not only the words that we listen to; it is the quality and tone of voice, inflection, and phrasing. And all of these things are revelatory of the self within; all of them deal "out that being indoors each one dwells," as Hopkins says. But it is in the third point that we arrive at the heart of the matter, as it were. Ignatius tells us to "look at what they are doing," and the way he explicates that in every case makes it clear that what he is after is not another act of imaginative seeing, but an understanding, an entering into the inten-tions, the affections--the hearts--of those we are contemplating: "the Divine Persons . . . working out the most Holy Incarnation . . .; Our Lady . . . humbling herself and giving thanks to the Divine Majesty . . ."; Our Lord being born, "that He may die on the Cross; and all this for me." We have been led, if we have followed the process, from sense knowledge to heart knowl-edge, from outer distance to inner closeness. Consider again Ignatius' meditation on Hell, which can and does present formidable difficulties to present-day directors and retreatants. Many think it more effective to meditate on Hell by considering interior states such as alienation, despair, loneliness and hatred, rather than "great fires, wailings, howlings, smoke, sulphur, dregs, etc." Well, in the first place, I think that lgnatius is on sounder ground, theologically and anthropologically, in not passing over the part played by our body in reaping the bitter fruits of sin that it has helped to sow. And though he doesn't psychologize our suffering too much--too soon, he does bring us inside ourselves in an astute way, and he does this through our bodies. We are directed, it is true, to see the fire, to hear the cries and blasphemies, to smell the putrid things. But when it comes to the sense of taste, we are told to taste, not rotten food or rancid drink, but ourselves: "bitter things, like tears, sadness, and the worm of conscience." In this case, we move from outer to inner through that sense which is, in a way, most inside us. Finally, there is that intriguing little device that we are counseled to use by the Third Addition. "A step or two before the place where I have to con-template or meditate, l will put myself standing for the space of an Our Father . " So often we no more plunk ourselves into our prayer chair than we plunk ourselves also into the cave at Bethlehem, or into the heart of the Trinity. No, at the very outset of prayer, Ignatius has us bring ourselves, physically and spiritually, through a tiny vestibule, no bigger than "a step or two away" or "the space of an Our Father." Now, what does all of this have to say, apart from the fact that, in my 1141~ / Review for Religious, Nov.-Dec., 1981 experience, these devices work? Having said it all, I want to emend one of my original statements. Ignatius' insight is profound, but it is not strictly and merely "psychological." The insight underlying all of these devices has to do not just with the workings of our psyches, but more precisely with the work-ings of body and soul on each other, more precisely, with the organic unity of the human person. On another level, presuming that I am right about what is going on in these instances, that Ignatius is directing us to follow a carefully constructed process, these reflections also say something about the value of using his text as it is. And they suggest that, when The Exercises are accommodated, some explicit attention ought to be given to constructing a process designed to achieve the same results. The Charism of Poverty Robert Faricy, S.J. Father Faricy also wrote "By His Wounds," which appeared in the issue of May, 1979, as well as other articles. He continues to teach at the Gregorian University; Piazza della Pilotta. 4; 00187 Roma, Italy. Poverty can be considered as a vow, as an interior psychological state, or as a gift. Religious poverty, at the most profound level, is a charism; it is a special gift from the Lord before it can be a response to the Lord's love--because it is precisely the gift, the charism, of poverty that empowers me to respond to the Lord's love by living my commitment to him and to be poor for him. Poor With Jesus Poor The gospel text about the rich young man refers to the counsel of poverty and stands as the classically cited passage concerning the vow of poverty. "Jesus said to him: 'If ~,ou would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me'" (Mt 19:21). This fits with Jesus~ general teaching on poverty as a Christian value: "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven . For where your treasure is, there will your heart be also" (Mt 6:19-20). "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven" (Mt 19:24). "The kingdom of heaven is like treasure hidden in a field which someone has found; he hides it, and goes off happy, and sells everything he owns and buys that field" (Mt ! 3:44). The most important words in Jesus' invitation to the rich young man are, "Come, follow me," and they should be understood in the context of Jesus' 841 1142 / Review for Religious, Nov.-Dec., 1981 teaching on discipleship: "If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it, and whoever loses his life for my sake will find it" (Mr 16:24-25). The Christian virtue of poverty, then, consists of renouncing self, taking up the cross, and following Jesus. But there is, beyond the general call to a certain poverty, at least interior, and to the cross, a further call, a call to go further and to give more. This call Jesus addressed to the rich young man. Like all Jesus' invitations, it calls, and it empowers to respond. The power to answer the call to a radical poverty, to a special following of Jesus on the way of the cross, is the charism of poverty. Not all Christians are called to this kind of poverty, to this radical way of being poor with Jesus poor. But some are. And the power to live out the answer to that call is the charism of poverty. As a charism, poverty enables me to serve the Lord with a special freedom. I am free to serve him in an apostolate that earns a good salary, or a small one, or that earns nothing at all. Money and material advantages do not determine my choices in serving the Lord. And so the charism of poverty "builds up the body of Christ" i:n that it frees me more for service. And, further, it relates me in a particular way to Jesus, making me his disciple in chosen radical poverty, in the poverty of the cross. When Jesus dies on Calvary, he has nothing. Not only does he die without any material possessions at all, but he dies stripped of all honor, of all dignity, of all respect. He dies, not like a common criminal, but more shamefully, like an uncommon criminal; he dies, not just rejected by his own people, but outside the framework of civilized society, on a hill outside the gate~ outside the city, cut off from human society. Subjected to extensive and horribly severe torture, both physical and psy-chological, he finally dies without composure, without a vestige 'of human dignity, feeling utterly abandoned even by God and crying out to God, "Why have you abandoned me?" The gospel accounts of Jesus' death are strikingly laconic. The Church had no crucifixes for hundreds of years, until the shock could be assimilated; the shock of the terribleness of Jesus' death. So too, the charism of poverty takes one beyond just material poverty freely chosen, lived out voluntarily. The charism of poverty associates one intimately with Jestis in his passion and death, crucifying one to the world and the world to him (see Ga 6:14). "1 have been crucified with Christ" (Ga 2:19). It frees me from ambition for honors, for applause, for attention from others. The charism of poverty acts as an antidote for that malady thai has beset professionally religious people since the scribes and the pharisees and before: the need for na'rcissistic feedback. ~ The charism of poverty empowers me to be poor with Jesus poor, poor materially and poor interiorly, stripped of everything, for love of Jesus who calls me. Religious poverty is not, then, some kind of stoical pragmatism, a streamlining for service. It does free me for service. But beyond that, and more The Charism of Poverty / 1143 importantly, it relates me in love to Jesus who laid down his life for me. Poverty and Liberation , One of the fruitful insights of the Latin American theology of liberation is that religious poverty frees me to become one with those who live in oppres-sive poverty; it enables me to enter into solidarity with the downtrodden, the suffering, the poor, the marginal people who, with Jesus, are "outside the city," outside respectable human society. 1 can see Jesus in them, the least of his brothers and sisters. And, united intimately in love with Jesus, I enter into a fraternal solidarity with the most oppressed, the poorest, the most marginal of his brothers and sisters. I find Jesus most clearly and distinctly in the most needy--in the retarded, in prisoners, in the .very ill--whether physically or mentally or both, in the outcasts and the severely troubled and poorest of the poor. Not that entering into solidarity with those who have nothing is my motive for living poverty. The motive is love. The motive is Jesus, who calls me in love to respond to his love for me. This loving response, made in the power of his Spirit, leads me to live out religious poverty; and it leads me to a preference for the poor. The gospel preference for the poor stands at the hea'rt of Jesus' teaching; it runs through the Acts of the Apostles and Paul's letters; and it holds the thematic center of the letter of James. In his public life Jesus goes to the oppressed, eats with whores and publicans, heals the sick, raises up those who are brought low. This gospel preference for the poor is, always, an apostolic priority. To be poor with Jesus mear~s to be poor with the least of his brothers and sisters so as to participate in Jesus' mission of redemption, a mission he always understood as applying to this life as well as to the next. "He has sent me to bring the good news to the poor, to proclaim freedom to captives and recovering of sight to the blind, to set free the downtrodden . " (Lk 4:18). The charism of poverty empowers me to go to Jesus in the poor and~the needy and the oppressed, because I can give up everything for him,. because lam free to love him and' to serve him in the downtrodden, the outcasts, the marginal people. This freedom that the charism of poverty gives me is, firsi of all and above all, an interior freedom. It takes the form of a radical and thoroughgoing dependence on God, a dependence that looks to the Lord for salvation, for liberation from present difficulties both for myself and for those whom the Lord has called me to serve. The theology of liberation has not always recognized the primacy of pov-erty of spirit, of that interior freedom that has the shape of a total dependence on the Lord. God does save his people, bring them out of bondage, i'edeem them. But this deliverance and this redemption begin, on the part of the people, with crying out to the Lord, with a desperate recourse to the only one who can truly save. The Old Testament event of the Exodus dominates Israel's theology as a 8411 / Review for Religious, Nov.-Dec., 1981 category of salvation. God frees his people, now and always, just as he did then. Deliverance from Egyptian bondage begins, not with political commit-ment, nor with education, nor with the solidarity of the oppressed, but with the interior poverty that cries out to the Lord. The Bible's oldest passage, directions and a prayer for the temple offering of the first fruits of the harvest, goes like this: The priest shall take the basket from your hand, and set it down before the altar of the Lord your God. And you shall make response before the Lord your God, saying, "A wandering Aramean was my father: and he went down into Egypt and sojourned the~e, few in number: and there he became a nation, great, mighty, and populous. And the Egyptians treated us harshly and afflicted us, and laid upon us harsh bondage. "Th~n we cried out to the Lord the God of our fathers, and the Lord heard our voice, and saw our afflictior~, our toil, our oppression. And the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror, with signs and wonders; and he brought us into this place and gave us this land, a land flowing with milk and honey. And behold, now I bring the first of the fruit of the ground which you, O Lord, have given me" (Dr 26:4-1 I). The New Testament event-category that is analogous to the Exodus, and is its fulfillment, is the death and resurrection of Jesus. Jesus' deliverance from the powers of darkness is his passage from death to risen life. This passage has its beginning in his crying out to the Father, "My God, my God, why have you abandoned me?'~ (Mt 27:46). Jesus uses the opening line of Psalm Twenty-two. as a prayer to express his feeling of being abandoned by the Father, as a prayer of lamentation, an expression of profound poverty, of radical depen-dence on the Father. As a lament, Jesus' prayer expresses not only his own feeling of being abandoned, but also--implicitly--his abandonment into the hands of the Father. Jesus' prayer of crying out to the Lord leads directly to his death--Matthew's words are carefully chosen, Jesus "yielded up his spirit" to the Father, and in Luke's account Jesus cries in a loud voice, "Father, into your hands 1 commend my spirit." This abandonment into the Father's hands is the essence of interior pov-erty. The charism of religious poverty gives me the power to surrender to God, to say "yes" to the Father with Jesus, and in and through him. Jesus' whole life finds its summation and meaning in his death on the cross, because his death, like his life, was a surrender, a "yes" to the Father. "Jesus Christ . . . was not Yes and No; in him it is always Yes. For all the promises of God find their Yes in him. That is why we say the Amen through him, to the glory of God" (2 Co i:19-20). Prayer for an Increase, of the Charism of Poverty We can pray for a new outpouring of the charism of religious poverty: Lord Jesus, I ask you for a new fullness of the charism of poverty. I ask you to reveal to me now my inordinate attachments, my holding on to things or to persons, my .~'richness" that keeps me from saying a more comp'lete Yes The Charism of Poverty to you. I surrender to you my excessive search for material comforts, and what-ever material goods I have that I do not really need to serve you. I surrender to you my excessive need for attention, for acclaim and applause, for narcissistic feedback from others; I surrender all my selfish ambitions, my search for honors, my vainglory and my pride. I surrender to you my possessiveness of those whom I love; teach me to love (mention the names of any person or persons that you tend to be attached to in a selfish or possessive way)freely, leaving others free; teach me to love with an open hand. I renounce the possessiveness in my love for others; teach me to love more and better. And l ask you now for new graces, for new power to live for you, for a new outpouring of the charism of religious poverty. Give me the interior poverty that depends on you and not on the world's acceptance. You say to me now, "lf the world hates you, know that it has hated me before it hated you; if you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I spoke to you: a servant is not greater than his master" (Jn 15:18-20). Teach me, Lord, to enter by the narrow gate that leads to life (Mr 7:13-14). You are that gate, Lord; let me follow you, taking up my cross. For ybu alone, Lord, are my portion. I have no inheritance, for you are my inheritance; I want no possessions, for you are my possession (Ezk 44:28). Amen. The Forgiving What has been burned is burned, but ashes stir to unseen winds and whirlpool into life raised higher than the flames that birthed them to seed the clouds that grow the tender rains. Sister Linda Karas, RSM Mercy Consultation Center P.O. Box 370 Dallas, PA 18612 The Other Side of Humility: Its Clarity and Strength Frederick G. McLeod, S.J. Father McLeod is an associate professor of the Department of Theological Studies at St. Louis University. He resides at 3601 Lindell Blvd.; St. Louis. MO 63108. Christian tradition,] particula, rly in its Scriptures and spiritual writings, has set humility on a prominent pedestal. In fact, it extols humility as the foremost of all the moral virtues, even on a par with charity. It proclaims humility as the weapon with which to parry and fend off the deadly enemy of humanity-- pride. It also trumpets humility as the way that those who are on the last rung of life can mount to the top. Yet, it is a virtue whose meaning and importance are still widely misunderstood. If queried, few today, I suspect, would be able to state accurately what it is, and why it is so central to the Christian message and life. Current Views Humility is not a popular'virtue among our contemporaries. For some, it still evokes unease, if not profoundly negative feelings. In the past, when pride was targeted as the number-one enemy, writers and preachers exhorted us to take up the club of humility to beat down our pride. Unfortunately, in the process many also clubbed down healthy self-love--an experience that still rankles in some. ~This tradition is amply documented in the articles on Humility in the Dictionnaire de Spiritual-itb. Vll, 1136-87. and in The New Catholic Encyclopedia, Vll. 234-36. For a popular but some-what dated book on this subject, see Nivard Kinsella. O.C.S.O. Unprofitable Servants (Westminster: Newman Press. 1960). 846 The Other Side of Humility / 1147 Then, too, pithy statements and striking examples from the lives of such spiritual giants as Saints Paul,2 Benedict3 and Francis of Assisi4 were hailed-- often out of context--as offering the ideal attitude that ought to govern our relationships with others. We were urged to consider ourselves as the worst of all sinners and everyone else better than ourselves. To live thus--according to this advice--is to be humble! While respecting the sincerity of the saints and reluctant to question their spiritual wisdom, many today simply confess their Confusion. They do not see how one, especially a saint of the magnitude of Paul or Benedict or Francis, can truthfully claim to be the worst of all sinners. Moreover, to affirm that all others are better than ourselves in all circumstances is patent nonsense. But what is worse, some who have tried in the past to live out such humility are still,~struggling with lingering feelings of an inferiority complex, ls this the lowliness that humility seeks to instill and achieve? in the past, too, humility was the favorite virtue extolled by authority. Though Christ's remarks on humility seem to have been. directed mainly to those with power and authority, hu

Issue 26.3 of the Review for Religious, 1967. ; Decree on Religious Life by Vatican Council H 391 Vatican II and Religious Life by Edward O'Connor, C.S.C. 404 A Point of Departure by J. M. R. Tillard, O.P. 424 Interindwelling by Thomas Dubay, S.M. 441 Preparing for a General Chapter by Mother M. Romua!d, O.S.F. 461 Selectin~ Seminary Applicants by Mark E. Niemann, S.J. 470 Seminary Adjustment Patterns by Allen F. Greenwald 483 Marriage 'Program for Religious by Dr. and Mrs. J. C. Willke 489 New Morality, New Asceticism by Quentin Hakenewerth, S.M. 496 Chastity and Consecration ¯ by Robert L. Faricy, S.J. 503 Differences in Constitutions by Joseph F. Gallen, S.J. 507 Poems 517 Survey of Roman Documents 520 Views, News, Previews 523 Questions and Answers 531 Book Reviews 554 VOLUME 26 NUMBER 3 May 1967 VATICAN COUNCIL II Decree on. Religious PAUL, BISHOP THE SERVANT OF THE SERVANTS OF GOD TOGETHER WITH THE FATHERS OF THE COUNCIL FOR A PERPETUAL .RECORD OF THE MATTER 1. The pursuit of perf~c~ charity* by means of the evangelical dounsels has been 'previbusly shown by the Council in the constitution which begins with ther words Lumen gentium to derive its origin from the teaching an'd examples of the divine Teacher and to serve as a striking sign of the kingdom of heaven. Now, however, the Council intends to consider the life and discipline of the institutes whosd members profess chastity, poverty, and obedience and to provide for their needs as the con-ditions of our age suggest. From the very beginnings of the Church there existed men and women who strove through the practice of the evangelical counsels to follow Christ with a greater free-dom and to imitate Him in a closer fashion, each in his own way leading a life dedicated to God. Under the in-spiration of the Holy Spirit .ifi'any of these persons lived a solitary life or founded religious families which the Church gladly accepted and approved with her author-ity. Accordingly, through the divine plan there has grown up a remarkable '~variety of religious groups, a ¢ariety which is of great help to the Church not only in making her equipped for every kind of good work (see 2 Tim 3:17) and ready for, the work of the ministry for the building up of the Body of Christ (see Eph 4:12) but also in making her appear adorned with the various gifts of her children, like a bride adorned for her hus- ¯ This is a translation of the official Latin text, entitled Per]ectae caritatis, as given in ~qcta ,qpos'tolicae Sedis, v. '58 (1966), pp. 702-12. Translation Copyright (g) 1967 Review for Religions Religious Li]e ' ~ VOLUME 26, 1967 4" 4. Vatican Council I1 REVIEW FOR RELIGIOUS band (see Ap 21:2), so that through her there may be revealed the multiform wisdom of God (see Eph 3:10). In all this great variety of gifts, however, all who are called by God to the practice of the evangelical counsels and who conscientiously profess them dedicate them-selves to the Lord in a special way since they follow Christ who, a virgin and a poor man (see Mt 8:20; Lk 9:58), redeemed and sanctified men by His obedience even to the death of the cross (Phil 2:8). Being thus im-pelled by the charity which the Holy Spirit pours into their hearts, they live more and more for Christ and for His Body which is the Church (see Col 1:24). Accord-ingly, the more fervently they are espoused to Christ by this self-gift that includes all of life, the richer the life of the Church becomes while her apostolate grows in greater productiveness. In order, however, that the great worth of life con-secrated by the profession of the counsels and its neces-sary role may yield greater good for the Church in the circumstances of the present time, this Council enacts the following matters; these are concerned only with general principles for the adaptation and renewal of the life and discipline of religious institutes and also, their own characteristics being respected, of societies of common life without vows and of secular institutes. However, particular norms for the proper interpreta-tion and application of these principles are to be enacted after the Council by the competent authority. 2. The adaptation and renewal of religious include both a constant return to the som:ces of all Christian life and to the original inspiration of the institutes as well as an adaptation of the institutes to the changed conditions of our times. This renewal must be achieved under the impulse of the Holy Spirit and the leader-ship of the Church in accord with the following prin-ciples: ¯ a)Since the ultimate norm of religious life is the fol-lowing of Christ set forth in the gospel, this is to be considered by all institutes as the supreme rule. b) It is for the good of the Church that institutes have their own special characteristics and work. Therefore, there should be a loyal acknowledgment and preserva-tion of their founders' spirit and special aims as well as of their sound traditions--all of which constitute the patrimony of each institute. c) All institutes should share in the life of the Church; and, in accord with their own characteristic structure, they should identify themselves with its undertakings and goals in biblical, liturgical, dogmatic, pastoral, ecu-menical, missionary, and social matters and foster these as much as they can. d) Institutes should foster in their members an ade-quate knowledge of the modern condition of men and of the needs of the Church so that they may correctly eviduate in the light of faith the drcumstances of to-day's world and, burning with apostolic zeal, may be able to give men a more effective assistance. e) Since the primary goal of religious life is that its members should follow Christ and be united to God through the profession of the evangelical counsels, seri-ous consideration must be given to the fact that the best of adaptations made in accord with today's needs will be ineffectual unless they are animated by a spiritual renewal which must always be given precedence .even in the matter of external works. 3. Everywhere and especially in mission territories, th6 way of living', praying, and working should be suit-ably adapted to the modern physical and psychic con-ditions of the members and, as required by the nature of each institute," to the needs of the apostolate, to the re-quirements of culture, and to social and economic con-ditions. The manner of governing in institutes should also be examined according to the same criteria. Therefore, constitutions, directories, prayer and cere-mony books, and other similar collections should be suitably revised and, obsolete prescriptions being elimi-nated, be adapted to the documents of this Council. 4. An effective renewal arid a due adaptation cannot be achieved except through the cooperation of all the members of the institute. However, to establish the norm of adaptation and re-newal, to enact legislation in the matter, and to provide for adequate and prudent experimentation belongs 0nly to the competent authority, especially to general chapters, without prejudice, where required, to the ap- 15robation of the Holy See or of local ordinaries accord-ing to th~ norm of law. But in matters involving the future condition of the entire institute superiors should in an "appropriate way consult and listen to the mem-bers. Fdr the adaptation and renewal of monasteries of nuns, suggestions and advice may also be obtained from federation sessions or from other lawfully convoked meetings. :All, however, should remember that hope for renewal is to be basdd, more on a careful observance of the rule and the constitutions than on a multiplication of laws. .5. The members of each institute should first of all recall to~ mind the fact that by the profession of the evangelical counsels they have responded to a divine call in guch a way that they live for God alone nbt onl~ ÷ + ÷ Religious Li]e ¯ VOLUME 26, 1967 39~, ÷ ÷ ÷ Vatican Council I1 REVIEW FOR RELIGIOUS 394 by being dead to sin (see Rom 6:11) but also by re-nouncing the world. They have committed their en-tire life to His service, a fact that constitutes a kind of special consecration which has its inmost roots in the consecration of baptism and which expresses the latter consecration in a fuller way. Moreover, since this self-gift of theirs has been ac-cepted by the Church, they should realize that they are also dedicated to th~ service of the Church. This service of God should inspire and foster in them the exercise of the virtues, especially humility and obedience, courage and chastity, by which Christ's self-emptying (see Phil 2:7-8) as well as His life in the spirit (see Rom 8:1-13) is shared by them. Being faithful to their profession, then, and leaving all things for the sake of Christ (see Mk 10:28), religious should follow Him as the one thing necessary (see Lk 10:42); and they should listen to His words (see Lk 10:39) and be solicitous for the things that are His (see 1 Cor 7:32). Since, therefore, they are seeking first and foremost God alone, the members of each institute must join the contemplation by which they are united to Him in mind and heart with the apostolic love by which they strive to spread the kingdom of God by associating themselves with the work of redemption. 6. Those who 'profess the evangelical counsels should before all else seek and love God who has first loved us (see 1 Jn 4:10), and in all circumstances they should strive to foster a life hidden with Christ in God (see Col 3:3); these attitudes will begin and incite the love of neighbor which is directed to the salvation of the world and to the building up of the Church and which in addition animates and orientates the actual living of the evangelical counsels. Therefore, drawing upon the authentic sources of Christian spirituality, the members of institutes should steadfastly develop the spirit and practice of prayer. Moreover, it is of foremost importance that they have recourse every day to Sacred Scripture so that by read-ing and meditating the divine writings they may learn the "surpassing knowledge of Jesus Christ" (Phil 3:8). In accord with the mind of the Church they should take part in the sacred liturgy, especially the sacred mystery of the Eucharist, with both heart ~nd lips, thereby nourishing their spiritual life from this richest of sources. Strengthened in this way at the table of the divine law and of the sacred altar, they should love the mem-bers of Christ as brothers and should love and respect their pastors in a filial spirit; ever increasingly they should live and think in union with the Church, com-pletely dedicating themselves to its mission. 7. No matter how urgent the needs of the active apostolate, institutes which are entirely devoted to con-templation in such a way that their members, in solitude and silence, in continual prayer and joyful penance, are occupied with God alone always retain a preeminent place in the Mystical Body of Christ in which "the mem-bers do not all have the same role" (Rom 12:4). The rea-son for this is that they offer an exceptional sacrifice of praise, while with regard to the People of God they make it radiant with a rich endowment of holiness, in-spire it by their example, "and increase it by their hid-den apostolic fecundity. Accordingly, they are a glory of the Church and a fountainhead of heavenly graces. Nev-ertheless, their way of life should be revised according to the foregoing principles and criteria of adaptation and renewal, though their withdrawal from the world and the exercises proper to the contemplative life should be conscientiously safeguarded. ,8. In the Church there are a great number of insti-tutes, both clerical and lay, which are dedicated to vari-ous works of the apostolate and which, in accord with the grace given them, possess different gifts: service in those who minister, doctrine in those who teach, com-pellingness in those who exhort, sincerity in those who offer help, cheerfulness in those who do acts of mercy (see Rom 12:5-8). "There are indeed varieties of graces, but the Spirit is the same" (1 Cor 12:4). In these institutes apostolic and charitable activity belongs .to the very essence of religious life since it has been entrusted to them by the Church as a sacred service and a special work of charity to be exercised in its name. Hence, the entire religious life of the mem-bers should be imbued with an apostolic spirit while all their apostolic activity should be penetrated with a religious spirit. In order, therefore, that the members may first of all respond to their vocation to follow Christ and that they may serve Christ Himself- in His members, their apostolic acti~,ity should flow from close union with Him. In this way there is fostered the full-ness of love for God and for neighbor. These institutes, therefore, should suitably adjust their observances and customs to the needs of the apos-tolate to which they are dedicated. Since, however, there are many forms of religous life dedicated to apostolic works, it is necessary that adaptation and renewal take account of this diversity and that in the various insti-tutes the life of the members be strengthened for the service of Christ by means that are suitable and appro-priate to each institute. ÷ ÷ Religious LiJe VOLUME 26, 1967 395 Vatican oud~il II REVIEW FOR RELIGIOUS 396 9. In both the East and We~t the venerable iristi'(~fidn of monastic life which through the long cotirse of cen-turies has earned for itself great respect in the Church and in h.uman ~ociety should be preserved with Care and should shin~ forth in all the brilliance of its genuine spirit. The principal duty of monks is to offer to the divine majesty within the confines of the monastery a service, humble but at the same time noble, whether they com-pletely devote themselves to divine worship in ~the con-templative life or whether they have legitimately under-taken some work of the apostolate or of Christian charity: Therefore, ~having safeguarded the characteristic nature of their institution, they should renew their ancient tradi-tions of doing good and adapt them to the contemporary needs of souls in such a'way that monasteries' may be vital-izing sources of edification for the Christian people." ~Similarly, those religious bodies who by rule or by their institute closely join an apostolic life to the choral Office and to monastic observances should adjusf their way of life to the needs of the apostolate appr6priate to them in suck/ a way that they faithfully preserve their form of life as one which contributes in an outstanding way to the good of the Church. '~ 10. Lay religious life, .both for men and women, con': stitutes ifi itself a complete state of' the professiqn of/,he evangelical counsels. Therefore, in a spirit of great es-teem for that life and its contribution to the pastora! work of the Church in the education of youth, in the care of the sick, and in the fulfillrhent of other serv-ices, this Council confirms these religibus in their voca-tion and urges them to adapt their life to modern needs. " This° Council declares that in religious institutes brothers, providing that their: lay character remains un-changed, there is" nothing to prevent some 'members according to the" derision of the general chapter, ~om being admitted to' sacred orders in order to meet the need for priestly ministration within the h~uses of their own institute. 11. Although they are not religious institutes, secular institutes nevertheless involve a tri~e and full profe.ssion of (he e~angelical counsels in the world, a profes.sion that has been recognized by the Church,. This pr6~.es-sion confers a consecration on ,men and wom~n, lay as 'well as clerical, living in the world. Accor .dingly, th~ members should have as their principal goal a total ded= ication of themselves to God in perfedt charit.y; and the institutes themselves shbuld preserve the.it ,special' and characteristic secular nattire so' tliat, in the world and~ as it were, from the world, they may everywhere be able to carry out in an effective way the apostolate for which they were founded. These institutes, however, should fully realize that they will not be able to execute so great a work unless their members are so thoroughly trained in divine and human matters that they are truly a leaven in the midst of the world for the strengthening and growth of the Body of Christ. Their superiors, therefore, should give serious attention to the training, especially the spiritual one, to be given to the members; and they should make provision for its later development. 19. Chastity "for the sake of the kingdom of heaven" (Mr 19:12) which religious profess should be regarded as an outstanding gift of grace. The reason for this is that it liberates :the heart of man in a unique way (see 1 Cot 7:32-5) so that it can bemore greatly inflamed with love for God and for all men; consequently, it is a special sign of heavenly realities and the most suitable means by which religious fullheartedly dedicate them-selves to the' divine service and to works of the apos-tolate. In this way they recall to the minds of all Christ's faithful that wondrous espousal by which the Church has Christ as its only spouse--an espousal that has been instituted by God and that is to be fully revealed in the age to come. Religious, therefore, in their eagerness to carry out their profession faithfully, should believe the words of the Lord; and, having put their trust in God's help, they should practice mortification and restraint of their senses lest they overestimate their own strength. More-over, they should not neglect the natural means that promote health of mind and body. In this way they will not be influenced by the false doctrines which char-acterize perfect continence as impossible or as harmful to human development, and by a kind of spiritual in-stinct they will reject everything which endangers their chastity. All, especially superiors, should furthermore remember that chastity is safeguarded with greater se-curity when true fraternal love among religious flour-ishes in the life they lead in common. Since the observance of perfect continence touches in an intimate way the deepest inclinations of human nature, candidates should not make nor be allowed to make profession of chastity except after they have been tested in a truly sufficient way and except when they pos-sess the required psychological and affective maturity. They should not only be warned of the dangers to which chastity is exposed but they should also he instructed in such a manner that they may assume celibacy dedicated to God in a way that contributes to the benefit of their entire personality. ÷ + + Religious LiJe VOLUME ~'~, 1967 397 Vatican Coundl I! REVIEW FOR RELIGIOUS 398 ~" 13. Voluntary poverty for the sake of the following of Christ, since it is highly regarded, especially today, as sign of that following, should be carefully practiced by religious and, if necessary, should even be expressed in new forms. Through it is acquired a sharing in the poverty of Christ who, though He was ,rich, became poor for our sake in order that by His poverty we might be-come rich (see 2 Cor 8:9; Mt 8:20). With regard to religious poverty, it is not sufficient to ¯ be subject to superiors in the use of. things, but it is nec-essary that the members be poor in fact and in spirit, having their treasures in heaven (see Mt fi:20). In the matter of their ,employment all religious should realize that they are subject to the common law of work; and while they procure in this way the things necessary for their sustenance and works, they should in addition cast off all undue solicitude and entrust themselves to the providence of the heavenly Father (see Mt fi:25). By their constitutions religious congregations can per-mit their members to renounce their patrimonial goods, both those already acquired and those to be acquired. Taldng. into account the circumstances of individual places, institutes should themselves strive ~to give a kind of collective witness of poverty; and they should gladly contribute from their own goods to the other needs of the Church and to the support of the poor whom all re-ligious should love in closest union with Christ .(see Mt 19:21; 25:34-46; Jas 2:15-6; 1 Jn 3:17). Provinces and houses of institutes should share their temporal goods with one another so that those who have more .help the others who are experiencing need. Although institutes, without prejudice to rules and constitutions, have the right of possessing everything necessary for their temporal life and for their works, yet they should avoid all appearance of luxury, of excessive wealth, and of accumulation of goods. 14. Through profession of obedience religious offer the fuII dedication of their own will as a sacrifice of themselves to God, and through this sacrifice they are united to God's saving will in a more constant and secure way, Hence, after the example of °Jesus Christ who came to,do the will of the Father (see Jn 4:34; 5:30; Heb 10:7; Ps ~39:9) and who, "taking the form of a servant" (Phil 2:7) learned obedience from what He suffered (see Heb 5:8), religious under the impulse of the Holy Spirit sub-mit themselves in a spirit of faith to superiors who act as representatives of God; and through superiors they are led to serve all their brothers in Christ as Christ Himself on account of His submission to the Father served the brethren and laid down His life as a ransom for many (see Mt 20:28; Jn 10:14-8). In this way they are more closely bound to the service of the Church and strive to attain to the measure of the mature manhood and full-ness of Christ (see Eph 4:13). In a spirit of faith, therefore, and of love for the will of God religious should give a humble obedience to su-periors according to the norms of the-rule and of the constitutions. In executing what is commanded and in fulfilling the work assigned them, they should apply the forces of their intellect and will as well as their gifts of nature and grace in the knowledge that they are contrib-uting according to God's plan to the building up of the Body of Christ. In this way religious obedience, far from diminishing the dignity of the human person, leads, it to maturity by extending the freedom of the sons of God,. For their part, superiors, as oneswho will give an ac-count of the souls entrusted to them (see Heb 13:17), should be responsive to the will of God in the fulfill-ment of their office and should exercise their authority in a spirit of service to their brothers in such a way that they express the charity with ,:which God loves them. They should ~govern their subjects as children of God and with respect for the human persons, thereby facili-tating their voluntary submission. Accordingly, they should take special care to leave them adequate freedom with regard to the sacrament of penance and direction of conscience. They should lead their subjects to the point that they cooperate by an active and responsible obedience in fulfilling their duties and in undertaking new tasks. Hence, superiors should gladly listen to their religious and should foster union among them for the good of the institute and of' the Church, without preju-dice, however, to their own authority to decide and order what is to be done. Chapters'~ and councils should conscientiously dis-charge the role assigned them in government; and both of these groups, each in its own way, should be an expres-sion of the common concern of all the religious for the good of the entire community. 15. After the example of the primitive Church in which the body of believers was one heart and one soul (see Acts 4:32), common life, being strengthened by the teaching of the gospel, by the sacred liturgy, and es-pecially by the Eucharist, should be continued in a spirit of prayer and of communion in the same spirit (see Acts 2:42). As befits members of Christ, religious in their living together as brothers should outdo each other in given honor (see Rom 19:10); and they should bear each other's burdens (see Gal 6:2). For" the love, of God has been poured into their hearts by .the Holy: Spirit (see Rom 5:5); consequently,,thegcommunity is like.a true family gathered' together in the nam~ of ,the Lord and Religious" Li]e. ~ . VOLUME 26, 1967' 399 Vatican Council I1 REVIEW FOR RELIGIOUS 400 enriched by His presence (see Mt .18:20); Moreover, love is the fulfilling of the law (see Rom 13:10) and the per-fect bond of union (see Col 3:14), and through it we know that we have made our exodus from death to life (see 1 Jn 3:14). In addition, the unity of the brethren is a manifestation of the coming of Christ (see Jn 13:35; 17:21) and a source of great apostolic vigor. In order that the bond of brotherhood be greater among the members, those who are called lay brothers, assistants, or some other name should be closely joined to the life and activity of the community. Unless circum-stances genuinely indicate a different course of action, steps should be taken that there be only one class of sisters in institutes of women. The onlydistinction of persons to be retained is that which is required by the different works for which the members are destined either by special vocation from God or by reason of spe-cial aptitude. In accord with their nature and with the norms of their constitutions monasteries and institutes of men can admit both clerics and laymen .on an equal status with the same rights and obligations except for those which result from holy orders. 16. Papal cloister should be retained for nuns of the purely contemplative life;, but, after the monasteries themselves have expressed' their desires, it should be adapted to the circumstances of time and place, obsolete practices being abolished. 17. The habit of ,religious, as an outward mark of their consecration, should be simple and modest, poor yet fitting; moreover, it should meet the requirements of health and should be adapted to circumstances of time and place and to the needs of the ministry. The habits of both men and women which do nbt meet these norms must be changed. 18. Adaptation and renewal of institutes depend to the highest degree on the training of the members. Con-sequently, non-clerical men religious and religious women should not be assigned immediately after the no-vitiate to works of the apostolate; but their .religious, apostolic, academic, and professional training, involving also the securing of appropriate degrees, should be con-tinued in an adequate way in houses adapted to this purpose. In order that the adaptation of religious life to the needs of today may not be merely external and in order that those engaged according to their institute in the ex-ternal apostolate may not be unequal to their task, suit-able instruction on current practices and ways of think-ing and feeling in society today should be given to religious according to each one's intellectual capacity and personal ability. The training of religious should be accomplished by a balanced blending of its components so that it contributes to their personal unity, Moreover, throughout their entire life religious should consciously strive to perfect their spiritual, academic, and professional culture; opportunity, .means, and time for this should be provided by superiors as far as possible. It is also the duty of superiors.to see that the directors, spiritual fathers, and professors are.carefully chosen and thoroughly trained . ~ 19. In the matter of the founding of new institutes, need or at least great usefulness as well as the possibility of their growth, must be seriously weighed lest there come into~.existence institutes that are useless or not suffi-ciently vigorous. Where the .Church ~has been but re, cently established special consideration should be given to developing and fostering forms of religious life which take account of the'inhabitants' characteristic way of life and and. of the customs and ~onditions of the region. 20. Institutes should faithfully retain and carry on the works proper to them; and, having considered the welfare of the entire Church and of the dioceses; they should adapt them to the needs of time ~and place, using suitable and even new means and abandoning ,those works which today, fit in less well with the spirit and genuine characteristic of the institute. The missionary spirit must by all means be preserved in institutes, and it must be adapted to modern con-ditions in accord with the nature of each institute so that the preaching of the gospel to all the nations may be more effective. 21. Institutes and monasteries which in the judgment of the Holy See after consultation with the interested local ordinaries do not'provide reasonable hope of even-tually flourishing should be forbidden to receive novices in the future; and, if it can be done, they should be united to another, more vigorous institute or monastery which is not very different in purpose and spirit. 22. As opportunity permits and with the approval of the Holy See, indep~endent institutes and monasteries should promote among themselves federations (if they in some way belong to the same religious family) or unions (if~ especially when they are too small, they have almost equivalent constitutions and usages and are im-bued with the same spirit) or associations (if they are engaged in the same .or similar external works). 23. A davorable attitude should be shown to con-ferences or councils of major superiors that are estab-lished by the Holy See; these can make a significant ÷ ÷ ÷ Rel~gious VOLUME 26, 1967 40! ÷ ÷ ÷ contribution to the fuller achievement of the purpose of the individual institutes, to a more effective cooper-ative work for the good of the Church, to a more equi-table distribution of. the laborers of the gospel in a given territory, as well as to the transaction of matters of common interest to religious. Coordination and coop-eration with episcopal conferences should be established with regard to the exercise of the apostolate. Such conferences can also be established for secular institutes. 24. Priests and Christian educators should make serious efforts to see that by religious vocations that have been suitably and carefully selected there be given to the Church a new growth that clearly corresponds to its needs. The evangelical counsels and the choosing of religious life should often be treated even in ordinary preaching. By educating their children along Christian ways of life, parents should nurture and foster religious vocations in their hearts. Institutes have the right to make themselves known in order to foster vocations as well as the right to seek candidates provided this is done with due prudence and with observance of the norms set down by the Holy See and the local ordinary. For their part, members should remember that the example of their own life is the best recommendation of their institute and the most effective invitation to choose religious 'life. 25. Institutes for whom these' norms of adaptation and renewal are established should respond with eager-ness to their divine vocation and to their role in the Church of these times. This Council has a great esteem for their way of life, a virginal, poor, and obedient one of which the model is Christ the Lord Himself; and the Council puts great hope in the productiveness of their works whether these be little publicized or well known. All religious, therefore, by integrity of faith, by charity for God and neighbor, by love of the cross, and by hope in the glory to come, should spread the good news of Christ throughout the entire world so that their wit-nessing may be seen by all and that our Father who is in heaven may be glorified (see Mt 5:16). Accordingly, through the prayer and interest of the Virgin Mary, Mother of God, "whose life is a source of instruction for all,''1 may they daily experience a greater growth as well as a greater salvific effectiveness. Vatican Coundl I! REVIEW FOR RELIGIOUS ,t02 Each and every one of the matters contained in this Decree was decided by the fathers of this Council. And St. Ambrose, De virginitate, bk. 2, c. 2, n. 15. We, by the apostolic power given to Us by Christ, to-gether with the venerable fathers, approve in the Holy Spirit, decree, enact, and order to be promulgated what has been decided in this Synod for the glory of God. Given in Rome at St. Peter's on October 28, 1965. I, PAUL, Bishop of the Catholic Church Religious Li]e, VOLUME 26, 1967 EDWARD O'CONNO.R, C.S:C. Vatican II and the Renewal of Religious, Edward O'Con-nor, C.S.C., on the faculty of Notre Dame University, may be reached at Box 514; Notre Dame, Ifidiana. REVIEW FOR RELIGIOUS The Vatican Council was designed to bring about an aggiornamento in the Church; not surprisingly, it also took up the renewal of religious life. But perhaps the most important things which the Council had to say about religious life are not to be found in the chapters devoted specifically to this subject but in those con-cerned with the Church as a whole. For a man is a Christian before he is a religious; and, even in his religious life, that which is most fundamental is not the set of observances that distinguish religious from others, but the same mystery of grace and sacra-mental economy that defines every Christian life. The reason is that the religious life is not peripheral to Christianity (as Leslie Dewart imagines) but an effort to live the Christian life in its fullest and most authentic expression, as Pope John declared. Neither is it created by the ambition to be better than the Church but by a humble and sincere aspiration to "live the life of the Church as deeply and unqualifiedly as possible and thereby to participate as plentifully as possible in the Church's spiritual resources. Such an attitude towards the religious life pervades the Council's teaching. It appears in the way the chapter on the religious life is inserted into the Constitution on the Church and still more in the persistent care taken to expound the religious life in ecclesiological terms. Thus, after declaring that the vows commit a person to the service of God by a special title, the Council adds at once that by baptism we are already consecrated to God. Hence it becomes necessary to explain how the religious vows relate to those of baptism: In order to derive more abundant fruit from this baptismal grace, [the religious] intends, by the profession of the evangeli- cal counsels in the Church, to free himself from those obstacles which might draw him away from the fervor of charity and the perfection of divine worship. Thus he is more intimately consecrated to divine service (LG 44; see PC 5)? The religious state is sometimes menaced by a kind of sectarianism which tends to cut it off in part from the mainstream of the Church's life and action. Religious are tempted to take for granted the common sources of spirituality in the Church, such as prayer and the sacra-ments, and to regard their community rule with its special practices of piety and asceticism as the chief form and source of their distinctive spiritual life. Likewise, the fact that religious are accustomed to the fi:equent use o{ the sacraments and daily attendance at Mass can induce a kind of familiarity and routine that cause them to take these things for granted and so to profit little by them. The Vatican Council has drawn up a magnificent statement of the meaning and value of the great sources of Christian spirituality: the liturgy culminating in the sacraments and above all the Eucharist; Scripture seen not just as a relic to be venerated but as the living God's living word to His people; and finally the Church it-self, that all-embracing mystery in which the Word and the sacraments are contained. Besides its theoretical statements about these sacred mysteries, the Council has set in motion a number o{ reforms, especially in regard to the Eucharistic liturgy, designed to make their mean-ing and grace more accessible. The acts of the Council regarding the liturgy have also been supplemented by the encyclical letter of Pope Paul, Mysterium fidei (Aug-ust, 1965), giving important practical directives for Eu-charistic piety during these times of theoretical con-fusion. Religious above all ought to profit by the new passageways opened into these spiritual riches. Probably the first point which those concerned with renewal of the religious life ought to examine is whether the Scrip-ture, the Eucharist, and the liturgy as a whole have be-come for them the source of living contact with God en-visaged by the Council. The lethargy regarding these spiritual riches with which the whole Church has been afflicted has not left religious unaffected, and they would be rejecting the peculiar grace of the Council if they were now to abide complacently in a pharisaic security that the instructions addressed to "the rest of men" had no rele-x In this paper I will use two abbreviations for the two Council documents that will be most often cited: LG = Lumen gentium, the Constitution on the Church; PC = PerIectae caritatis, on the adapta-tion and renewal of the religious life. Translations will be taken from W. Abbott, The Documents of Fatican H (New York: 1966), but with occasional modifications. ÷ ÷ ÷ Religious Li/e VOLUME 26; 1967 405 4. 4. Edward O'Connor, REVIEW FOR RELIGIOUS vance for them. If the. religious life is to experience a i:enewal, it is chiefly in the great mysteries of the Word, the sacraments, and the Church that it must tap its sources (see PC 6). A second way in which religious are in danger of cutting themselves off from the Church as a whole con-sistso in their becoming so engro_ssed in the enterprises of their own community as to lose concern for the greater interests of the Church. For. example, they can .promote recruitment to their community in a way that dis-courages vocations to others. They can pursue funds in a manner that hurts the religious sensibilities of the people, making. Catholicism obnoxious. They can strive for excellence in their schools and journals but fail in theeffort required to give them a truly Christian spirit~ Such seeking of their own true or imagined interests can lead particular communities to neglect or even injure the body of the Church In truth, however, a community within the Church can have genuine vitality only in the measure that it espouses the aims of the Church and subordinates it, self to them. History shows that most religious com-munities have come into being in response to some need of the ChurCh and that they have retained their vital-ity precisely in the measure that they continued to re-spond generously to the need that called them into existence. When they begin to protect their particular interests, their dynamism fails and they decline. In mod-ern times, most of the older communities have been losing ground in Europe and, more recently, in America. But the Little Brothers and Sisters of Jesus in France and the Maryknoll Missionaries in America have ex-perienced a spectacular growth; and both have been communities inspired by the will to give of themselves to the need of the Church, the one by way of presence and contemplation, the other by ~missionary endeavor zeal. The Council therefore summons each religious com-munity, according to its own peculiar character, "to make its own and foster in every possible way the enter-prises and objectives, of the Church in such fields as the following: Scriptural, liturgical, doctrinal pastoral, ecu-menical, missionary, social" (PC 2). The areas.named are evidently those in which the needs of the Church are particularly acute today. All religious can take to heart all of these needs and respond to them by prayer; no service to ,the Church is more proper to the religious life than this. But the prayer must be an earnest plea that pierces heaven to get help,, not a perfunctory routine that serves.as a pretext for doing nothing real. And if a community has really taken the. Church's needs to heart, it will also be generous in responding to them with its manpower and human energies when-ever such service accords with its nature and falls within its capabilities. This qualification is important; the Church does not want any community to lose sight of its proper finality or to neglect the prudent limits and moderation necessary to conserve the strength of an organization (PC 2b and 20). Several communities have already become concerned over the harm suffered by their own works because so many of their members want to abandon them for something new. Some sisters' schools report that the quality of their instruction is threatened because too many of the sisters now~ want to spend their time making home visits instead of correcting papers. But there is also a false prudence that will ven-ture nothing unless hedged bya security that leaves little. place for the trust inculcated~by the Gospels. Right de-cisions in such matters are possible only where humble fidelity to the purpose of one's own community is joined with lively zeal for the Church. Incidentally, it should be ,noted that espousing the interests of the Church can itself be a source of renewal of the religious life. The Church evolves as it undergoes new experiences and undertakes new works in each age; a community deeply attached to the Church will be thereby tarried forward with it. II The Council treats the religious life in two main texts. The Constitution on the Church, Lumen !gentium, de-votes Chapter 6 to this subject, after preparing for it, by an important statement ~on the evangelical counsels in Chapter 5, paragraph 42, On the basis there established, the decree, Perfectae ca¥itatis? gives directives for the renewal of the religious life in our time. (The essence of 'this decree is to be found in paragraphs 2 and 3.) As the two documents overlap and supplement one another, it will be advantageous to synthesize them rather than to treat them separately? Renewal of the religious life, says the decree, calls for two somewhat opposite movements: one consists in bringing traditional religious practices up to date, the ~ The title, The Appropriate Renewal o] the Religious Li[e, which is given to this document in Abbott's edition, is a poor translation of the phrase, De accommodata renovatione . The true sense of the Council's expression is surely that which the editor himself suggests in a footnote on page 466: "The adaptation and renewal." (literally, "The renewal brought about through, or involving, adapta-tion. ")., a Note should' also be taken of the paragraphs de~oted to religious in the Decree on Bishops, nn. 33-35, and in the Decree on the Mis-sions, nn. 18 and 40. ÷ ÷ ÷ 407 + 4. Edward O'Connor, C$.C. REVIEW FOR RELIGIOUS other in a return to the perennial sources of religious vitality. The renewal and adaptation of religious life involves two simultaneous processes: (1) a continuous return to the source of all Christian life and to the original inspiration behind a given institute and (2) an adjustment of the institute to the changed conditions of the times (PC 2). It is the latter process which has monopolized the atten-tion given to this decree, but it is clear that in the mind of the Council Fathers adjusting to the times is not so nrgent a matter as renewing contact with the sources. Since the religious life is intended above all else to lead those who embrace it to an imitation of Christ and to union with God through the profession of the evangelical counsels, the fact must be honestly faced that even the most desirable changes .made on behalf of contemp.o.ra~ needs will fail of their pur-pose unless a renewal of spent g~ves life to them. Indeed such an interior renewal must always be accorded the leading role even in the promotion of exterior works (PC 2e). Ever since the religious life began, periodic renewals have been necessary in order to recall flagging spirits back to the high ideal that originally inspired them; and the renewal to which the Council summons us is basi-cally of this same sort. However, the adjustments made necessary by the conditions peculiar to our age, although of lesser importance, are really necessary. It will be con-venient to consider them first. The ways of life in religious communities have re-mained pretty much the same down through the ages, little affected by the fashions and manners of the chang-ing world. This is only natural in a life that involves leaving the secular world behind and focusing attention on the eternal. A community that kept up to date in every way would be suspect of having forgotten its essen-tial purpose. Furthermore, each religious community is a school of spirituality created through the inspiration of a founder who is almost invariably a saint. The wis-dom of its rule has been confirmed and enriched by the experience of many members and guaranteed by the approval of the Church. One goes to it in order to be formed by it to a life and mentality that do not come naturally. Hence, it is entirely reasonable for religious to hold as sacred those rules, customs, and practices that have become a tradition in their community and, still more, those which also belong to the common tra-ditions of all religious communities. However, each community is in some measure the child of the age which engendered it. Among its ob-servances there are liable to be elements which are not integral to its proper spirituality but merely the deposits of a contingent culture. Some old monasteries of Europe and the Near East still regard bathing as a sensual in-dulgence. The discalced orders reflect an age in which shoes were considered a superfluity. The Capuchins long regarded shaving as a mark of vanity. Maintenance of such idiosyncrasies is in no way bound up with the pursuit of holiness and sometimes becomes a hindrance to the apostolate. It engenders an atmos-phere of weirdness that may make the religious.life seem irrelevant and unreal to modern man. Even truly mean-ingful elements of religious asceticism may, because of changed circumstances, become a burden so grievous as to'absorb energies that are needed elsewhere. Hence the needs, of adaptations affecting "the m~nner of living, pra~iing and working" (PC 3). Perfectae caritatis names three categories of reasons which may make adaptation; necessary: (I) the physical and psychological conditions.of today's religious; (2) the needs of the apostolate; and (3) the requirements of a given culture, including the social and economic con-. ditions it.imposes. The decree does not give any examples, but it is easy to suggest a few. Qne of the physical conditions affecting many. religious today is the fact that their houses are in the midst of cities or otherwise affected by the bustle of modern civilization, making recollection more difficult than it used to be in secluded monasteries. Psychological conditions include the nervousness and tension, also the much-discussed ,alienation, 6f mddern man, and the in-dependence and skepticism of the youth from among whom new recruits for the religious life must be drawn. The needs of the apostolate often make it difficult to practice the externals of the religious life in the form anticipated by the older rules. Thus, the need to be in contact with students in a college, or with classes of society that have been alienated from the Church, or with colleagues in professional societies, interferes with the observance of common exercises of piety and also with the more obvious .forms of separation from the world which have traditionally characterized the reli-gious life. There is also the need to possess books or scientific equipment, or to employ the most modern means and techniques of communication, or to travel for the sake of education or contacts. The reference to the "requirements of a given culture" reminds us that the religious life in the Church has received its forms predominantly from European Ca-tholicism. When it is transplanted to America or Africa or the Far East, it rightly divests itself of peculiarly European (or Americanl) forms in order to penetrate more purely and effectively into die new culture. Other cultural factors to be considered are the: high level of ÷ + + VOLUME 26, .).967 409 ÷ ÷ ÷ l~dward O'Connor, C.S.C. REVIEW FOR RELIGIOUS education of most people today (at least in Europe and America) compared to those of past centuries and. the resultant fact that few young people, in America at. least, are willing to embrace a life of manual or domestic labor. In trying to make the categories of Perfectae caritatis more specific, one should not overlook the priceless illumination which the constitution Gaudiurn et spes (The Church in the Modern World) sheds, on the char-acteristic traits of our times. Some of the features noted there which are particularly relevant to the religious life are: (1) the progressive socialization of human activities due to the growing interdependence of men, (2) the in-fluence of scientific studies and technological achieve-ments (especially in the field of communications) on the popular mentality, and (3) the increase of respon-sible participation, both in theory and in fact, by the members of a community in its common activities. The same constitution also points out some of the leading ideas of modern thought which the Church has to assess according to its own light. The dominant tone of the Council's assessments is one of generous approval (to such a degree that some Protestant commentators objected that it was neglecting its role of critic--an ob-jection that has not often been lodged against the mod-ern Churchl). Among the ideas which the Council sin-gles out, that of the dignity of man is central (nn. 12 ft.). Associated with it are the value of liberty (n. 17) and of interpersonal relationships (n. 23) and the inviolability of conscience (nn. 16 ff.). The latter includes the right to religious freedom expounded in the declaration sig-nificantly entitled Dignitatis humanae. These conditions and inspirations of modern culture affect the mentality of those who become religious as well as that of the world to which many of them are sent as apostles or to which, in any case, they must relate themselves. Religious communities are urged to foster among their members a "suitable awareness" of these conditions (PC 2 and 18). The Council clearly rejects the attitude which has at times had some currency that it is wrong for religious to have any thought whatsoever about the world they have left behind. Those who are sent to evangelize the world must know it. On the other hand, however, the Council does not recommend the indiscriminate seek-ing of knowledge and experience but only that which is "suitable." For not all knowledge of the world is useful for the apostolate. It would even be detrimental if the knowledge of the world were secured at the expense of that knowledge of God which it is the apostle's mission to bring to the world. There is a true sense in which the religious ought not to be concerned with the world he has left behind, and the Council says nothing to dis-credit this principle but rather confirms it. Contem-platives, devoted to a life of prayer and penance in an atmosphere of solitude and silence, are expressly en-joined to maintain "sacredly" their withdrawal from the world (PC 7). The same principle would apply in vary-ing degrees to all other religious also, although no specifications are given. In adapting to the conditions of modern times, com-munities need to reexamine the way they are governed and the official documents that fix the structure of their life: constitutions, directories, books of customs and ceremonies, of prayers, and so forth (PC 3). As to the mode of government, the Council adopted a view---one might almost say, a "mood"--that has been widely expressed in recent literature. Principles that Lumen gentium had previously applied to the hierarchy are here applied to religious superiors. Authority should be used in a spirit of service and charity with respect for both human personality and the dignity of divine sonship in those who are subject to it. This means that the views of the latter be listened to willingly and that they beencouraged to make a personal contribution to the welfare of the community and the Church through an obedience that is active and responsible.' But these recommendations have to do with the mode in which the superior exercises his office and do not imply any diminution of his authority to decide what is to be done and to require that his decisions be followed (PC 14). A list of recommended adaptations for community practice is given in Per[ectae caritatis: elimination of needless class divisions (n. 15), modification of the papal cloister of nuns (n. 16), simplification of the religious habit (n. 17), fuller education to prepare religious for their work and their life, hence also "the careful selection of competent educators and directors for them (n. 18), the federation of monasteries and communities which have a similar spirit or engage in similar work (n. 22), conferences among major superiors of different com-munities (n. 23), and so forth. All of these recommendations are familiar, and most of them have already been adopted by many of the com-munities for which they are relevant. Otherwise, the Council makes no specific recommendations but calls upon each community to determine for itself what adap-tations it needs. This is not due to pusillanimity but ¯ "Successful renewal and proper adaptation cannot be achieved unless every member of a community cooperates . In decisions which involve the future ol~ an institute as a whole, superiors should in an appropriate manner consult the members and ~ve them a hearing" (PC 4). + 4- 4- 4- 4- Edward O'Connor, C,$.C. REVIEW FOR RELIGIOUS to realism. "l-he adaptations needed cannot be deter: mined by the universal nature of religious comm_unities; they are a function of the peculiar aims, spirit, and cir-cumstances of each (PC 8). Furthermore, we have just seen that it is a cardinal principle of'the Council's whole philosophy-of renewal that all the members of a com-munity ought to have an active and responsible part in its deliberations; it is simply consistent .with that prin-ciple to leave to each community the responsibility for determining what changes it needs. Incidentally, it ought not to be overlooked that this very readiness to leave responsibility to the men in the ranks already represents a major adaptation to the democratic temper of modern culture (~ven while being at the same time a return to a more evangelical spirit). III Besides the sources of spiritual.ity common to the en~ tire Church, each community has a special inspiration of its own, which also is a source of vitality for 'it. The Council wants this, too, to be kept in full vigor: Loyal recognition and safekeeping should be accorded to the spirit of founders, as also to all the particular goals and wholesom, e traditions .which constitute the heritage of each commumty (PC 2). As a result, there is comiderable variation in the fo~ms of religious life, which the Church treasures as coming about from a divine plan and adding to her bea~uty as well as expediting her capacity for good works (PC 1). There was a time when the differences between the orders.were the cause of animosity~ and jealousy. That day is, thank God, largely past; it has been succeeded, however, by an age in which it is more and more difficult to discern the distinctive purpose °and spirit of any but a few of them. In America, especially, as the communities transplanted from Europe have been. severed~om their roots, they have tended to enter into the sa.me works-- schools, parishes, mission bands, journ.als~and to adopt the same spirit. Franciscans and Dominicans, J,esuit,s and Benedictines, if the.y dropped their habits and initials, would be scarcely distinguishable° f_rp~m one another. Without denying the good aspects bf,.this development, the Council nevertheless declares that "it serves the best interests of the Church for communities to have their own special character and purpose." As park of the religious renewal, it calls for "a continuot~s return to. the original inspiration behind a given institute." In practice, this,means that: Communities should faithfully malnt~in and fulfill their proper activities., and abandon whatever activities are, today less in keeping with the spirit of the community and its authentic character (PC 20). While espousing the interests of the whole Church, they must do so in a way that accords with their individual character (PC 2). This is no permit for an inertial perpetuation of the status quo. Continuous effort is required to keep in view the authentic inspiration of a community, and a selfless fidelity and generosity are necessary to make its activities conform to this standard. For example, a contemplative community may be obliged to renounce types of social service that distract too much.from its life of prayer, even though this service is needed by the Church and a source of support for the community. A missionary com-munity may have to give up parochial establishments which were once undertaken as missions but meanwhile l{ave become comfortable sources of revenue. A com-munity devoted to the poor may need to have second thoughts if in fact its schools and other works have be-come chiefly a service of the well-to-do. However, the right decision in such matters cannot always be settled simply by an appeal to the original constitution of the institute. The actual history and achievements of a community are factors that modify as well as manifest its character; divine providence is at work in the unexpected turns of its development as well as in the vision that inspired its founder. Who would advise the Jesuits to give up their schools and go back to the unique intention of working in the Holy Land? Furthermore, the human involvements, both of religious and of those to whom they minister, are so complex that to drop an unwanted work might sometimes do more harm than to continue with it. Thus fidelity to the spirit of the founder is neither an easy rule to apply nor a pretext for indifference. It is a difficult virtue, requiring vitality, discrimination, objectivity, and adaptability, not to mention patience and perseverance. Nevertheless, it is a condition sine qua non of au-thentic renewal. For a religious community is the work of God more than of man. Even though it has not the same sacred and unchangeable character that are attrib-uted to the Church, it is still the product of an inspira-tion of the Holy Spirit by whom the founder was im-bued with the vision not only to recognize a new need but also to await the moment and adopt the means prepared by God. He could not otherwise have fitted together a plan of life that would constitute an authen-tic school of Christian spirituality (see LG 43) in which souls could advance in identification with the one Christ while yet fulfilling the functions distinctive of this com-munity. ÷ ÷ ÷ ~llglous rite VOLUME 26, 1967 413 ÷ ÷ ÷ Edward. O'Connor, ,C.S;C. REVIEW FOR RELIGIOUS Not every~ religious receives the charism of a founde;'. Most are called to be formed by the Holy Spirit in the mold of a community alreadyestablished and to transmit the spirit of this community faithfully to others. But the fact that the Church has summoned us to make ad-justments in our traditional way of life can become for many a temptation to a kind of spiritual adven-turism. We need therefore to remember that the Church's summons does not give us the grace of a founder or qualify us to attempt a re-creation. The pur-pose of adaptations is to bring out more effectively the spirit of an existing community, not to lay the founda-tions of a new one. Finally, we must take note of the concept of the religious life which emerges from the documents of Vatican II. This is relevant both to the process of adapting to modern conditions and to that of returning to the sources. Wise adaptations have to be directed by an accurate awareness of the nature and purpose of a religious community: some of the reforms that are occa-sionally proposed today make one wonder what notion, of the religious life has inspired them. On the other hand, the spirit and practices of the religious life .are themselves important sources of spirituality. What the Council has to say about the nature of the religious life will be summarized here rather succinctly. Most of it will be familiar to religious acquainted with the traditional literature. However, it would be a mis-take to dismiss this doctrine as banal and common-place. The traditional teachings, distilled down to some of their finest elements, take on new authority .and holi-ness when they issue from the pondered judgment of the pastors of the Church assembled together as a college, This is no slight recommendation for a body' of princi-ples intended to govern a way of life. Even more, the statements of the Council testify to the substantial correctness of a doctrine which has been as-saulted by many challenges and questionings in recent years. The literature on the religious life, which used to be so conventional (and so dull), began to be quickened only a few years ago with a certain freshness and novelty as new interpretations and recommendations were pro-posed,: by authors drawing inspiration from modern psy-chology and philosophy as well as (or instead of)tra-ditional sources. The word aggiornamento ~uttered by Pope John and the open and inquiring attitude of the" Council did not engenddr this new trend but helped to ignite it into a conflagration that radically challenges almost every element of the traditional ideas of the religious life trom things as basic as poverty, chastity, and obedience to things as superficial as the daily ho-rarium; from externals such as the religious habit to the interior spirit of recollection and renunciation. Some of the new views undoubtedly represent a gen-uine contribution of modern culture to the religious life (though often only in the form of keys that enable the tradition to open doors into its own profound re-cesses and draw more deeply on. its authentic sources). In. other cases, however, the true meaning of the reli-gious life seems to have been lost sight of in some meas-ure by people whose main inspiration comes from mod-ern humanism or existentialism or personalism .rather than from that spirit which engendered the religious life in the first place and which must always be the mainspring of its vitality, however much it may be strengthened by other tributaries. And in some cases, the taste of experimentation and innovation seems to have excited an appetite to make drastic changes simply for the thrill of it. Against such a background, the teachings of Vatican II come as a discriminating and authoritative judgment upon th~ new theology of religious life. Tha~ the Council was aware of the new views and even assimilated some of them is manifest in the documents, as the points re-viewed above indicate. It could hardly have been other-wise 'when theologians such as l~ahner, Congar, Schille-beeckx, and others were involved in the Council as periti and consultants. When, therefore, the Council reiterates traditional teachings, even in the very document in which it calls for adaptation, its action is clearly not a perfunctory repetition of doctrines inherited {rom the past but a deliberate and meaningful affirmation of the enduring validity of things which may not be altered under the pretext of modernization. The fathers saw that for a deep and lasting renewal of the religious life as well as for an intelligent adaptation it is indispensable that the authentic meaning of this life be unambiguously grasped and its essential practices faithfully maintained. (1) What does Vatican II regard as the essence of the religious life? The documents generally avoid speaking in the form of definitions,5 preferring simply to point out those 'values which are of chief importance and furnish the religious life with its raison d'dtre. The dom-inant accent is Christocentric. The opening paragraph of Perfectae caritatis describes religious as men and women who strive "to follow Christ more freely and imitate Him more exactly," and thus "unite themselves 6LG 44 does, however,, declare that "the religious state is consti-tuted by the profession of the evangelical counsels." Religious Life VOLUME 26, 1967 415 Edward O'Ctmnor~ C~S.C. REVIEW FOR RELIGIOUS to Christ 'through a self-surrender involving their entire lives," and who "devote themselves to the Lord in a special way." 6 Hence, in laying down principles for renewal, the decree begins with the following: Since the fundamental norm of the religious life is a follow-i, ng of Christ as proposed by the Gospel, such is to be regarded by all communities as their supreme law (PC 2a). The following of Christ consists in listening to His word and doing His work (PC 5). The imitation, on the other hand, is realized especially in the counsels: They imitate Christ the virgin and the poor man, who redeemed men by an obedience which carried Him even to death on the cross. (PC 1). Because of this likeness to Christ which ought to char-acterize their state, religious are Counted on by the Church to manifest Christ to the world: Through them Christ should be shown contemplating on the mountain, announcing God's kingdom to the multitude, heal-ing the sick and the maimed; turning sinners to wholesome fruit, blessing children, doing good to all, and always obeying the will of the Father who sent Him (LG 46).' (2) There is a widespread tendency in the new literao tur~ to explain the religious life chiefly in terms of service of neighbor as i{ God were attained only in-directly and implicitly. The Council squarely contradicts this view and repeatedly declares that the religious life is defined essentially by its relationship to .God. The ~elationship to men is important but secondary and consequent upon the theological reference. LG calls the religious life "a state consecrated to God" (n. 45) and describes those who embrace it as "totally dedicated to God . more intimately consecrated to di-vine worship," and as referred to His honor and service by a new and special title (.n. 44). PC declares expressly: The religious life is intended above all else to lead those who embrade it to an imitation of Christ and union with God (n. 2).8 It goes on to add (n. 6): Those who profess the evangelical counsels love and seek before all else that God who took the initiative in loving us; in every circumstance they aim to develop a life hidden with Christ in God. This prior dedication to the things of God is, to be sure, profitable to the Church even apart from any ac- ~ PC 2 and LG 44 speak ~n the same vein. ~ This idea is developed further in LG 42. s See also n. 1, which desdribes the religious life as one "dedicated to God." tive apostolate which the ~reiigious may undertake as the following statement declares; but it is not the motive of helping the Church but rather the intrinsic value of dedication to God which constitutes the primary motive for the religious life. The religious life, by giving its members greater freedom from earthly cares, manifests., the presence of heavenly goods al-ready here below, bears witness to the new and eternal life ac-quired by Christ's redemption, and foretells the coming resur-rection and the glory of the heavenly kingdom (LG. (3) On the other hand, however, dedication to God does not exempt religious from a practical concern for men, but rather "gives rise and urgency to the love of one's:~neighbor for the salvation of the world and the upbui!ding of the, Church" (PC 6). ThErefore, even while i's~eking.Go.d before all things and, only Him," religious should also seek to unite apostolic love with their con-templation (PC 5). Their interior life itself ought to be permeated with devotion to the welfare of the whole Church (LG 44). The conciliar documents are alive with a sense of apostolic urgency. "The missionary spirit is b~ all means to be,maintained in religious communities" declares PC 20. . Mgreover, in those communities dedicated specifically to the apostolic ministry or to works of mercy, these activities are not to he regarded as accidental to the religious life: . In such communities, the very nature of the religious life requires apostolic action and services, since a sacred ministry and a special work of charity have been consigned to them by the Church'~nd must be discharged in her name (PC 8). (4) Although the religious life ~as a meaning that is chiefly positive, it also has a negative side that is indis, pens~ible:, renunciation. The crucified character of this life h~is from the beginning given scandal and provoked 9 ;Fhe terms of this statement ought to be noted 9arefu~ly.It is often heard today that the religious is an eschatological witness, a sign for the faithful of the kingdom that is to come. The Council has not failed to take note of this'aspect of the life. But it puts ih first place ~he witnessing "to the presence of heavenly goods already here below.'; The divine life to which the religious witnesses is not merely a future one that has been promised, bu~ a present one that is given already by grace. Religious are not thos~ who live in a spiritual "desert, buoyed up solel~ by the expectation of the Prom-ised Land; ,they are supported already by a "hidden manna," and have already present within themselves the source and wellspring of life. It is true that all Christians living the life of grace possess this same uncreated Source; but it is the special Vocation and mis-sion of religious to manifest its presence and reality by the joy and peace of their lives amid renunciations wl~ich would otherwise be depressing. The apostolic value and obligations of the religious "life is still furthe'r develoi~ed in the Decree on the Missions, nn. 18 and 40. + + + Religious Lite VOLUME 26, 1967 417 ÷ ÷ Edward O'Conno~ C.S.C. REVIEW FOR RELIGIOUS ,t18 attack, and a certain modern humanism tries by every possible means to eliminate it, for example, by reinter-. preting renunciation to mean simply the rejection of sin, without any positive mortification. This view is firmly rejected by the Council as it declares: The members of each community should recall above every. thing else that by their profession of the evangelical counsels they have given answer to a divine call to live for God alone, not only by dying to sin (see Rom 6:11) but also by renouncing the world . Therefore in fidelity to their profession and ~n renunciation of all things for the sake of Christ (see Mk 10:28), let religious follow Him (see Mt 19:21) as their one necessity (see Lk 10:42) (PC 5). There is no contradiction between the stand taken here and the positive, appreciative and friendly attitude towards the world expressed in the constitution Gau. dium et spes. The Council is simply recognizing the validity of the traditional distinction between the re-. ligious and secular orders. The world is good in itself; that is why there can be good secular Christians, as LG shows in devoting a full chapter to "the universal call to holinesS." But the religious is called to renounce the world in witness to a good that transcends it. Likewise, the Council recognizes and even insists on the need of a Christian renewal of the secular or temporal order. But. this renewal is the proper responsibility of seculars, not of religious. "The laity must take on the renewal of the temporal order as their own special obligation," declares the Decree on the Apostolate of the Laity (n. 7).1° The specific attention given to the role of the laymen in the Church is one of the distinctive features of the Council. LG devoted a full chapter to the subject, while the Decree on the Apostolate of the Laity spelled out. its practical implications. One of the dominant notes of. the Council's teaching was an affirmation of the laity's genuine responsibility for the work of the Church with. the strong recommendation that in those things thai: belong to their competence this responsibility be re. spected. This doctrine is not without significance for the religious state. Since the Middle Ages, the religious and clergy have tended to preempt the role of judgment and decision in the Church. This came about by necessity for want of a sufficiently educated laity. It was also a defensive reaction against a series of unorthodox tendencies of lay origin. But however just and under. standable the cause, the result was the involvement of both clergy and religious in business that was naturally alien to their state. For the past fifty years or more, there has been a growing consciousness of the need to rectify 1o Note that laity, ~s the term is used in this document, denote.~ seculars. this condition. The documents of Vatican II represent a decisive step by the Church in eschewing the excessive clericalism and "religiosity" (if the term may so be used) of past centuries. The purpose of this step is to restore to the laity a more vigorous and healthy function in the Church, but it should also have the important side effect of making it easier for priests and religious to be more simply and authentically priests and religious. (5) The fundamental renunciations of the religious state consist in the evangelical counsels of poverty, chas-tity, and obedience. Not that the primary meaning of these counsels is the negative one of renunciation, but that a renunciation constitutes the material basis of each. In the name of modern psychology, all three counsels, but especially chastity and obedience, are under attack as impeding the maturation and fulfillment of the per-sonality. The Council replies that the very opposite is the case; the counsels make a positive and precious con-tribution to the humane development of the individual person: The profession of the evangelical counsels, though entail-ing the renunciation of certain values which undoubtedly merit high esteem, does not detract from a genuine development of the human person. Rather by its very nature it is most benefi-cial to that development. For the counsels, voluntarily under-taken according to each one's personal vocation, contribute greatly to purification of heart and spiritual liberty. They continually enkindle the fervor of charity (LG 46). (6) Vatican II was not content with a blanket en-dorsement of the counsels as "fostering the holiness of the Church in a special way" (LG 42) but touched deftly and luminously on the special contribution made by each. Both LG and PC give primary attention to virgin-ity and celibacy as more representative of the religious life than either poverty or obedience. This corresponds both to the common sense instinct of the Christian peo-ple at large and to the actual history of the religious life in the Church which began with consecrated vir-ginity and was supplemented subsequently by the other two counsels. Moreover, all Christians must imitate and witness to the self-emptying of the poor and obedient Christ, but celibacy is "a precious gift of divine grace to some" (LG 42). In declaring the value of religious celibacy, the Coun-cil scarcely alludes to the practical advantages often played up by modern writers who see the vow as freeing a man or woman from the cares of a particular family in order to devote himself or herself to the People of God at large. This value is not denied; but the Council stresses rather the properly religious value already pointed out by St. Paul that celibacy frees a person "to ÷ Religious Li]e VOLUME 26, 1967 419 + + 4, Edward O'Connor, C,S.C. REVIEW FOR RELIGIOUS 420 devote his ,.entire self to God with ~undivided heart" (LG 42). It is both a sign and a stimulus of charity, "causing the human heart to burn with greater love for God and men" (PC 12)~ The notion that the Christian virgin is an eschatological witness, while not specifically mentioned by the Council, is cerk~inl~ implicit in °its general commendation of the religious state, which we have seen. Finally, the consecrated virgin is, in a unique' way, a witness to the marriage of Christ and the Church (PC 12), a living sign of the Church's vocation as Bride of Christ. '~ ~ ' (7) Poverty is (unlil(e chastity and obedience) a forrfi of witness especially esteemed by the modern world (PC 13). This gives it a kind of strategic importance in an age in which it is so difficult for the religious life to win appreciation. In a very practical vein, the Cotincil byP othinet sm oeuret tfhaactt tthhea tp ar ascutpiceeri oofr ,sp poevremrtiys siiso nno hta ssa bties.f~iend obtained for the use of material goods. The religiou~ must be poor in fact as well as in spirit, and communities must practice corporate as well as individual poverty. And while repeating the fundamental biblical admon.~- tion to trust in the heavenly Father and to put aside undue concern for material provisions, the Council also recognizes that some of the traditional expressions 'of religious poverty may need to be replaced by more sui~:~ able ones today (PC 13). (8) On the religious meaning of obedience, the Coun-cil is emphatic in its recourse to traditional lahguage to describe the directly theological values involved~ Religious obedience is a "renunciation of 6ne's will," (LG 42) and a total dedication to God whereby one's own self is offered in ~acrifice (PC 14). By sub-mitring to superiors as God's representatives and by being guided by,them in the service of others, one als6 unites himself more firmly to the savin~ will of God and puts his ~ictivity more securel); under the inspirati.on 'of the Holy Spirit (PC 14). In this way religious obedience makes a man a firmer and surer instrument of Cod'in all his undertakings; and only in the measure that hei.~ so can his apostolic activity be effective; Finally, religioui~ obedience commits a man more firmly to die ministry of the Church (PC 14). I~LG 42 gives the following ca~efuliy 'construct~ed deflnidon~of the obedience of religious: "In order to be more ~ully conformed to the obedient Christ, they submtt themselves to men .for the sake of: God in the matter of perfection~ be~orid what is required by pre-cept." Monsignor Gallagher's translatioh~ in The, Documents Vatican H is, in my judgm.ent, quite erroneous. The original., text reads: "illi sdlicet sese h0mini propter Deum in re perfectionis 'ultra mensu~am praecepti subiciunt, ut Christo 0boedienti sese., plenitF~ con formen t Y Thus, the Council sees religious obedience as having the twofold value (1) of sacrifice by which God is directly glorified and (2) of apostolic fruitfulness, by making the would-be apostle the instrument of the interior move-ment of the Holy Spirit and of the external and sacra-mental movement of the Church's ministry. This super-natural vision of the value of obedience has no room for the minimizing tendencies of a closed humanism which looks upon obedience merely as a source of guid-ance for the immature and a means of order in the organization. The Council is, however, ,attentive to .the anxieties of those who fear that a regime of obedience will hamper the development of personal maturity. To avert such a danger, it recommends, not that obedience be diminished in any way, but rather that it be made more personal and radical: Let [religiousi bring to the execution of commands and to the discharge of assignments entrusted to them the resources of their minds and wills, their gifts of nature and grace. Religious obedi-ence lived in this manner will not diminish the dignity of the human person but will rather lead it to maturity, in consequence of that enlarged freedom which belongs to the children of God (PC 14). Obedience does indeed degrade the person when it is merely a passive submission, and still more when it is an unwilling compliance submitted to only reluctantly and under compulsion. But free and spontaneous conformity to the decisions of a competent authority is a genuinely personal and ennobling act, even (and perhaps espe-cially) when disagreement with the judgment of au-thority turns conformity into a crucifying purification of self-will. (9) Finally, the Council makes it clear that religious life is not just a way chosen by men in which to serve God and neighbor on the same plane with any secular profession. It is in the proper sense a vocation; that is, a response to a personal call from God which is not given to everyone: The members of each community should recall above every-thing else that by their profession of the evangelical counsels they have given answer to a divine call (PC 5; see also n.1). Let each one who has been called to profess the counsels take care to remain in the vocation to which he has been called by God (LG 47). Consequently, the religious life is not primarily man's enterprise or man's achievement, but his response in love and fidelity to the personal and loving invitation of the Lord to follow Him in a privileged way. Hence, it is also a special gift of grace. "The evangelical counsels are a divine gift from the Lord to His Church," above all in the case of chastity, "a precious gift of divine grace, ÷ ÷ Religious Lile VOLUME 26, 1967 421 REVIEW FOR RELIGIOUS which the Father has given to certain ones (see Mt 19:11, 1 Cor 7:7)" (LG 42). Some modern writers, concerned with defending the freedom with which religious profession is made, have tended to:minimize or even deny, in effect, the reality of the special, call from God which this "vocation" origi-nates. The Council is quite sensitive to the exigencies of human, liberty, as we have. already seen; but it will not concede that the freedom of God in "calling whom He wills" 12 detracts from the freedom of man. Rather, the very idea of a call presupposes freedom in the one who is to respond,la (10) In attempting to represent the distinctive holiness of the religious state corresponding to the divine call on which it. is based, popular expositions sometimes give the impression that only religious are seeking perfection whereas seculars are content merely to save their souls. Vatican II energetically opposes such a view by insisting over and over that "all the faithful of Christ, of what-ever rank or status, are called to the fullness of the Christian life" '(LG.40).x4 This emphasis has led some readers to suppose that the Council intended to revoke the long-standing teaching of the Church that the reli-gious life is .in itself a holier state and more conducive to union with God than secular life.x5 Close reading of the documents, however, makes it clear that Vatican II's emphasis on the real holiness accessible in the secular life is not meant as a denial of the special holiness att~cl~ing to religious profession. The latter is presented as a real consecration of the person to the service of God which provides genuine and powerful helps to union with God and as a way of life that manifests with special clarity even that holines~ common to the entire People of God. In addition to the ~See Mk 3:13. This text is not cited by the Constitution but per-tains simply to my commentary. ~ Thus, even though it is God who first calls a man to make p~o- [ession of the counsels, poverty is said to have been embraced by the free choice of the children of God (LG 42). Moreover, as has already been noted, LG teaches that the effect of the counsels' is to enhance inan's interior liberty. l~This' doctrine is developed throughout chapters 5 ("The Laity') and° 6 ("The Universal Call to Holiness") of Lumen gentium as well as in the decree on the apostolate of the laity (Apostolicam actuositatem, where note especially n. 4). ~ Such a doctrine had been defended by the Council of Trent, for example, when it anathematized those who deny that "it is better and more blessed to observe virginity or celibacy than to contract marriage" (Session 24, can. 11; DS 1810). It should go with-out saying that this comparison of states is not a comparison of per-sons. One who is called to a holier state of life is not for that reason clmer to God than someone else in a lower state; and for each per-son the best and holiest flay of life is that to which God calls him, which may not be in itself the highest. texts already, cited above, the following may be noted." The religious life is one "of surpassing value" (PC 1), "fosters the perfection of charity in a unique way" (LG 45). It can be characterized appropriately as "the pursuit of perfect charity through the :exercise of the evangelical counsels" (PC 1) which enable a person to "follow Christ more freely and imitate Him more closely" (PC, 1 and also LG 44). Hence, the holiness of the Church is "fostered in a special way by the observ-ance of the counsels" (LG 42) and "appears in an espe-cially appropriate way" in them (LG 39). As a conse-quence, the religious state "more adequately manifests the presence of heavenly goods here below," foretells the resurrected state, and shows to all the world the power of Christ and His Spirit (LG 44). These teachings do not give religious, grounds for self-esteem and complacency; to take them in that sense would be to ignore the spirit of humility, charity, service and dedication which pervades the Council statements. But they come as a needed tonic in an era of vocation shortage and crises. For given the ditficult renunciations entailed by the religious life, how can anyone be ex-pected to embrace it if other easier and more human ways of life are equally ,good? And how can anyone tempted to discouragement over his vocation be ex-pected to persevere without a strong conviction of the excellence of that to which his life is dedicated? In summary, the renewal envisaged by Vatican II in-volves two simultaneous processes: adaptation to new circumstances and recovery of that which is perennial. It would hardly be just to say that adaptation has to do only with external and superficial aspects of the reli-gious life, since it is to be based on a generous apprecia-tion and assimilation of the qualities of the modern spirit and can even lead to modification in the manner of government of the community. Nevertheless, the Council" clearly .teaches that the es-sential purpose, spirit, and methods of the religious life must remain unaltered; and it insists that the chief proc-ess of renewal will be a return to those sources from which the religious life always has and always will'.draw its vitality. These ar~ of three types: those common to all Christians (~hich~ are the most important of all), those characteristic of the religious life, and finally the dis-tinctive spirit and end of each community. It is to these that religious.must look for the grace to become ir~ fullest fact what they .hlready profess to be. In the religious and Christianlife,. renewal cishsists less in inventing some-thii~ g new than in .becoming something very VOLUME 26, 1967 423 J. M. R. TILLARD, A Point O.P. of Departure J. M. R. Tillard, O,P., is a faculty member of the Do-minican College of Theology; 96 Em-press Avenue; Ot-tawa 4, Canada. REVIEW FOR RELIGIOUS The conciliar decree on the adaptation and renewal of religious life does not seem Iikely to go down in history as one of the great documents of the Council. It will be judged with a degree of severity; and it will be charac-terized as being somewhat routine and uninspired. If it is compared with the texts on ecumenism, on the apostol-ate of the laity, or on the missions, it is soon seen that th~ authors of the decree did not succeed in deeply penetrat-ing into the implications of the dogmatic constitution, Lumen gentium, which is the doctrinal charter of the Council, nor in drawing from it a strongly structt.~red synthesis of the exigencies ,demanded by the present status of the world's salvation from all forms of the re-' ligious life. There was too much readiness to graft the new perspectives onto the old stock---one that has been deeply enrooted for several centuries. This lack of profundity seems to us to be a serious matter. For religious life is not situated on the periphery of the mystery of the Church but at its heart's center. Hence, it is above all in religious life that there should appear the work of renewal that has been accomplished ¯ by the Spirit of God for the total fidelity of the Church to the salvific plan of the Father. At the heart of the People of God religious should become--and precisely by reason of their vocation--a sort of visible signboard on which the~'e can be clearly read the appeals and in-spirations of Him who d'irects all things to the achieve-ment of the paschal work of Jesus. History shows us how in the course of the centuries the great impulses that have stirred up the life of the Church have most often sprung forth from religious communities: missionary en-thusiasm contributed by the monks and then in modern times by communities of men and women founded speci-ally for this purpose; the movement of conversion to evangelical simplicity initiated in the Middle Ages by the mendicant orders and in our own day by fraternities of the type of the Little Brothers and the Little Sisters of Jesus; the apostolate of the milieux of the poor and the evangelization of the working class or of the rural areas stemming from undertakings such as those of Vin-cent de Paul, of P~re Anizan, and of Jeanne Jugan. This overview shows that the institution of religious life has as its vocation to be a privileged instrument of the Spirit for the perpetual renewal of the People of God. While the hierarchy possesses a charism of pastoral leadership chiefly directed to giving the faithful the essential gifts of life in the kingdom (the word and the Eucharist), the religious institution in its multiple forms seems on the other hand to be destined to welcome and to fructify to the highest degree possible all the different charisms be-stowed on the Church in view of. its constant conversion to the fullness of the gospel. This is the reason why all reform of any depth in the Church should base itself on a renewal both of the pastoral element and of the re-ligious ~ life. P(~$ITIVE ELEMENTS When one finishes reading the few pages that contain the twenty-five numbers of the Decree on Religious Life, it is difficult to keep back a certain feeling of disappoint-ment. Does it really go to the heart of the matter, placing religious life in confrontati~)n not with an abstract Church but with the exigencies of the present status, of the divine plan of salvation? Has religious life been genuinely rethought in a basic way in order to bring it into full harmony with the call of the Spirit in the 'world of today as it actually is? Of what value are the numerous practical counsels which are given in the document and which seem"to be overimpregnated with a kind of men-tality that is still juridical? Is there not at times a tend-ency to be contented with minutiae when from all sides is heard the cry of human beings who are thirsty for sal-vation? The mighty wind of Pentecost which blows through the other texts of the Council has not sufficiently penetrated the lines of this decree. Once this has been ackno,~,ledged and admitted~ how-ever, there must not be any lapse into a pessimism that would relegate this text to the limbo of those ecclesial de-crees destined to remain dead letters by reason of their inadaptation. As it stands with all its considerable limita-tions, the decree still contains essential elements that can enable the different religious families to gradually enter upon an authentic movement of renewal. It even seems to us that the decree, in spite of its limitations, can inspire all religious communities to a large-scale examination of conscience--and this is the necessary prelude to conver-sion. For the degree is presented as an official invitation --often categorical in its expression (see, for example, nn. 3, 18)--that the Council directs to religiohs to refuse to be smugly satisfied but to apply themselves as speedily, ÷ ÷ ÷ Point o] Departure VOLUME 26, 1967 425 + ÷ ÷ ~. M. R. Tillard, O.P. REVIEW F.OR RELIGIOUS 426 as possible to a reform of everything that concerns their life of community as such. To be sure--and this is a matter of regret--it gives only the initial call to this, the perspectives which it opens with regard to this difficult task being lacking in a certain degree of profundity. But it has made the call, and this is what is important. It is true that movements of renewal have appeared here and there in religious life. But they have been chiefly expressed by the appearance of new communities that wish to be fully adapted to the actual circumstances of our times. Outside of rare exceptions, the older congrega-tions have not renewed themselves in depth in order t6 respond better to the concrete needs of the.present time but have continued blissfnlly on their way with their constitutions (often dating from their founder or found-tess), their customs books, their manuals of prayer--all of which have been adorned by the weight of time with an aureole of holy veneration. Hence, there exists a pro-liferation of orders, congregations, and institutes whose numbers are perhaps better explained by a lack of sup-pleness in the older communities in face of the need for a real "conversion" rather than~ by a multiplicity of char-isms. Every reform is made almost exclusively by refer; ence to the primitive rule without sufficient account be-ing taken of the calls that God daily directs to His Church by the events and stirrings of human history. It is for-gotten that the People of God lives its mystery in time, that its members are shaped from within by their social context. Moreover, up until the last years, the advice and coun-sel of the hierarchy as well as the exhortations of preachers and spiritual writers have invariably been di-rected to the personal renewal of each religious. He was asked to seek his sanctification with ardor; one or other method of the interior life was proposed to him. First consideration was not given to the community as such in its entirety, in its profound mystery as a cell of the Church called by the Lord to giv.e the world a common witness of evangelical life. For it was not yet realistically grasped that if the Church is essentially communion of life of all the faithful with the Father and ~mong them, selves in Christ Jesus and that if religious life is inscribed in the heart of this mystery of communion, then religious life must first of all be considered in° its dimension as community, as brotherly communion. The quest for p~rsonal perfection (and this is essential for all religious life) can be situated only in a climate of quest for ec-clesial perfection. The great innovation of the decree on religiou~ life is its insistence on the renewal and adaptation of corn-' munities as such. Even though the section explicitly, con- cerned with common life (n. 15) does not sufficiently express the specific quality of religious-common-life (what is said applies indifferently to every cell of the Church), still the text is penetrated throughout by the intention of promoting first of all the renewal of communities as communities in the light of the renovation of the Church which the Council desired. This is why with its authority as a conciliar document it requires "a reconsideration of the way .of governing religious institutes. Therefore, constitutions, directories, books of customs, of prayers, and of ceremonies, and similar documents should be suitably revised and adapted to the decrees of this Coun-cil, obsolete prescriptions being removed" (n~ 3). This way of speaking seems to us to have important implica-tions. It does not demand merely a simple dusting off of institutions, nor is it satisfied with the removal of certain customs that are outmoded. Rather, it demands that everything be revised in the spirit of the Council itself: this is what has priority. Henceforth, general chapters must orientate themselves towards the Council before occupying themselves with the specific problems of their order or congregation. Conversion to the Gospel But the decree goes further. It makes appear---quietly and at times somewhat disappointingly--the great princi-ple which should serve as the basis for the renewal of religious life. First of all, there must be conversion to the gospel itself (n. 2) which is "the supreme rule for all institutes." This statement needs to be well understood. It does not mean simply that everything (the constitu. tions, customs, and so forth) must be judged in the light of the gospel and that nothing should be retained unless it is found to be conformed to the thought of the Lord. Its principal meaning is that everything ought to be established and structured beginning from the gospel. The nuance here is very important. The gospel is the first and fundamental rule. All the rest, even the constitu-tions, have as their purpose and raison d'etre the applica-tion of the content of the gospel to the special .mode of life demanded by the specific purpose of the community. The constitutions do not add ~to the gospel, they are not alongside the gospel; they are only its commentary for the concrete situation of the institute. Whether a person is a Jesuit, a Carmelite, a Dominican, a Sister of Charity, or a Christian Brother, there is fundamentally the same rule, the gospel. It is necessary that this should become more perceptible; especially in the formation of novices where the study of Scripture should take precedence-- qualitatively and quantitatively--over that of particular rules. The conciliar decree demands in the name of the 4. 4. 4. Point ot Departure VOLUME 26, 1967 + + ]. M. R. Tillard, O.P~ REVIEW FOR RELIGIOUS Church that henceforth beginning be made from the gospel in establishing the norms regulating the. life of all communities .Jof all types, including "their way of governing" (n. 3). It must not be thought that this applies solely to congregations that will be founded in the future. All institutes without exception must enter into the move-; ment of profound renewal thatthe Spirit Himself is initiating today in the Church. All, therefore, must turn to the gospel as their supreme rule. Conversion to the Eccl~sial Dimension of Religious Life The foregoing leads to a secohd principle of renewal that is equally present in the decree though it is affirmed in an even less clear way: Religious communities must be ~onverted to the ecclesial dimension of their mystery. This statement must not be interpreted only'in the sense that religious should strive to put themselves more gen-erously and completely at the service of the Church (see nn. 5, 6,. 14)or that they should ende~ivor to share the. Church's outlook (n. 2). That this should be done goes without saying, and for many religious families it will demand a radical change in their methods. When the text is read, the impression is left that the relationship of religious to the Church is situated solely on this .level of service: religious institutes represent a considerable grouping of apostolic energies which should not refuse to let themselves be "utilized"; and anxiety is felt lest there be a.certain deflection of these energies to the profit of overly particularized interests. This danger certainly exists; and at times communities yield to the temptation to close, in upon themselves--a situation that quickly turns into a c0unterwitness to the g6spel. Nevertheless, let us note on the other hand that the hierarchical au-thbrity does not always endeavor to integrate religious in a vital way into past6ral 'effort, too often considering them as being apart. From all this arises a tension which should be resolved at any¯ cost. But the problem of the conversion of religious to the ecclesial dimension of their life is situated on a completely different level, that of sign. The decree makes an allusion to this in its inspiring presentation of the three tradi-tional vows. The religious does not make his profession of obedience, poverty, and chastity for the sole purpose of thereby finding his personal perfection nor simply to make himself more available for the needs of the Church. By his vows and the life which they encompass he seeks to express, to signify, to mal~e more strikingly perceptible to the world, to reveal the inmost nature of the very mystery of the Church. Within the' entir"e People of God the religious community thus represents the p~ivileged place where the Church expresses to herself her deepest being. Religious life is like a living preannouncement of that to which the pilgrim Church is slowly marching. It is from this that there is derived the supreme value of contemplative orders of which the decree speaks one-sidedly when it seeks to justify them on the plane of "service" whereas they are completely orientated to the perfection of "sign." By chastity, for example, the com-munity announces and in a certain way mysteriously actualizes the union of Christ Jesus and His Church. By its poverty, the community proclaims the absoluteness of God, that the possession of the love of the Father is for the Church the one thing necessary. By its obedience, it evokes and actualizes the profound communion between the will of Christ and that of the Father, a communion that is prolonged in actuality in the Church, "the servant of God." Finally, by the law of fraternal charity which bonds together all the members and does so in a zealous quest for perfection, the community as such reveals what the Church seeks to become: the total communion of all those whom Christ has made to pass over in the act of fraternal love of His Pasch. Hence, to say that all re-ligious families should be converted to the dcclesial di-mension of their life is to affirm that they should seek to become in the presence of the world a living and true sign of the mystery of the Church and consequently a con-crete sign of what the gospel seeks to produce in the hearts of men. Therefore, 'the religious community is fundamentally and by its very being apostolic and .missionary. It is use-less, then, to get lost in a maze of many details. It is regrettable that when it sets forth the general principles of renewal, the decree neglects this perspective and limits itself to the level of "ecclesial service" and that even this it places after the return to the spirit of the founder; for what the founder desired could have no sense except as situated in the light of the Church. It is by reason of this inattention to the importance of "ecclesial sign" that the directives of the decree possess a somewhat moralizing perspective lacking in theologal inspiration. A single example will clarify this: in place of saying that participa-tion m the Eucharist immerses the religiot,s daily in the very Source that builds up the Church, the text (n. 6) limits itself to the statement that he thereby sustains his spiritual life. The constitution, Lumen gentiurn, and the constitution on the liturgy were less shortsighted in their presentation. Conversion to Attention to the World Another principle of renewal, often and constantly invoked by the decree, is that of a conversion to attention ÷ ÷ Point o] Departure VOLUME 26, 1967 429 ÷ ]. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS to ,the world. The Church of God, in whose heart is found religious life, does not float about over and beyond the world; on the contrary it plunges i~s roots into the very flesh of humanity. For it is a Church of concrete human beings, and it has been sent by the Father to welcome and save all men and everything that is in man. Now man is not simply soul and body; he is also the intersection point of any number of lines of relationship that link him with his surroundings, his milieu, the past of his race: he is essentially social. In a mysterious way he carries in him-self the world in which he lives--the world which daily shapes him and which in turn he fashions by his labor and his thought. It is all this that th~ gospel redeems and divinizes. Hence, the Church cannot compel Christians to deny or ignore this belonging to the world; it is the con-trary that is true. Somewhat as the Son, of God has fully assumed the conditions of His humanity (even death), of His race, of His epoch, of His geographical context-- otherwise He would not be entirely human--so the Church of God little by little assumes everything human that it encounters on its journey from Pentecost to the Parousia. It is in .this way, moreover, that it truly realizes the mystery of its catholicity. For it is not catholic simply because it ought to extend to all nations and to all pe-riods of history. It is catholic above all because it ought to bring into Christ all human values, all the needs of men, all their efforts, all their sufferings and joys. Strictly speaking, the Church does not adapt herself to history: she assumes it. All the many variations and reforms that the course of the centuries imposes on it are positive acts by which it discards what is humanly finished with in order to welcome and "Christify" the new flowering of the human. Hence, they are essentially acts of its cath-olicity; they are not measures of opportunism--the yield-ing to this would spite the very nature of the Church. Religious life as the living heart of the Church can clearly not remain a stranger to this mystery of the pro-gressive entry of the Church of God into the weft and woof of humanity. As is said nowadays (the expression is .displeasing to us), it too must "adapt itself." A com-munity that refuses to adapt itself sins against catholicity and thereby disfigures the appearance of the Church. The decree is inclined to see this adaptation solely from the angle of apostolic productiveness: "in order that the institutes be able to bring men more effective help" (n. 2); "in order that those dedicated to the active apostolate be not unequal to their work" (n. 18). At times it. even gives the impression of simply seeking to make religious life more conformed "to the actual physical and psychical conditions of the religious., to social and economic circumstances" (n. 3). All of this is important and even radically necessary; it is necessary to open the windows wide and to air out our communities that are still so stiffly bound up in outmoded forms which n9 .longer. fit in with the actual state of health and the attrition of nerves that the agitated life of today tends to cause every-where. Religious life is not to be taken as an enterprise for the destruction of bodies and of intelligences: it is an institution of the mercy of God. But to see adaptation only in these perspectives of the practical order seems in-sufficient to us. Adaptation is above all-a duty of catholicity: If religious life has the function of signify-ing the true appearance of the Church and of showing forth the ideal to which all the baptized tend, then it should feel gravely bound to. this duty. To refuse this duty, or to carry it out without enthusiasm would be to sin against the Church. Conversion to Respect for Persons But perhaps the newest point made by the decree, one that is pregnant with hope for the future, is its emphasis on the necessity of communities experiencing a con-version to respect for the dignity of persons. When the decree asks who is responsible for the realization of re-newal, it answers (n. 4): "In matters that are of interest to the entire institute, superior should in a suitable way consult their subjects and listen tO their opinion." When treating of obedience, it says: "Docile to the will of God in carrying out their charge, superiors should exercise authority in a spirit of service to their brothers in order to express the charity which the Lord has for them. They should govern their subjects by regarding them :as sons of God by respecting them as human persons in order to lead them to a voluntary submission . They should in-spire their subjects to cooperate in the accomplishment of their tasks and the acceptance of projects by an active and responsible obedience. Hence, they should willingly lis-ten to them and encourage their common effort for the good of the institute and the Church, keeping intact, however, their right to decide and prescribe what is to be done . Chapters and councils should faithfully fulfill the mission confided to them; each in its own manner should express the participation and concern of all the subjects with regard to the welfare of the entire com-munity" (n. 14). Since the Church is a communion of wills and lives in the will and life of the Father and since the religious community is in the Church as a cell in ardent quest for perfection, it becomes evident that theexistence of the community should take place completely within a cli-mate of real communion. In a hierarchical society the word, "communion," suggests in fact a double movement, + + Point ot Departure VOLUME 26, 1967 43! 4. 4. 4. 1. M. R. Tillard~ O.P. REVIEW FOR RELIGIOUS one going from the members to the head, the other from the head to the members. Communion is never unilateral. It must be admitted that until these recent years the tendency has been to recognize in religious life only one of these relations and to refuse to ordinary religious a real right to participate actively in the conduct of the life of the institute. From this came serious defects and a certain note of autocratism discernible above all in com-munities of brothers and of religious women. In fact, however, obedience, that pivot of the religious institu-tion, cannot be fully comprehended except in the light of the Christian mystery of communion. The superior is not placed at the head of the community for the primary purpose of giving orders and of imposing submission to his personal views. On the contrary he is chosen to serve as a "sacrament," as intermediary between the will of the Lord and the concrete community he is charged to direct. His vocation is suspended between two services: that of the Lord and that of his brothers. For each religious has a precise call from God which normally ought to be ac-tualized for the benefit of the gospel. He has joined him-self to other Christians under a given rule precisely in order to find the means of not leaving this vocation under a bushel. The superior is there to permit this call to blos-som forth in all fullness. His is an entirely evangelical charge. Through the decisions he makes and the orders he gives there should be transmitted not his own arbitrary personal decision but the will of the Lord impelling the religious to a generous response. He is to be the instru-ment of a more perfect communion between God and the baptized person whom He calls. Hence and in the x~ery name of obedience, the superior has the imperative duty of taking scrupulous account of each person in his community and of his talents and charisms. He cannot yield to the temptation (this is easy and, let us admit, frequent) of himself framing the ideal of the religious--a standard to which all must conform at whatever cost. Neither can he consider his community merely from a juridical and abstract angle, taking no account of the concrete human beings who compose it just as they are. His first concern must be the divine plan imprinted on each religious, the realization of which he should permit. This requires him to see even the n~itural talents of all his brothers as a primary gift of God. Here we are touching on a delicate problem for which it does not seem that accord will soon be realized but which nevertheless seems to us to be essential. A purely ascetical conception of religious life--a view that still prevails al-most everywhere--does not fear to talk about a renuncia-tion of natural talents considered as often being a source of self-love and an obstacle to a total gift of the will: "It is necessary to die to one's whole self." A more ecclesial view--the essential themes of which are assumed by the decree--reasons in an entirely different way. Instead of first looking at man, it first looks at God. In the divine plan nature is ordered to grace. In spite of sin nature still preserves its deep-seated quality of being a gift of love from the Father. Accordingly, its values must be welcomed with respect and immersed in the purificatory mystery of the cross in order to be drawn out again-not destroyed but divinized and exalted. A religious life built on this conviction realizes to the full its vocation as a total sign of the agapd of God--aia. agap~ already actu-alized in the creative work of the Lord Jesus and brought through the Pasch to its unexpected and disconcerting peak. Are not creation and Pasch united in the person of Him by whom and for whom all has been made, Jesus, Lord of the universe and Head of the Church (Col 1:13- 20)? As the decree vigorously points out, to respect per-sons does not simply mean to keep from hurting them, from tyrannizing them, from considering them as slaves; it means above all that in dialog with them it is necessary to discern their particular gifts, their personal charisms, and finally to render them a hundredfold. In this way the religious community truly becomes the image of the kingdom. The same thing holds on the level of the major deci-sions which regulate the life of the institute. Each reli-gious, even the least, carries within him the vocation of the institute. Daily he actualizes his ideal of it in the very concrete conditions in which his apostolic action is immersed. He pertains to the community just as much as the superior; and the life of the community depends on him just as much as it does on the superior, though in a different way. Accordingly,. in the name of the common good of the entirety and for the sake of a greater faith-fulness of all to the gospel, he has the right to be heard when there is a question of reform and adaptation. This is all the more so since ordinarily superiors by the very force of their situation are led to judge everything from the angle of authority with its specific problems--often de~ply engrossing in nature. To refuse a religious the right to express himself, to give his opinion, to explain his. point of view comes to sinning against the institute itself, against its correspondence to the divine plan. The superior is bound in conscience to reflect on the opinion of his subjects, to take account of it as a word that God addresses to him from his brothers. An autocratic con-ception of obedience sees in this an attack on the very virtue of submission, on the humility of the religious, and a danger that risks undermining authority. An ecclesial conception of obedience, attentive above all to faithful-÷ + ÷ Point o] Departure VOLUME 26, 1957 + ÷ ÷ 1. M. R. Tillard, O.P. REVIEW FOR RELIGIOUS ness to the institute of its vocation, sees it on the con-trary as a powerful support. By the communion of the superior and the entire community the structure of the Church is seen more clearly in one of its cells, the plan of the Father is better served, the gospel radiates out its influence. Conversion to Encounter with God in Apostolic Action A final aspect of the decree should be emphasized even though it is touched upon only in a single number (n. 8). The Council asks members of so-called active institutes to convert themselves to a close union between their apostolic activity and their quest for perfection .so that "their entire religious life may be imbued with an apos-tolic spirit and. all their apostolic action impregnated with a religious spirit." On this point a kind of tension and uneasiness exists at the present time. The spirituality given to men and women religious of the active life does not seem adapted to the exigencies of the apostolic life. There has been preserved and transmitted a type of spirituality, of prayer, of common life--the heritage 6f the monastic tradition-- without making sufficient effort at an authentic transpo-sition. From this there results for many a break between the "religious exercises" destined to promote °a living union with God and concrete activity which often ap-pears as the simple radiation of this previously realized union. Hence there are two phases: a phase of contempla-tion characterized as a phase of unitive life with the Lord and a phase of action characterized as a phase of the gift of self to neighbor. The one is a phase in which a person returns to his source; the otfier is one in which he pours out on others the results of this contact with God. From this results the sharp crisis of conscience for innumerable religious whose apostolic task is so absorbing that they reach the point of no longer giving to the time of con-templation all the attention they desire, being exhausted when the hour of prayer or of common adoration comes. Certainly, contemplative prayer is a necessity of reli-gious life; at whatever cost it.is necessary to assure this for all. But we must not refuse to apostolic action its fundamental value as encounter with the Lord; and it is important to introduce religious to the modalities and forms of this encounter in order to teach them to make it an immediate source of praise and adoration. For if it is true that "apostolic activity flows from intimate union with Christ" (n. 8), it is necessary to add that this intimate union is brought to completion in and by apos-tolic action itself. This action is not primarily a danger of distraction from the presence of God ~but on the con- trary is a privileged source of contact with this presence-- on condition that it is a matter of genuine apostolic ac-tion and not one of empty activism. The Christian who is sensitively alert to his faith dis-covers Christ Jesus Himself in the human being whom he loves and serves in the name of the gospel. The short phrase of Matthew, Chapter 25: "What you did to one of the least of my brethren, you did to me," applies not only to love for the poor but to all gift of .self in the service of human beings. Moreover, since every human being is an image of God, to serve him is to serve God in His image. On another level, a religious should be aware that his action is not simply the occasion of gaining merit and of acquiring an ample reward. He is a minister of the gospel; he gives God his labor, his fatigue, and his time in order that the love of the Father may be spread and extended by means of this action. What he day by day accomplishes in the name of his religious profession becomes an instrument of the divine action. There is ample material here for intensifying his deep union with the Lord, andthere is equally present the occasion of genuine and spontaneous acts of thanksgiving. All of this is true, however, on the condition that he has been in-teriorly sensitized to this specific form of encounter with God differing as it doe~ from the encounter afforded by peaceful and silent prayer. Conversion to encounter with God in the heat of action: this is very hard; and it de-mands from theologians, from religious, and from spiri-tual writers an effort of common research in order to establish its principles with precision. And this effort seems to us to be absolutely required for the profound renewal of religious life which the Council wishes. Two SERIOUS LIMITATIONS Thus far we have set in relief the postive elements of the conciliar decree on religious life] In the course of our exposition we have pointed out the deficiencies in the text, its lack of theological amplitude, but ~ill the while indicating the ways that it opens and the possibilities that it offers. ~¥e now would like to conclude this article by noting two limitations (one doctrinal, the other practi-cal) which seem to us to be important. Absence of a Pneumatic Dimension The first limitation is the absence of a genuinely pneu- ¯matic perspective, an absence which explains the little attention given to the ecclesial foundations of religious life which we have already pointed out. To be sure, the Holy Spirit is mentioned: once in the introductory para-graph, seqeral quick references in the second number, in the section that treats obedience (n. 14), and in the one + + + Point o] Departure VOLUME 26, 1967 435 ~. M. R. Tilla~d~ O.P, REVIEW FOR RELIGIOUS that concerns common life (n. 15). But these allusions are not really integrated into the very substance of the text. They are but slight additions inserted to satisfy the demands of a number of the fathers who were surprised at the radical absence of any mention o~ the Holy Spirit in the schema of the decree. It was thought sufficient to insert here and there stereotyped expressions such as "moved by the Spirit," "impelled by the Spirit," and "under the inspiration of the Spirit." But to sew new pieces on old cloth achieves nothing:, the document re-mains deprived of a real pneumatic vision. From this is derived the impression of juridicism, that the text.still has despite the wonderful gospel overtures that have already been noted and studied, It is entirely centered on the effort of man and is not sufficiently based on the primordial fact that religious life comes from God who by the Holy Spirit daily gives it to the Church. The religious institution represents an original flowering of the Spirit, a permanent charism granted by God to His people. It is a gift of God before being an effort of man towards perfection. And the quest for perfection en-visions more than the individual: its purpose is to mani-fest the Spirit, to achieve a view o[ Him in the flesh of humanity. The profound law of ~His apostolic activity and of His insertion into the world of today (and this is sought for by the decree) can be expressed in. this way: the Holy Spirit Himself wishes to be there where the community lives and to become perceptible by means o1~ it. Our text refers to "the example of the primitive Church" (n. 15). It would have been good to note that this Church was seen by its contemporaries as a semeion, a sign of the power of the Spirit, of Pentecost. For the community exists in reference to the gospel and not to the personal value of its members.: these latter are "filled with the Spirit," and their grandeur comes precisely from the fact that~ they re~pond generously to the mysterious ca/is of His presence among them, Themselves poor-- and here is the foundation of our vows, especially that of obedience--the Christians of the Apostolic community as ideally presented in Acts endeavored before all else to dispose themselves to the impulses of the Spirit and to the difficult work of personal conversion which this demands. Seen in this light, personal perfection and apostolic witnessing become radically inseparable;, and their point of unification i~ found to be the Holy Spirit. At the mo-ment when the Church is welcoming with enthusiasm the apostolic function of the laity and is finding there an essential factor in its renewal, it is necessary to point out to religious the pneumatic dimension of their vocation and to motivate their quest for evangelical perfection by an awareness of th~ rooting of their call in the mission of the Holy Spirit. Their sanctification enters in an es-sential way into the heart of their apostolate because God gives them to the world as signs and witnesses of the Spirit. They are not just apostles in possibility who can be "utilized" because they burn with zeal or are spiritu-ally well trained. They, by their very quest for perfection, are in reality a proclamation in act of the presence of the Spirit in the People of God. A religious is not judged by his productivity but essentially by 'his transparence to the Spirit--a point that explains the apostolic value of the contemplative life. Every authentic movement of renewal should be centered on this transparency. Moreover, in this way there is clearly seen why (with rare exceptions such as those mentioned in the decree) a religious cannot fidly respond to his vocation except in community. It is necessary to stop presenting common life as a means, a support; it pertains to the religious wit-ness as such. For the religious is always in the state of appeal and of openness to his brothers, incapable of truly responding to the Lord if he is cut of[ from them; and here is one of the foundations of religious poverty that theology has not yet sufficiently explored in depth. The Spirit does not arouse atomized religious but reli-gious communities. The vocations which spring up in the hearts of' men He orientates towards communities. Why? Because He is the Spirit of the Church who accordingly creates the community in order that it might exist in the Church (essentially a communion) as a sign and a leaven of the ideal of communion to which He is leading the Church. In its very being the religious community--that is to say, the ecclesial cell bonded together by fraternal charity and seeking to already live in a perfect way the "for God" of its mystery--is an act of the Spirit, a gift of the Spirit tothe Ch

Issue 14.1 of the Review for Religious, 1955. ; Review for Religious JANUARY 15, 1955 The Relicjious Life . Pope Plus xII Advice to Superiors . . st. Francis de Sales The Contemplative Life . Mother M. Immaculafa Loncjevlfy of Rellcjious Mother Mary Walsh . A saint's Last Leffer. Sister Josephlna Sister M. Teresffa . John M. Render Book Reviews Ouestions and Answers VOLUME XlV NUMBER 1 RI VII::W FOR RELIGIOUS VOLUME XIV JANUARY, 19 5 5 NUMBER 1 CONTENTS POPE PlUS XII AND THE RELIGIOUS LIFE--Joseph F. Gallen, S.d .3. QUESTIONS AND ANSWERS-- 1. Repeating Litany in Community Prayers .1.1. 2. Confession to Other than Extraordinary . 12 3. Privilege to Refuse Requested Indult .1.2 4. Ownership of Matured Bond .1.3. 5. Disposition of Patrimony .'. . 14 OUR CONTRIBUTORS . 14 OUR ADDRESSES . " . 14 ST. FRANCIS DE SALES' ADVICE TO SUPERIORS-- Edward J. Carney, O.S.F.S .1.5. BACK NUMBERS AVAILABLE .2.2. THOUGHTS ON THE CONTEMPLATIVE LIFE-- Mother M. Immaculata, P.C .2.3 APOSTOLATE OF THE PRESS .2.8. LONGEVITY OF RELIGIOUS WOMEN--Sister Josephina, C.S.J .2.9. MOTHER MARY WALSH~Sister Mary Teresita, O.P .3.1 A SAINT'S LAST LETTER--John M. Render, C.P .4.3. ON SECULAR INSTITUTES .4.6. BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Iiadiana .4.7 REVIEW FOR RELIGIOUS, January, 1955. Vol. XIV, No. 1. Published bi-monthly: January, March. May, duly, 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 danuary 15, 1942, at the Post Office, Topeka. Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.d., Adam C. E.llis, S.~., Gerald Kelly, S.3., Francis N. Kortb, S.3. Literary Editor: Edwin F. Falteisek, S.d. Copyright, 1954, by Adam C. Ellis, S.2. Permission is hereby granted for quota-tions of reasonable length, ~rovided 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 writing to us, please consult notice on inside back cover. Review J:or Religious Volume XIV January--December, 1955 Published at THE COLLEGE PRESS Topeka, Kansas Edited by THE JESUIT FATHERS ST. MARY'S COLLEGE St. Marys, Kansas REVIEW FOR RELIGIOUS iS incJexed in CATHOLIC PERIODICAL INDEX 'Pope Pius XII and t:he Religious Lit:e INTRODUCTION --l--HE present great movement of renovation and adaptation of the | religious life has been fostered in an unusually continuous and prolonged manner by the Holy See. This is evident from the congresses promoted in various countries by the Holy See. The norm that must be used to evaluate all ideas, articles, and lectures on the subject is the teaching of the Roman Pontiff, and for this reason the present effort consists of a selection of the statements of Plus XII on the religious life. The compilation is restricted to the utter-ances of the Pope and thus does not include an~i doctrines of authors or statements of the Sacred Congregations or of their officials. There are included, however, some pronouncements of Pius XII that were not made directly and explicitly to or of religious, since it was judged that from their nature these statements applied to religious at least to an appreciable'degree, sometimes also equally and even more in-tensively. All such paragraphs are preceded by an asterisk. The sources of numbers 10 and 39 are clearly stated. All other para-graphs are taken from the Acta Apostolicae Sedis, the first number being the volume, the second the year, and the third the page. --JOSEPH F. GALLEN, S.J. I. ADAPTATION~ ' ¯ *1. "It gives Us, Venerable Brethren, an inward strength, a heav-enly joy, for which We daily render to God Our deep and humble thanks, to see in every region of the Catholic world evident signs of a spirit which boldly faces the gigantic tasks of our age, which with generous decision ik intent on uniting in fruitful harmony the first and essential duty of individual sanctification with .,apostolic activity for the spread of the Kingdom of God." Encgclical Letter, "Summi Ponti[icatus," 3 1 - 19 3 9- 5 5 7. 2. "The new times in which we live certainly demand, also inlspir-itual matters, new undertakings, new works and aids by which we can aptly meet the changed and increasing needs of our age. These, in keeping With the ardor of your zeal, you should not neglect. Labor strenuously to employ more aptly and serviceably every develop-ment of modern times to strengthen the Kingdom of Jesus Christ POPE PIUS XII Review for Reli¢ious at home and to spread it abroad. However, your institute, dear to Us and to you, must ever remain the same, the same in th~ govern-ment by which it is unified, the same in the spirit by which it 'is nourished, the same finally in that burning obedience and devoted reverence by which you are steadfastly and unflinchingly bound to this Apostolic See." Apostolic Letter to the Father General of the Society of desus, 32-1940-295. 3. "But if becauseof special circumstances and its own prudent judgment the Apostolic See should decide to decree anything that may seem new to your institute, you will beyond all doubt accept it with a most obedient mind and realize fully that it will be to your good, not your hakim. Such conduct is urged on you certainly by the obedience due to ecclesiastical authority and also by the eager and ready desire that moves you to accept anything enacted by the same authority, since it would be appropriate to the time and bene-ficial to you." Letter on the Tercentenartl of the Death ofSt. Jane Frances de Chantal, 33-1941-491, 492. *4. "When We examine the beginnings of your society,, this fact stands out and fills Our soul with the greatest joy: there bare never been lacking to the Catholic Church, there are not lacking now, nor will there ever be lacking in the future outstanding and distin-guished men who, realizing and studying the principal needs of their age, eagerly and with their whole soul strive to meet them." Letter to the Society of the Priests of St. Sulpice, 34-1942-94. *5. "The 'Church of today cannot return purely and. simply to the primitive ways of its small initial fold. In its maturity, which is not old age, it keeps its head erect and in its members reveals unchanged the vigor of its youth. It. remains what it has been from its birth, always the same. It does not change in its dogma nor in its eflScacy. It is impregnable, indestructible, invincible. It is immutable, inefface-able by the document of its foundation that is sealed with the blood of the Son of God; yet it advances, it takes on new ways with its growth in years,, it makes progress but without changing its nature, since, in the admirable language of Vincent of Lerin, the religion of the soul must imitate the manner of the body. The body de-velolbs, grows and advances in years yet always remains the same as 4t was . The Church, having already attained its mature mission of universal mother of the faithful, confronted by far greater necessities and duties, would not consent, without being unfaithful to itself, to twist its steps towards the manners of life January, 1955 THE RELIGIOUS LIFE and action of the earliest centuries." Address on the Twenw-Eftb Annioersarg ~ His Epis.copal Consecration, 34-1942-158. 6. "Therefore, since the circumstances existing originally at the time of the foundations ha're changed, there arises the necessity of adapting the constitutions and rules. Even at the time of the pro-mulgation of the new Code of Canon Law, religious orders of great antiquity, to conform their own monastic rules to the laws of the Code and likewise to correspond more to the needs of thi~ age, labored diligently to abrogate many things that were obsolete, to adapt others suitably, and to make useful innovations. They ac-cordingly opened a way to the talents and zeal of their subjects to a new or rather proper plan of action for their labors in the vineyard of the Lord." Apostolic Letter on the Constitutions of the Cistercian Congregation of Casaroari, 35-1943-390, 391. ' *7. "Therefore, We do not hesitate even now, in this second and more formidable conflict, to look on the future with a serene gaze and, We believe, for a greater reason. In fact, the work accomplished in the interval has been deliberately orientated to give the missions the character of native, not foreign, institutions. From this follows the need of native clergy and native sisters and also the principle that the temperament, the traditions and the native customs must remain inviolate in so far as they are in accord with the law of God. The missionary is an apostle of Jesus Christ. He possesses no office of transplanting a specifically European culture to the mission lands. His duty is to render such nations, which sometimes boast a culture of great antiquity, prompt and ready to accept and assimilate the element~ of Christian life and. customs. These easily and naturally blend with any sane culture and give it the full capacity and efficacy to assure and guarantee human dignity and happiness. Catholic natives must be truly members of the family of God and citizens of His Kingdom, without, however, ceasing to remain citizens also of their own earthly fatherland." Address on Missions, 36-1944- 210. 8. "Some conditions must be observed that what We have prom-ised Ourselves may be happily realized and that you yourselves may fulfill Our expectation. Above all else you are to be s~eadfastly faithful to your constitutions and to all the laws of your consti-tutions. If it seems suitable, some things in your order may be changed and accommodated to the new circumstances of.t.he~ age, but anything s.ubstantial is in no way to be touched :and is to stand 5 POPE PlUS XII Re~iew for Religious perpetually, for example, the tertianship, which hasenriched your own interior spiritual lives and has been imitated and adopted by other religious.families." Allocution to the XXIXGeneral Co.ngre- "gatiOn of the Soqiet~/ of Jesus, 38-1946-383. *9. "The sacred liturgy includes divine as well as human elements. The former, instituted by the Divine Redeemer, cannot be changed in any way by men. The human components, however, admit of various modifications as the needs of the age, circumstances and the good of souls may require, and as authorized by the ecclesiastical hierarchy under the guidance of the H01y Spirit." Encyclical Letter, "Mediator Dei," 39-i947-541,542. 10. "This, above all, must be your solemn principle; you are to protect religiously and observe always anything placed by St. A1- pbonsus as fundamental in your ~ocJety. However, .you are to re-flect and study ,attentively whether some changes should be made with regard to the external manner of life and conduct because of the changes of time and place. You will thus avoid any loss o~ damage to the sacred deposit entrusted to you over the long series q.f years?' Letter to Redernptorist Capitulars; Acta et Docurnenta Congressus Generalis de Statibus Perfectionis, I, 23. 11. "The renewal or rather the reawakening of the spirit and life of your institute has led you to the desire of new undertakings in keeping with the changed circumstances and necessities of the time. It should be the heartfelt desire of religioias men to imbue the age in which they live with the soundness of mind of the Gospel and with grace, to win the men of their time to Christ by apt ways and paths. What could be more desirable than such plans, more salu-tary than such works? It is impossible that We should not approve such intentions." Allocution to Fathers of the Order of Friars Minor Capuchin, 40-1948-551. 12. '.'However, it must be your clear conviction that these greater apostolic works, demanded of you also by modern times, are" not to weaken in any way nor change fundamentally the manner of your religious, life. On the contrary, this is to be imbued and formed W.ith such evangelical spirit that all of you are conspicuous for a prope~ poverty, excel in an attractive simplicity and humility, and.especially that.you persevere in your traditional austere di~ci-pline . You must.also be on fire with the seraphic love of God and of yoh~ neighbor that consumed the patriarch of Assisi through- "6 danuarg, 1955 THE RELIGIOUS LIFE out his life. Only ifl this way and by a spiritual and interior life that daily increases in intensity can your external works be in-spired with the divine strength that overcomes and successfully conquers all earthly difficulties." Letter to the Minister General of the Order of Friars Minor Capuchin, 41-1949-66. "13. "They [newly ordained priests-] are to learn what our times demand, the needs by which they are tortured, the dangers and diffi-culties they present; and hence are to be trained in all the appropriate methods by which they may more readily overcome these dangers and meet these needs in a way that is vigorous and suited to our times." Motu Pr.oprio on the Pontifical Institute of St. Eugene, 41-1949-166. 14. "As you celebrate the first centenary of the death of your de-vout founder, it is altogether becoming that you should renew and intensify the spirit with which he desired the two religious societies of men and women founded by him to be imbued and formed. You are completely aware of what this demands. You are called upon not only to embrace the evangelical life in a generous spirit, not only to strive zealously and energetically for virtue and sanc-tity, but also according to your ability to show yourselves equal to the needs of the times and to undertake courageously all forms of the apostolate introduced by the present age. In this respect William 3oseph Chaminade gave you most outstanding examples for your imitation." Letter to the Superior General of the Society! of Mary on the Centenar~l of the Death of the Founder, 41-1949-591, 592. "15. "Let it never happen, beloved sons, that the new forms and methods of the apostolate which are today so opportune, espe-cially in localities where the clergy is few in number, should either lie fallow or, for not being properly organized, should not respond to the needs of the Christian people." Apostolic Exhortation, "Menti Nostrae," 42-1950-680. "16. "On these points, Venerable Brethren, We most earnestly arouse you to vigilance." We have no doubt whatever that you will act with prudence regarding the exaggeration, which is found in rfiany, of attachment to the past and of hankering after novelty. This prudence must be wise and watchful that truth alone may emerge victorious when there is question of vefituring on new paths of zeal and effort . Far be it from Us to maintain" that apostolic work should not be in harmony with present-day life or that work,~ now being undertaken should not serve the rieeds 7 ~OPE PIUS XII of our times." 695. Re~iew for Religio~, s Apostolic Exhortation, "Menti Nostrae,' 42-1950- 17. "From this common fidelity and constancy the sacred manner of life of nuns acquired a solid consistency wNch always enabled it to resist inn6vations of any kind more vigorously than institutes of any other regulars or religious of either sex. Within certain proper limits this is undeniably to its credit." Apostolic Constitution, "Sponsa Christi,' 43-1951-8. 18. "On the other hand there are some elements in the life of nuns which are neither necessary nor complementary but merely external and historical, since they certainly owe their existence to the cir-cumstances of former times, which are now very much changed. These, if they are found to be no longer of any use or liable to hinder greater good, seem to have no special reason for being p.re-served. Accordingly, without the least prejudice to any of the native and principal elements of the venerable manner of life of nuns, regarding those that are external and accidental, We have decided to make ~ome considered "and prudent adaptations to present times, which may not only do greater honor to the venerable man-ner of life but at the same time increase its effectiveness." Apostolic Constitution, "Sponsa Christi," 43-1951- I O. 19. "We have been informed that in the sessions to be held dur-ing the week subjects will be proposed to the consideration of religious which undoubtedly meet the needs of the religious life at the present moment, particularly concerning the formation of souls consecrated to God and the apostolic works that should be undertaken. Minds and wills, with the aid of God's grace, are to be so reinvigorated and strengthened that, within the limits of their ability, they are to be equipped to meet the new ways of the times and thespiritual destitution of this age. The reinvigorating of one's life in all its aspects is by no means the same thing as the abandonment or thought-less lack of appreciation for everything accomplished by the very laborious efforts of one's predecessors, which all religious should esteem as the glory and ornament of their own institute. It means rather to ward off the uselessness of an indolent life, to express in personal conduct the noble accomplishments of one's predecessors, earnestly to maintain the standard of spirituality, to exert the ut-most effort to prevent the sacred laws of one's institute from appear-ing as a heap of external and useless rules, whose letter, when the spirit is lacking, kills; it is to make them in fact instruments of danuary. 1955 THE RELIGIOUS LIFE heavenly virtue that those subject to them may be able to conceive an ever higher desire for sanctity and, in imitation of the Apostle St. Paul, may spend their strength to purchase the salvation of their neighbor. If those consecrated to God are to be adapted to the ways of modern times, they are in no way to yield to the demands or senseless persuasion and invitations of the world." Letter An-nouncing the General Congress on the States of Perfection, 43-1951- 25. 20. "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 under the standard of religious militia, they keenly desire to direct the efforts of their future religious undertakings according to this principle. To a certain extent that is proper. For it has often happened that the founding fathers of religious institutes con-ceived their foundations in order to meet the challenge which newly emerging needs were urgently presenting to the Church or her works; and in. this way they harmonized their enterprises with their age. Hence if you wish to walk in the footsteps of your predecessors, act as they acted. Examine thoroughly the beliefs, convictions and con-duct 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." Address to the Gen-eral Con, gress on the States of Perfection, 43-1951-33, 34. 21. "There are, however, circumstances, and not a few, when you can and ought to accommodate yourselves to the temper and needs of men and the age. Indeed to a great extent this has actually been done, and now the task is being completely and perfectly accomp-lished by y~ur combined counsels and plans. As may be seen from the variety of your undertakings both as individuals and as insti-tutes, you have already initiated many adjustments in schools, in the training of youth, in the alleviation 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 condi-tions of our era with new and effective resources." Address to the General Congress on the States of Perfection, 43-1951-34. 22. "With regard to the religious habit, choose one that expresses your interior lack of affectation, simplicity and religious modesty. POPE PlUS XII ~Review for Religious It will then be edifying to all and also to modern youth." Apostolic Exhortation to the Ibternational Conoention of Teaching Sisters, 43-1951-741. 23. "The constitutions also, taken in both. their letter and spirit, facilitate and procure for the sister everything that she needs and should do in our day- to be a good teacher and educator. That is evident in the purely mechanical aspect. For example, today in sev-eral countries sisters also, in a becoming manner, ride bicycles ~vhen this is demanded by their work. In the beginning this was some-thing completely new, but it was not contrary to the Rule. It is possible that some points of the horarium, some prescriptions that are only mere applications of the Rule, some customs that corres-ponded, perhaps, to circumstances of the past but now only hinder the work of education should be adapted to the new circumstances. Higher superiors and the genera! chapter shall take care to proceed in this matter conscientiously, with clear-sightedness, prudence and courage and, when necessary, they shall not fail to submit the pro- .posed changes to the competent ecclesiastical authority. You wi~h to serve the cause of ,Jesus Christ and His Church according to the needs of the modern world. Therefore, it would not be reasonable to persist in .usages or ways that impede such service or perhaps even make it impossible. Sisters in teaching and education should be so prepared, so equal to the lofty character of their calling, so cogni-zant with everythingthat youth will encounter and with every in-fluence that they will meet that the students will quickly ~xclaim: We can go to the sisters with our problems and difficulties; they understand us and help us." Apostolic Exhortation to the Inter-national Conoention of Teaching Sisters, 43-1951 - 74 i, 742. 24. "For yourselves, here are Our counsels: in this crisis of vocation~ make sure that nothing in your customs, your manner of life or the ascetical practices of your religious families is an obstacle or a cause of loss of vocations. We mean certain usages which, if ever suited to another cultural context, are out of place today, so that even a really good and courageous girl would find them only an ob-stacle to her' vocation. We cited different examples in Our explana- .tion of last year. To return for a word on the question of dress: the religious habit should always express the consecration to Christ; that is expected and desired by all. In other .respects the habit should be appropriate and in keeping with the demands of hygiene. We could not refrain from expressing Our satisfaction at the fact that 10 danuar~j, 1955 QUESTIONS AND ANSWERS during the course of the year a few congregations bad already taken some practical steps in this matter. To sum up: in things that are not essential make the adapyations counselled by reason and well-ordered charity." Address to the Congress of Mothers General, 44- 1952-825. 25. "Your predecessors undertook renowned work for the com-mon good of nations; your obligation today is to undertake it again and again, adapted to present needs and with an ever quick-ening zeal. For your Benedictine Institute can exert today also the salutary force that will ~urni~h a suitable remedy for the violent attacks of evil." Allocution to the Congress of Confederated Bene-dictine Congregations, 45-1953-672. Father Gallen's valuable compilation of papal texts will be continued in our =ext number.--Ed. Ques!:ions and Answers I Is it necessary or correct to repeat the Litany of Loreto three times in. one evening at community prayers? We say this litany as a part of our regular night prayers. Then in October we say the lltan9 before ache ros-ary and the prayer to St. Joseph. On Saturday evenings in some of our. convents the litany is sung. In a small house where it is not sung, we say it a third time on Saturdays--all this in one evening. Is it possible to ful-fill all these obligations with one recitation of the litany? Since the recital of the Litany of Loreto at evening community prayers seems to be a custom rather than a prescription of the con-stitutions, its repetition would seem to be a matter for the general chapter to decide. Unless the chapter would decide otherwise, one recitation of the litany seems to satisfy all the prescriptions of the community prayers: (1) It is recited as part of the regular night prayers. (2) During October it is said before the rosary, which indicates the time when it is said. (3) On Saturdays it is sung, which indicates a quality rather than a repetition. In small houses where there are only a few religious, this quality may be omitted. There is no need of repeating the litany merely because it cannot be sung. 11 QUESTIONS AND ANSWERS Reoiew [or Religlods --2-- If a sister is not ~t home the day the extraordinary confessor comes to the convent for his quarterly visit, must she still cjo to another confessor besides the or.dlnary confessor? Canon 521, § 1, obliges all religious women to present them-selves to the extraordinary confessor, at least tO receive his blessing, although they need not go to confession to him. But when it is physically impossible for a sister to present herself to the extraor-dinary confessor because she is not at home on the day he comes, her obligation ceases for that visit. She need not go to any other con-fessor but may confess to the ordinary confessor, if that be con-venient. In a despairincj mood and in a confused state of mind, a sister asks her mother cjeneral to obtain for her ~ dispensation from her perpetual vows. The d~rk cloud passes; the s~ster feels better in health ~nd regrets her previous action. Several weel~s later she receives a letter from her mother cjener~l informing her thai" the dispensation has been cjranted. Where does the sister stand now? .Is she dismissed from her concjrecj~- fion before God? Must she return to the world ~cjalnst her own will ~nd. desire? Please explain in detail. In a plenary session of the Sacred Congregation of Religious held on June 9, 1922, the following question was proposed for a solution: "Whether a religious who has asked for an indult of secularization or. a dispensation from simple vows can refuse to accept the indult or the dispensation when he receives notice of it from the local superior, even though the superior general has already issued the executorial decree of the rescript in writing in accordance with canon 56 of the Code of Canon Law?" Having previously considered the opinion of consultors, after mature deliberation, the eminent Fathers decided as follows: "In the affirmative, provided superiors have not grave reasons to the contrary, in which case they should refer the matter to the Sacred Congregation." On the following day, in an audience granted to the Secretary of the Sacred Congregation, His Holiness, Pope Pius XI, approved the solution of the eminent Fathers; and the answer was published officially by the Sacred Cong'regation of Religious under date of August 1, 1922 (AAS. XIV [1922], 501). While prescribing the necessity of acceptance of the rescript of dis- 12 danuar~l, 1955 QUESTIONS AND ANSWERS pensation from simple vows on the part of the petitioner, the Sacred Congregation had not set any limit as to the time within which it had to be accepted. Hence, it happened in practice that an individual religious would keep a rescript for weeks and even for months, re-serving to himself the moment of acceptance. Since such a mode of action caused various inconveniences, the Sacred Congregation of Re-ligious found it necessary to determine the time within which the rescript must be accepted or rejected. After some experimentation with regard to form, the following text was incorporated into the body of the indult of secularization or dispensation from vows when new copies were printed several years ago and is now in gen-eral use. "This present rescript shall have no value if it has not been accepted by the petitioner within ten days from the communication received of the execution of the decree." (This information is con-tained in an article by A. Guti~rrez, C.M.F., entitled: "'De Accep-tatione Induli Saecularizationis'" which appeared in Comraentarium pro Religiosis, XXXII [1953], 186-197.) From all this we conclude that the sister is still a member of her congregation, because she never accepted the indult'~ of seculari-zation or dispensation 'from her vows. .--4-- If a religious wlth simple vows receives a $750 government bond as a porf~on of his inherlfance and the bond is permitted o mature so that at' the end of ten years the bond is worth $1,000, does the relicjious keep the' simple ownership of $1,000 or of $7S07 The bond was 9iven with the ex-pressed wish of the donor that if be.permiffed to mature. Does this ex-pressed wish make any difference in the case? The free disposal of the use and usufruct (income) of his prop-erty required by canon 569 of all novices before the profession of first simple vows ~3ermits the novice to add the income to the capital, if he wishes to do so. (See Larraona, Commentarium pro Religiosis, I [1920], 338). ~f he does this, then the added income becomes a part of the capital and may not be disposed of during the lifetime of the religious with simple vows, without special permission of the Holy See. This same disposition of th~ use and usufruct may be made by a religious even after first profession for any additional property which comes into his possession under any title whatsoever (canon 569, § 2). In such a case the religious of his own accord may permit the $750 government bond to mature, so that at the end.of ten years .13 QUESTIONS AND ANSWERS Revieto for Religious it will be worth $1,000, but he may no longer deduct the annual payments from it, since it has all become a part of his patrimony. In the case in which the donor of the $750 government bond made known his wish that the bond be permitted to mature, the re-ligious has no choice in the matter, as canon 1514 stipulates very clearly that the wishes of the faithful regarding donations and in-heritances are to be carried out most diligently. S A sister of our community received a legacy of $2,800 from her grand-father. As her fathe~ is dead and her mother has only a very small in-come, may the sister, with the permission of her superior, give one half, or at least one third, of this money to her mother for her support, or must the permission of the Holy See be obtained fo thus dispose, of a part of the sister's patrimony? Car~on 583 forbids a religious with simple vows in a congrega-tion to giye away her property during her lifetime without permis-sion of the Holy See. In the present case the Holy See would gladly ~grant the necessary pekmission for the sister to come to the financial assistance of her mother. That permission, however, would have to be asked for. OUR CONTRIBUTORS JOSEPH F. GALLEN is professor of canon law at Woodstock College, Wood-stock, Maryland. EDWARD J. CARNEY is dean of the theological students at De Sales" Hall, Hyattsville, Maryland. MOTHER M. IMMACULATA is abbess of the Poor Clare Monastery, Roswell, New Mexico. SISTER JOSEPHINA is on the faculty of the Boston College School of Education, Chestnut Hill, Massachusetts. SISTER M. TERESITA is at the mother house of the Dominican Sisters of the Sick Poor, New York City. JOHN M. RENDER teaches English at the Passionist Monastery, Des Moines, Iowa. OUR ADDRESSES We have three different addresses. It would help considerably if all who com-municate with us would note them: 1. Business communications, such as subscriptions, renewals, etc., should be sent to: REVIEW FOR RELIGIOUS, 606 Harrison St., Topeka, Kansas. 2. Books for review should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West Baden Springs, Indiana. 3. All other editorial communications, such as manuscripts, questions, letters for publication, etc., should be sent to: The Editors, REVIEW FOR RELIGIOUS, St. Mary's College, St. Marys, Kansas. 14 St:. Francis de Sales' Advice t:o Superiors Edward J. Carney, O.S.F.S. AMONG the writings of St. Francis de Sales are found letters of direction, both to lay people and to religious. In the latter category are many addressed to superioresses of con-vents, giving counsel for difficulties either personal or administra-tive. This advice does not touch on every problem, but it does in-dicate in a general way the manner of meeting some of the situations arising in the superiorship. For the purpose of presentation, excerpts from these letters have been arranged in the following groupings: I--Fundamental Virtues for ~Superiors; II~Emotional Control; III--The Superior's Manner of Dealing with Subjects; IV--The Superior and the Observance of the Rule; V~The Superior and Reception and Profession of Candidates. I-~Fundamental Virtues for Superiors St. Francis de Sales bases spiritual perfection on the virtues of humility and charity. "Humility and charity are the mainstays; all the other ropes are attached to them.''1 Therefore, in his teach-ing the superior ought to strive to acquire these two virtues. Charity always presupposes the state of grace and brings about union with God and the neighbor. It le~lds to a loving trust in divine provi-dence, to the prayer of petition, and to that manner of acting so beautifully expressed by St. Paul as kind, self-effacing, bearing all things, hoping all things, enduring all things. In the ordinary course of events, appointment to the office of superior represents a fulfillment in time of an eternal decree. God not only obliges Himself to give to the one in charge the means of fulfilling the duties of state, but through a faithful instrument He will accomplish His designs. Therefore, every superior should trust in God's loving providence and confidently hope to receive from Him whatever help is necessary. "What a consolation for you that it is God Himself who has made you superioress . . . ! Where-fore, His providence is under obligation to you, on account of its 1The quotations from St. Francis de Sales are taken from the Dora Mackey trans-lations, with minor changes in the mechanics of spelling, punctuation, and capitali-zation. 15 EDWARD d. CARNEY Reoieto for Religious being the disposer of things, to hold you with its hand, that you may do well what it calls you to. Be sure of this, my dear daugh-ter; you must walk with good confidence under the guidance of this good God and not except yourself from that general rule that God who has begun in you a good work will perfect it, according to His wisdom, provided that we are faithful and humble." Neighborly charity is also an important virtue for the superior. It must not, however, lead to a weakening of. authority or to a removal of proper respect. "I do not think there is any practice to which you should pay more attention than to that of most holy charity towards your neighbor, by sweetly bearing with them and lovingly serving them, but in such sort that you take care always to preserve the authority and gravity of a superior, accompanied with holy humility." Commands contrary to the natural inclinations of others are often ifl order. If these are given kindly and graciously, the sub-jects ordinarily will show a better response. "For whereas it is a very hard thing to feel oneself crushed and mortified at every turn, yet the skill of a sweet and charitable mother gets the bitter pills swallowed with the milk of a h61y friendship;" To a superior who had failed somewhat against charity in an effort to establish religious observance, St. Francis de Sales sent this gentle correction: "Your zeal was quite good, .but it had the defect of being a little bitter, a little severe, a little exacting; now we have purified it from this; it will henceforth be sweet, mild, gracious, peaceful, fore-bearing." True charity requires the maintenance of a correct balance be-tween self, God, and the neighbor. This is had through the exer-cise of the virtue of humility, one of the finest qualities to be found in authority. Thus, along with charity St. Francis would have humility as the mark of the superior. "Be~very simple; . . . humble yourself without discouragement; encourage yourself without pre-sumption." The saint at times treats this virtue of humility in the sense of repression of inordinate movements of self. For example, to a superior giving way to impatience amid the trials of dealing with subjects, he wrote: "Gradually tame down the vivacity of your spirit to patience,' sweetness, and affability amid the littleness, childishness, and feminine imperfections of the sisters who are tender with themselves and inclined to be always teasing a mother's ears." Even .personal imperfections in dealing with subjects can be used 16 Januar~t, 1955 FRANCIS DE SALES' ADVICE as a means of acquiring humility. "Our imperfections in treating affairs, whether interior or exterior, are a great subject of humility; and humility produces and nourishes generosity." II-~Emotional Control St. Thomas Aquinas treats the emotions from the standpoint of good or evil. Love, desire, hope, and joy are possible states in one who looks upon circumstances and persons as good. On the other hand, to regard these things as evil gives entrance to hate, aversion, sorrow, fear, and anger. In the exercise of office, a su-perior meets many difficulties, which, though seemihgly evil, can really be considered as good. Fo~ example, an immediate problem in the direction of the community somehow or other represents God's plan, which can have only good as its final end. Furthermore, to dwell on the defect~ of another is to burden oneself with dislike, aversion, anger. To lovenat least supernaturally--is to bring peace and jo.y into one's outlook. The most common emotional problems confronting authority are worry, anger, and discouragement. For their control and also for the cultivation of a spirit of peace and joy, St. Francis de Sales principally recommends, trust in divine providence and love of neighbor. Anxiety and worry may beset the one in charge of the com-munity. This mental state is reducible to the emotion of fear, which arises when. some evil in the environment seems insuperable. By trusting completely in divine providence, the superior will find a remedy; for God always helps, sends His grace, gives aid. "Up to now the anxiety .about direction and the apprehension of your future superiorsbip have agitated you a little and have often made you vary in thoughts; now that you are a mother of so many daughters, you should remain quiet, serene, and always the same, reposing upon divine providence, which would never have placed all these daughters within your arms and in your bosom without having in some measure destined you an assistance, a help, a grace, most sufficient and abundant, for your upholding and support." In general, St. Francis would have the superior careful in the exercise of charge but without anxiety. "Be painstaking, but keep from eager solicitude." He does not, of course, analyze every ty.pe of worry; but be does mention how to avoid it in the making of decisions, and warns lest ufidue concern over personal imperfection and inadequacy interfere with proper direction of subjects. 17 EDWARD J. CARNEY Reoiew t~or Religious The saint points out that in important matters a superior may~ delay giving an answer. "Do not be quick to promise, but ask time to make up your mind in matters of any consequence. This is fitting in order to secure the good success of our affairs and to nourish humility." However, such a manner of acting differs from inde-cision, which comes from a fear of making an error in choice. St. Francis wishes the superior to rely completely on God and, once a decision has been made, to refrain from ceaseless examination on the course chosen. "When you have decided that something ought to be done, walk securely and fear nothing, regarding God as often as you can." "The resolution baying been taken, one should con-tent oneself with this, that on whatever side one turns the affairs of this world, there will always be much to be desired and to be. discussed, so that, after one has formed one's determination, one should not occupy oneself in sighing after the imagination of better things but in properly overcoming present difficulties, which, more-over, we cannot escape without encountering others greater, since every place is full of them." Sometimes a superior is beset by.a feeling of inadequacy. This may arise from many sources; such as, from lack of background or from personal defects in the spiritual life. Besides being a cause of internal worry and discouragement, it may prevent the superior from giving advice or counsel to the subjects. St. Francis de Sales wishes the one in charge of the community to trust in God and not to use personal imperfection as an excuse for omitting instruction to others. "If nobody worked for souls except those who have no difficulty in their exercises and who are perfect, you would have no father in me; we are not to give up consoling others because we are in perplexity ourselves. How many good doctors are there who are far from being in good health, and how many beautiful paintings are made by ugly painters? When, therefore, your daugh-ters come to you, tell them simply and with charity what God may" inspire you with--and do not send them away from you empty." Worry is not always limited to an immediate problem. Often it is anticipatory, even of the very distant future. In most cases, such difficulties never materialize. If they do, they are not as great as expected. Undue care tends to make the imagination overexag-gerate, to face issues not singly, as they generally occur, but in ac-cumulation. Such troubles are harder to bear than those of reality. "And so, my dear daughter, the multitude of difficulties terrified you; and you bad thoughts of giving it all up: meantime, you have 18 January, 1955 FRANCIS DE SALES" ADVICE' found that all is done. It will be the same with all the rest; per-severance will overcome everything." St. Francis de Sales would have the superior ask for grace and help to face each present mo-ment and then leave the future in the hands of God. "The true servant of God is not solicitoUs for the morrow; she executes faith-fully what He wants today, and tombrrow what He wants; and, after tomorrow, what He shall want then." "Our Lord does not will us to ask our annual bread, or monthly, or weekly, but daily. Try to do well today, without thinking of the next day: then on the next day, try to do the same; and do not think of all you will do during the whole time of your office; but go from day to day fulfilling your charge without increasing your solicitude, since your heavenly Father who has care today will have care tomorrow, and, after tomorrow, of your guidance, in proportion as, knowing your infirmity, you hope only in his providence." Yet divine help is not always given immediately or in the way requested. God acts as He sees fit, and the superior must wait His aid with both patience and courage. "But to work well in this business, 'there is needed an un-conquerable courage and the awaiting of the fruit in patience." In many of his directives to superiors, St. Francis de Sales urges sweetness and mildness. This is equivalent to advising con-trol of anger, which arises as a reaction against some hindrance to one's own will. Under its influence one may unduly assert a per-sonal course of action without consideration of the harm done to the feelings of others. For example, improper anger may spring up when a superior sees a subject violating the Rule or guilty of some fault worthy of reproof. St. Francis warns against correc-tion through ill-controlled anger, pointing out that by it the weak may be discouraged and 'that mildness .itself is more efficacious. "But still, as you know, while remonstrating earnestly, you must use love and sweetness; for admonitions have a better effect so; and, otherwise, one might drive away these somewhat feeble hearts." Furthermore, the saint advises the superior to show special atten-tion to those who commit faults and to rely on the help of Christ and of Mary in this task of exercising mildness towards the neigh-bor. "Be .very tender with regard to those who are more imperfect, to help them profit by their imperfection. Bear in ~mind that a very impure soul can attain a perfect purity if well assisted . Note that those who have the greatest number of bad inclinations are those who can reach a greater perfection." "Do not get angry; . . . recognize that our Lord and our Lady, having laid upon you the 19 EDWARDJ. CARNEY Reoiew [or Religious distraction of the house, know well and see that you are disturbed therein; but they do not cease to love you provided that you are humble and trustful." Discouragement, arising when some hoped-for good seems un-attainable, may afflict the one in charge of the community. St. Francis mentions some examples of this trouble. One deals with the impatience of the superior who, wishing the community to ad-vance in the spiritual life too quickly, becomes downcast when im-perfections still remain. Progress, of course, must always be made, but gradually; and minor imperfections do not detract from the essential beauty of a good work. "That there have been-some acts of impatience, immortification, disdain, disobedience, self-love cer-tainly cannot be denied; still, for all that, the substance of the af-fair does not cease to be good and according to God's will. All the defects which occur in a good work do not spoil its essential goodness." Another source of discouragement to superiors is the criticism directed against them. St. Francis de Sales counsels against too great sensitivity, pointing out that the occasions which give rise to com-plaint are often insignificant, advising consultation with one's coun-selors and complete trust in God's providence. "Take good care not to fall into any discouragement when you are murmured at or criticized a little. No, my dear daughter; for I assure you that the business of finding fault is very easy and that of doing better very 'difficult. There needs but very little ability to find fault, and something to talk about, in those who govern or in their govern-ment; ¯ and, when someone reproves us or points out to us the im-perfections in our conduct, we ought to listen quietly to it all: then lay it before God, and take counsel with our assistant sisters; and after that do what is considered best, with a holy confidence that God will bring all to His glory." Insofar as possible the saint would have the superior remove any objective reason for such criti-cism. "The diligence of superiors ought to be great in applying a remedy to the very lightest murmurings of the community. For, as great storms are formed by invisible vapors, so in religion great troubles come from very light causes." There are, of course, many other types of discouragement in a superior's life; and sometimes these contribute towards a desire for removal from office even before expiration of term. To seek such an escape may be equivalent to manifesting insufficient trust in divine providence. No longer relying on God, the superior turns 2O danuar~t, 1955 FRANCIS DE SALES' ADVICE to self and to other human' beings--means always inadequate. A wish for relief from the burdens of the superiorsbip arises. In such a case St. Francis de Sales would recommend humility and confidence, in God's providence. Humility leads one to recognize that through self nothing can be achieved. Trust in divine providence brings the recognition that through God much is possible. To a superior in such a state of mind, St. Francis sent the following words: "Remain at peace then, my dear daughter; be a mother, and a good mother, as long as God shall so ordain." In moments of discouragement the one in authority may wonder to what degree the natural affection of the subjects is possessed. St. Francis would have the superior avoid" such a consideration and simply serve God courageously in all events. "I do not want you to be so tender, but like a strong woman to serve God with a good courage, looking at Him alone; and, therefore, when those thoughts as to whether people like you or not come into your mind, do not even look at them, assuring yourself that they will always like you as much as God wills." " Since human nature is weak and subject to failure, it would be very difficult to achieve a complete control of the emotions. Thus, the superior may be shaken with internal worry, anger, and dis-couragement. However, St. Francis de Sales does advise an external appearance of calm and peace in spite of thes~ inward troubles. "Take great care to maintain your exterior in a holy equableness. And if you have any trouble in your mind, let it not appear outside." The emotional stress present in everyday life may from time to time increase. If it does, a common difficulty is possible. The practical judgment ldecomes faulty, and suspicion enters into the evaluation of persons and situations. Proper relaxation and or-dinary care of health are helpful preventives. Thus, St. Francis counsels a superior "not to be overcharged with excessive care." To another he writes: "Take care of your health that it may serve you to serve God." Ex&ssive austerities may likewise be injurious to health and judg-ment. "To eat little, work hard, have much worry of mind, and refuse sleep to the body is to get much work out of a horse which is in poor condition without feeding him up." Without depreci-ating the vhlue of external mortification--always to be regulated by the Rule~t. Francis was of the belief that the interior repres-sion of the passions and the cultivation of the corresponding vir-tues are of more importance. "Do not burden yourself with too 21 EDWARDJ. CARNEY many vigils and austerities, my dear daughter; for I know well what I am saying in this. But go to the ro~tal port of the religious life by the royal road of the love of God and your neighbor, of humility and gentleness." "For my part, I should greatly approve that you do nothing but simply follow the community in all things, whether in mortifications or in whatever it may be. It seems to me that it ought to be the principal practice of a superior, this going before her daughters in the simplicity of doing neither more nor less than they do. For this causes her to be greatly loved, and marvelously keeps the spirit of her daughters in peace." Another of St. Francis' recommendations to superiors is an at-titude of peace and joy, even in the midst of troubles. Union with God is the source of such optimism. "And in all events it behooves to remain at peace in the will of God, for which ours is made." "Take care to preserve the peace and tranquility of your heart; let the waves growl and roll all around about your back, and fear not; for God is there: and, by consequence, safety." A consideration of heavenly reward also contributes towards this spirit of tranquillity. "My dear daughter, you are a spouse, not as yet of Jesus Christ glorified, but of Jesus Christ crucified; for which cause° the rings, the rich chains, and ornaments which He gives you, and which He wants you to wear, are crosses, nails, and thorns; and the marriage feast is gall, hyssop, and vinegar. In heaven above we shall have the rubies, diamonds, and emeralds, the wine, manna, and honey." . (To be continued.) BACK NUMBERS AVAILABLE Complete sets of back numbers are available for 1948, 1949, 1951, 1952, 1953, and 1954. The sets for each of these years sell at $3.00 for the United States and Possessions, and Canada; all other countries, $3.35. Individu'al copies of the following are still available at 50 cents per copy in the United States and Possessions, and Canada; all other countries, 60 cents each. 1943--January. 1944--January, March, May. 1945--November. 1946--'july. 1947--,Jan., May, July, Sept., Nov. 1948--Jan., May, ,July, Sept., Nov. 1949--March, May, July, Sept., Nov. 1950--March, Sept., Nov. 1951--March, May, July, Sept. 1952--March, May, July, Sept., Nov. 1953--Jan., March, May, July, Sept. 1954--A11 numbers. Please order from our business ot~ce in T6peka, and enclose check or postal money order to cover the amount. Postage will be paid by us. Address: Back Numbers Department Review for Religious 606 Harrison Street Topeka, Kansas 22 Though!:s on t:he Cont:empla ive Lit:e Mother M. Immaculata, P.C. IN view of the great mass of literature by both ancient and modern writers on the subject of contemplation, the title might indicate an unnecessary addencluro! Yet, while it is certainly true that the growing interest of our own age in the subject of contemplation has occasioned a new influx of books on the sub-ject, it remains a fact that much of that interest is mere curiosity, the seeking after something occult or thrilling, and that souls who are earnestly seeking something to satisfy the insatiable hunger left in them after earthly pleasures have waned remain in a state of confused uncertainty about the meaning of total renunciation and union with God in solitude. Contemplation has become al-most a byword of our generation. How many really know what it means? Words nowhere display their inadequacy so completely as when one must use them in writing of contemplative union with God. The greatest contemplative will always be the Virgin Mother of God; yet she has left us no words with which to teach us, save only that her soul magnified the Lord and that she rejoiced in Him. Nothing of the darkness, suffering, and desolation which were hers as coredemptrix has come down to us in words, save that cry which was wrung from. her Immaculate Heart on the one occasion on which we know she spoke to her divine son: "Son, why hast Thou done so to us?" Before any words were coined, before the creation of the ma-terial world, the contemplative spirit lived in heaven where the seraphim and cherubim lay in prostrate adoration before the most Holy Trinity in a state of overflowing bliss. These were the first contemplatives, whom we hope one day to join. There were contemplatives in the Old Testament, but 'fear dominated their souls as much as love did. Surely Isaias, behold-ing in spirit the virgin birth of Christ and then that same Redeemer reduced to utter ignominy, was a contemplative. Yet it required the love of our Redeemer Himself to establish .the full contemplative life in His Church, beginning it with the first and greatest con-templative vocation: that given to His own Blessed and Immaculate Mother. Can we imagine a more perfect house of contemplation 23 MOTHER M. IMMACULATA Review for Religious than that of Zachary and Elizabeth, when our Blessed Lady, the very tabernacle of the world's Savior, went about the humble house-hold duties in silent and joyous contemplation of the God within her, who, her duties completed, joined with her aged cousin in prayer and the chanting of the psalms, those mystic songs which even today form the choir prayer of contemplative communities throughout the world? The apostles, whose days were a succession of sufferings, hard-ships, and failures in the building up of the Mystical Body of Christ, were truly contemplative. What better proof of this than St. Paul's words: "'Mibi enim vivere Cbristus est!'" Down. through the centuries, the Church has fully recognized the value of the con-templative life of union with God; in the complex existence of our modern age, she still jealously guards the contemplative spirit which seems--only seems!--to have become rare. When we consider the persecutions which the Bride of Christ is undergoing in our "enlightened" age, I am inclined to make the bold statement that the martyred bishops, priests, religious, and faithful who have bravely confessed Christ by suffering and dying in physical and mental torture under Communistic rule are true con-templatives. As a case in point, we might mention Maryknoll's Bishop Ford, who had a truly contemplative spirit. He is only one of those whose union with, and love for, our Redeemer grew to such proportions, that the tortures and martyrdom he endured must have left only a diaphanous veil between him and the unseen world which is so very real to every contemplative soul. Prayer to a contemplative who has lived the life for forty years is undoubtedly different from the prayer that is essential to any religious or from the prayer of the young and inexperienced nun. There are active religious whose prayer is truly contemplative. Nor is the contemplative vocation given to anyone in its fullness at a given time. Often it seems to be taken for granted that entrance into a contemplative cloistered community "makes" the contemplative. Progression is thought to be a part of the contemplative life; ~ve are born, not made, by grace! Yet, if there is any vocation where a slow and persistent progress is the norm, it most certainly is the vocation of the contemplative. What does the adolescent boy or girl bIessed with a call to the Iife of contemplation know of the life of interior union with God? He or she has God's summons and the virgin soil for His planting; that is all. Gradual growth to maturity, integrity, spiritual strength is as much a part of the 24 ,lanuary, 1955 THOUGHTS ON THE CONTEMPLATIVE LIFE contemplative life as is the growth of an infant to manhood. Neither is it a painless growth! Death of self by continual self-ab-negation and self-effacement is the only really effective process of spiritual growth. And it is never painless! Passive acceptance of God's active and permissive will demands steadfast adhesion to His love. It is not easy.I have seen a leaflet which explained how easy it is to be a saint. In point of fact, sanctity "comes easy" to no one. We are members of a fallen race. Unless there be a steady spiritual progress, the contemplative can, and most certainly will, settle down into a mediocrity which is likely to become a hopeless stagnation. With no specialized ac-tivity, such as the outward apostolate imposes on souls and which brings a certain responsibility, the contemplative can settle into a groove of mediocrity and remain undisturbed in it, rousing her-self only on occasions which become more far-spaced. She can go on through life failing to accept the graces which could lead her to the most intimate union with God, until she finally must appear before Him quite empty handed, since she performed no outward work of the apostolate and only stood still on the high road into which He had beckoned her. If the greatest contemplative of all times, the spotless taber-nacle of God's humanity, mounted to an ever-higher sanctity all her life by the ladder of suffering and sorrow, can we who have inherited from our fallen first parents a constant down-drag of nature think to acquire a painless sanctity? We know that the sorrows of our Lady marked the highest flights of her peerless holi-ness~ until the day when the longing of her Immaculate Heart for eternal union with her divine son burned out the last throbbings of her heart and broke it with love. Although poles removed from Mary, we still may, and can, reach out for a union with God as uninterrupted as a creature's can be. Amidst the duties, trials, joys, and sufferings of daily life, our union can, and should, grow, wherever the call of God may have summoned us. If this is true of the active apostolate, and who will say it is not, how much more of the contemplative? But only too often we mistake true values in our daily lives. We certainly do not look for the fleeting pleasures of the world. We do. not want them; we would not enjoy them. Yet we. often look for peaceful hours of prayer, serene living with our fellow religious, untroubled lives as essential to our growth in union with God. Actually, ,it' is the sufferings, spi~ritual and physical, the little annoyances, Of 25 MOTHER M. IMMACULATA Review [or Religious community life, self-denial in our daily duties, and especially the little misunderstandings, misinterpretations of our Words and ac-tions, the setting aside by others of what we regard as so important that bring us to spiritual maturity and closest union with our divine Spouse. The things that so persistently tend to efface self and re-quire a self-abnegation which often shrivels our hearts, though those around us know nothing of it, are the things that indeed can, and do, lift us to a union with our Beloved as no peaceful prayer can. Only the passive acceptance of God's will can ever give us deep interior peace; and this kind of peace is an absolute requisite for true holiness. Faith grows deeper, more seemingly tangible, in the soul whose prayer becomes ever more uninterrupted. And .every true contem-plative will strive to live more and more in this atmgsphere of true peace which, whether accompanied by sufferings great or small, is union with God. If our Lady's prayer supported the infant Church, it was because her power consisted as much in her ardent love for, and union with, the divine will as in her prerogative as mother of 3esus. The power of the prayer of any contemplative, whether offered in the cloister of a monastery or in the de~ert of the world, is measured by the degree of loving, uninterrupted union with God in the fulfillment of His divine will, rather than by the number of bouts spent on one's knees and the number of penances performed. I have said that the unseen world of faith is very real to the contemplative. Only hearts tbat can envision more than the ma-terial and accidental above them know the true value of those very things. When the apostles knew our divine Lord only from His external words and actions, even witnessing His miracles, they still .knew Him only slightly. But after they bad passed through the darkness of Calvary, bad experienced the loss of everything, and realized their own littleness and cowardice did they begin to see Him as the true Son of God. To see ourselves as mean and ignoble, to know ourselves quite capable of any sin is the beginning--gnly the beginning!---of bumilil~y. And without humility there is no union with God. "He resistetb the proud." Before the apostles had experienced the depth of their own weakness, they were all ready to boast with Peter: "Not I, Lord! . Never will I betray Thee!" The contemplative who fancies herself above the weaknesses of others, wbo pretends to a refined scandalization at the faults of others, shows bet own immaturity in the contemplative life. The 26 Januar~t, 1955 THOUGHTS ON THE CONTEMPLATIVE LIFE great contemplative Teresa of Avila has said that true charity is never surprised at the faults of others. When the apostles had tasted the bitterness of their own weakness, they became fit instruments for the grace of God. The contemplative who has acquired enough self~knowledge to elevate herself above no one is ripe fruit for God's plucking. Standing in darkness, we begin to see into the "world intangible" and to understand true values. The occasions for self-abnegation which come to us can be grasped and taken in swiftdecision when we live in the unseen world where we know the Bridegroom of our soul watches. He upholds us, accepts with a loving hand the seem-ing trifles which the soul gives Him. One day she will find them again in that same loving hand and realize how great a value He has set upon her hidden gifts. Only in the unseen world are her actions fully evaluated, unmistakably understood; and her convic-tion increases that only in that darkness does true light come to her since there alone she sees all, not in the external passing of each action, but in the eternal value of it. The invisible grandeurs of the Christ-life in the soul and in the Church are little realized, though the faithful sometimes catch a rumor of them in solemn liturgical functions. But the eternal values of the unseen world are truly ours; ~and, when we live with ever-growing conviction of the glory and strength hidden beneath external actions of each hidden soul, we have come into true riches. We should not forget that the real mystic is one who is so per-fect an instrument in God's hand that in her highest activity she is 'still closely and passively united to Him, humbly allowing Him to do what He wills with her and humbly "following His will inher every action. That is union with God indeed. Holiness which wants to appear, to make an impression, is not holiness at all. Exter-nal signs of sanctity are not themselves holiness. Their interior cause is holiness in truth. We must strive to be so perfect an instrument in God's hand that He can do what He wills with us or do nothing at all with us if He so chooses. Perhaps this latter is the most ex-quisite form of a soul's acceptance of God's will. Is, then, all our union With God to be centered upon suffering and mortification? Assuredly not. The soul that thoroughly grasps the importance of being lovingly passive in God's hand can afford to be active; for her, prayer accompanies and informs all her actions. Her work is prayer, sprin.ging out of the intense prayer of her hours before the Blessed Sacrament, her chanting of the Divine 27-, MOTHER M. IMMACULATA O~ce, etc. Prayer and work and suffering form the great trilogy of .the contemplative's love of God. In the perfection of contempla-tion, they lose.their separate identities. Only the soul of prayer can make work a prolongation of prayer. Only the soul of such uni-versal prayer is equipped to suffer. Francis Thompson's words in "The Hound of Heaven"-- "Must Thy harvest fields be dunged with rotten death?"-~hold a depth of meaning almost unfathomable. How truly the fields of our kouls are fertilized with the death of self in the daily acceptance of all that so often appears trivial and yet is so searing to our souls. It was another poet who spoke those marvelous words of the Church's greatest lover who had learned that "Love must burn e'er it con-sumes." It is the searing of our self-will which is the mortification spiritual writers speak of as the most important requisite for interior prayer. The disciplining of our hearts in their desires and attach-ments is what constitutes this necessary mortification, not the little exterior mortifications we impose upon ourselves and which often wonderfully flatter our pride. To be able to unshackle ourselves from our attachment to ourselves, our ideas, our plans, our petti-ness, which makes us pity ourselves over every little real or imagined neglect or grievance, is to leave ourselves free and in such liberty of spirit that the Holy Spirit may make the tender chords of our souls vibrate with the music of interior and uninterrupted prayer. Thus will our souls bask in the light of truth: the truth about ourselves which is humbling and salutary; the truth about God, our lover and beloved, which exalts us. I can only repeat the words which God has used to bring strength to a teaching sister who so' graciously expressed her gratitude: It is not the things which en-rich us, but the things which efface us, which lead us steadily up-ward to closer union with God, our heart's beloved. APOSTOLATE OF THE PRESS We have received two booklets--A Brief History of the Daughters of St. Paul and God Gave This Modern World a Modern Religious Congregation--which de-scribe the founding and work of the Daughters of St. Paul. The special mission of this institute is the apostolate of "the editions"--that is, of press, screen, radio, etc. The sisters publish books, newspapers, magazines, etc. They themselves do the printing--from typesetting to binding; and they diffuse this material by direct distribution and by founding traveling libraries and bookstores. The institute, founded in Italy in 1915, was first established in the United States in 1932, at Staten Island, New York. Besides this original foundation, the sisters now have convents in Derby, N. Y. ; Boston, Mass. ; San antoni~o, Texas; Youngstown, Ohio; Alexandria, La. 28 Longevity Religious Women Sister Josephina, C.S.3. THE question often arises pertaining to the years of service in a given religious community. A study was made of the longev-ity of a community of men by Schnepp and Kurz.1 The study embraced 2,380 members of the Marianist order from 1819 to 1951. The mean ayeat death for religious men', according to the above study, was 55.7 years with a standard deviation of 22.4 years. The median age was 61.5 years. In order to compare similar data for women religious, necroiogy data were obtained from two religious communities for women, one in the eastern.part of the United States and the other situated in the midwest. The geographical sampling was felt adequate as the midwestern community reached as far north as Minnesota, west to California, and south to Texas. The two communities supplied for the period 1925 to 1950 the number of religious who died during each year, age at entrance, age at death, and type of work done in the community. For convenience the work was placed in two categories: teaching and housekeeping. To safeguard the iden-tity of the communities, they shall be called Group A and Group B. Both communities are the same in essence as having the same foundress. However, each is independent, with its own provincial and council. Group A numbered 1"81 religious who died in the period from ¯ 1925-1950, of whom 132 were teachers and 49 were non-teachers. Group B numbered 197 deceased members of whom 156 were teachers and 41 non-teachers. The actual number of religious of each community is approximately the same. Table i presents data related to the average age at entrance into the community. The range for both groups was from 14 to 50 years with a mean entrance age of 25.32 years. An important consideration is the actual number of years spent in the religious community. This was obtainedby subtracting the entrance age from the age at death for each member in the study. Table 2 presents the summary for this information. The average age at death was the final aspect of the study. Table 3 summgrizes the evidence for the groups. ZGerald J. Schnepp, S.M., and John T. Kurz, S.M.: "Length of Life of Religious Men: Marianists, 1820-1951," REVIEW FORRELIGIOUS, XII (Jan., 1953), 15-20. 29 SISTER JOSEPHINA TABLE I: AVERAGE AGE AT GROUP N A-~Teachers . 132 Non-Teachers . 49 B--Teachers . 156 Non-Teachers . 41 A ~d B--Teachers . 288 A ~ B--Non-Teachers. 90 A £d B--Teachers and Non-Teachers. 378 ENTRANCE MEASURE MEAN S. D 22.18 4.4 25.72 5.0 24.0 5.0 26.5 4.6 23.3 5.4 24.22 4.8 25.32 5.42 TABLE 2 : GROUP MEAN NUMBER OF YEARS IN RELIGION N MEASURE MEAN S. D A--Teachers . 132 44.4 15.95 Non-Teachers . 49 41.9. 15.95 B--Teachers . 156 34.3 17.25 Non-Teachers . 41 39.95 12.00 A 24 B--Teachers . 288 38.45 17.40 A 24 B~Non-Teachers. 90 41.05 14.70 A ~ B--Teachers and Non-Teachers. 378 38.45 16.65 TABLE 3: AVERAGE AGE AT DEATH GROUP N A-~Teachers . 132 Non-Teachers . 49 B--Teachers . 156 Non-Teachers . 41 A 24 B--Teachers . 288 A ~ B-~Non-Teachers. 90 A ~ B---Teachers and Non-Teachers. "378 MEASURE MEAN S. D 65.85 15.50 67.35 14.25 58.35 17.10 66.75 12.50 63.10 16.95 67.65 13.35 62.76 16.45 Comparing the total average age of women religious 62.75 years with the total average age of religious men 55.7, one may as-sume that religious women have a longer life Span than do religious men. However, the span for the study by Schnepp and Kurz em-braced the years 1819-1951 and the present study the years 1925- 1950. Medical science has made significant advances during the past quarter of a century which no doubt account in part for the longer life span of the religious women ificluded in this survey. 30 The story of the foundress of the Dominican Sisters of the Sick Poor. /V ot:her Mary Walsh Sister Mary Teresita, O.P. sISTER MARY sat down at the old pine table that served as her desk to write a letter to a friend. It was late October, 1887. The little group of lay tertiaries of, which she was the head was still very small. Katie .Barrett, her companion of the first strenuous years, the sharer ot~ her brightest hopes and dreams, had just left her after nine years together. Katie was tired out from the exhausting physical labors required of her, and the enthusiasm which had been hers in the beginning had now turned into dissatisfaction and discontent. Many years later Katie Barrett would re-enter Mary Walsh's life, bringing sorrow and an almost unbearable trial. On this day Mary Walsh could only look back. If she could have foreseen the future, she would have rejoiced; for that little group would some day be known as the Dominican Sisters of the Sick Poor and would achieve her cherished hopes and ideals, nursing the sick poor from eleven convents in various cities throughout the country. She thought of her birth in London and her quick exodus from there after the death of her parents from black diphtheria. The memories of her childhood were indeed pleasant as she mentally relived those happy times with her grandmother in County Limerick, Ireland. As a child she was affectionate and intelligent, quick and lively with many charming ways--and others perhaps not quite so charming; for her temper was as quick as her affections and her dislikes as decisive as her busy and curious little mind. When she was eighteen, her grandmother died; and she had to face the problem of making her own living either there or elsewhere. She decided to leave for the United States at the earliest opportunity. She arrived in this country as a ward of her uncle, who took her to live with his family in Philadelphia. Emerging a year later as a young wo-man of poise and grace, of gentle dignity, of chaste and joyous charm, but with limited educational benefits, she decided to try her fortune in New York where so many others of her race had sought a live-lihood. Securing employment as a laundress, she lived alone and friendless in a big and noisy city, endearing herself everywhere with her simplicity and inner peace. 31 SISTER J~IARY TERESITA Review [or Religious She remembered especially an August morning in 1876, not long after her arrival in the metropolis. The morning dawned, bringing with it the threat of showers, as dark, restless clouds scurried across the gray sky. She was hurrying along the streets of New York's lower East Side intent on the day's work. A child's pitiful cry emanating from a nearby tenement arrested her attention. Mary's response to the child's mournful plea of, "My mother's .sick, and I don't know what to do," was to reassure her gently and follow her up the rickety steps to a foul-smelling, unkempt one-room apartment. Filled with mixed emotions of sadness and anger at the sight that greeted her, and despite the disconcerting dryness in her throat, she managed to utter a few comforting words to the young mother who lay in the corner almost unconscious, with a dead infant at her side. Fright was mirrored in the stricken eyes of several other youngsters who stood huddled against a nearby wall. This stranger's unmistakable sincerity and personal interest in their welfare made a deep impression on the Dunne's; and, be-fore many .days had passed, the sick mother's spirits were soon revived. In the meantime, however, Mary found" herself unemployed. Taking care of the Dunne family all day long had necessitated neglect of the laundry work by which she made her living. When con-fronted with an ultimatum by her employer, her conscience and the dictates of charity left her only one choice. She would continue caring for this poor family that was on the brink of disaster both spiritually and materially, and God would take care of her. For choosing thus, she was to exclaim in later years, "I knew that day that hereafter I was to give whatever I had to those poorer than I. I said to myself, That's to be your life, Mary Walsb, to give what you have to the poor." At times the magnitude of the offering and the arduousness of the sacrifices ahead would almost overwhelm her, but she would never waver. Almost in a single focal point her inner desires came to bear with sharp intensity. Briefly and most effectively her new career was launched. This incident was to influence her whole life. Though not conscious of it, at that time she was laying the foundation of her real vocation as a benefactress and friend of Christ's sick poor, no matter what race, creed, or color. It-was amazing with 'what alacrity the local tradesmen were willing and eager to help this young woman in black. Though a stranger to most of them, her genuine honesty and simple eloquence won their support. The candor in her eager 32 Januarg, 1955 MOTHER MARY WALSH ~yes, the enviable integrity which her strong features displayed,, and her cheerful disposition enabled this obscure young laundress to effect an immediate and overwhelming response from everyone to whom she appealed. That was in 1878; and that was when the thought struck her that perhaps there might be other young women who would, if made aware of the appalling misery in their midst, help to alleviate it. It was then that Katie Barrett, with an enthusiasm as eager as her own, joined her; and together they began the work of nursing the sick poor in their neighborhood. She herself recalled this period in later years when talking to the sisters. "We lived on the West Side in two rooms on the top floor for two years. We went there late in 1879. We worked insofar as it was pgssible, i.e., only the first three days of every week, in order to spend the rest of the week among our beloved poor. We did laundry work--washing and ironing--in our own little flat. It was hard to maintain an even division of time, because often we couldn't get the clothes dry or laundry bundles were larger than we expected; and we were urged to accept more washing than we could take care of. That was a temptation of no mean size, for we needed the money desperately. We worked to earn money to pay our rent and food and to buy supplies for the poor and sick, for our begging campaign could not take care of the .many needs. We saw so many people who were in greater need of food than we were that we could enjoy our humble fare much better when we shared it. Many a/time we had only bread and water and enjoyed it. Our plain black dresses and the large wicker basket that we carried soon became symbols of begging in the neighborhood." Now, in 1887, Sister Mary was writing to Father Nevins, the spiritual director of her little group, to tell him that Katie had left them, It was hard for her to understand Katie's attitude because her own love for the sick poor had increased a hundredfold during the years. Father Aloysius Russell Nevins, C.S.P., had assumed the direc-tion of the little group only a few years before, but he knew the few tertiaries quite intimately, and Katie's defection was a sad blow for him also. His invaluable advice and counsels were a great'bul-wark in those early days when so many of the clergy regarded Mary Walsh as an impractical visionary. They would denounce her as trying to effect a century of progress in a decade. Amazing indeed ,were the results she accomplished in spite of these many handicaps 33 SISTER MARY TERESITA Review/:or Religious and setbacks. The years began to pass by more rapidly. Her days were even more crowded with work and responsibilities. Her health was grad-ually weakening, too; but she paid no attention to it, for, as a Ter-tiary of the Dominican Order, her increasing pains and difficult vision could not prevent attendance at her religious exercises and at her work. Meanwhile, the little band had grown quickly and just as quickly had dwindled. The utter poverty, physical hard-ships, and the rigors of religious life without the compensations afforded by a recognized order proved to be too ~nuch for the many, young enthusiasts who tried to live the life. Some twenty years later, in 1900, Si'ster Mary found herself with still only one com-panion, little Sister Teresa as she affectionately called the young sister who was in delicate health. When she was only five years old, Sister Teresa had come to live with Sister Mary. An aged uncle bad become Teresa's guardian at the death of bet parents, and she lived with him over a year when his health began to fail. It was the uncle's urgent request to Sister Mary, who bad been nurs-ing him through his last illness, that she take and care for the little girl. This Sister Mary did; and the playful, joyous, though always delicate youngster grew up sharing the sisters' life of poverty and hardship. Her one ambition was to become one of "Sister Mary's Sisters" when she was of age. This she did and chose the name of Sister Teresa. Though only eighteen at this time, she was a source of joy and consolation to Sister Mary in the dark and somewhat ominous days they 'shared. The turn of the century ushered in renewed hope and increased life through a transfusion of young, fresh blood into the hardened arteries of the struggling group. Upon the death of Father Nevins, ¯ the Reverend Peter J. O'Callaghan, C.S.P., became the spiritual guide of the little band. With flashing blue eyes and a firm, strong mouth which knew no indecision, Father O'Callaghan's very ap-pearance disseminated vigor and enthusiasm. Together they dis-cussed the possibilities and hopes for Sister Mary's work and the eventuality of becoming a recognized branch of the Church's fam-ily. Though Father O'Callaghan was sixteen years her junior, Sister Mary accepted him as her spiritual superior and would always ac-cept his counsels and advice as the word of God in her behalf, though in a short wh.ile that voice would assume a harsh note and force her into disharmony with her beloved community. In 1903, Sister Mary received an application from a young wo- 34 danuar~, 1955 MOTHER MARY WALSH man who she realized was no ordinary aspirant. In explaining the work and ideals of the community to Miss Brown, she stressed their extreme poverty. To the former school teacher she said, "We nurse the sick poor in their own homes. We accept no money for our work, and we make no distinction among our patients. Their color, religion, or lack of it, is no barrier to our services. You must know that we are very poor ourselves and live by the charity of others." The newcomer listened attentively and expressed her willing-ness to share their life. Elation and gratitude filled the heart of Sister Mary, for here was a candidate with the advantages of a good education and many friends in the neighborhood and who could do much to make known the plight of the sick poor. Within two months the infectious personality of Sister Annette, as she was called, bad gained for her the love and esteem of all the sisters, especially Sister Mary and Father O'Callagha9, who were quick to appraise the talents of this newcomer. Her business acumen was remarkable: and it is, therefore, not hard to understand that she was appointed treasurer of the group in such a short time. Realizing l~er capabilities and the respect she had won for herself both in religious and business matters and thinking of the advance-ment of the community, Sister Mary approached Father O'Callaghan and with characteristic humility suggested that Sister Annette be named superior in her stead. At first he was much abashed at such a precedent, but Sister Mary's persuasive humility and depth of sincerity won his approval. Thus in March of 1903, only a few months after her entrance, Sister Annette was appointed superior and Mary Walsh, after twenty-seven years of hard work, humbly and joyfully submitted to this woman of fresh ideas and hearten-ing determination. On that day a new page was written in the his-tory of the Dominican Sisters of the Sick Poor. Prestige and authority show a person's character in its true light. They give rise to the best and the worst in an individual, and at times to a little of both. The fact that Sister Annette was only three months in the community at the time of her appointment gives credence to the forcefulness of her personality. Her auspicious rise in power was recognized by all as something unique. As far as her administrative abilities were concerned, she proved to be all and even more than they had hoped for. It can be said that she accomplished much for the good of the litt!e group and procured many influential friends for it who were to prove lifetime benefactors. However, the qualities which in previous months bad attracted her to the foundre~s, 35 SISTER MARY TERESITA Review for Religious Sister Mary, now only repelled and annoyed her. Sister's unaffected humility she shrugged off as diffidence and timidity, and her ideas and suggestions were relegated to "those belonging to another .era." Subtly, she contrasted the hardships and burdens of Sister Mary's regime with the efficiency of her own. Her host of wealthy friends had been able to help the community a great deal in financial mat-ters. Unfortunately, however, things were not all as they appeared to be on the surface, for Sister Annette had fallen victim to a strange illness. Refusing medicaI attention, she would retire to her room for days at a time; and then as suddenly as it had come on the ill-ness would leave and once again she would be her old self. Sister Mary's keen mind appraised the situation; and, after long and prayerful deliberation, she decided to make known her fears to Father O'Callaghan. She was sure that Sister Annette had fallen prey to an indiscreet use of the narcotics to which she had access. Though at first she used them cautiously, as time progressed and her resistance was weakened, she succumbed to them completely. The mainspring of Sister Mary'scharacter was a dogged, stub-born, self-willed courage. Fired with love for her community, she presented the facts to Father O'Callaghan. Sister Mary knew that it would be di~cult to tell him these things, for the priest had the greatest admiration and respect for Sister Annette, but she never dreamed what the outcome would be. The priest listened quietly, his burning blue eyes showing their disbelief, his stern profile slightly contemptuous and his voice calm but openly rebuffing her. Yet, she found herself speaking with a calmness to match his own, which was astonishing in the face of such a grave situation. He could not believe that Sister M~ry was capable of harboring such uncharitable thoughts, and in no uncertain terms he made his position clear. It was his opinion that Sister Mary was unduly critical and perhaps regretful of her lost authority. It was true that it was at her own suggestion that Sister Annette assumed of-rice, but perhaps now she wanted it back. With eyes lowered and a heavy heart, Sister Mary replied slowly and placidly, "I want the best thing.for the community now as. always. I have .told you the truth with the good of the community and nothing else in mind." Father O'Callaghan, too, wanted the best thing for the com-munity, but it was very hard for him to accept this strange story, and he thought that perhaps it might be Sister Mary, herself, who was sick. Partial blindness had been threatening her for some time 36 #anuarg, 1955 MOTHER MARYWALsH now; and the years of exhausting, body-bending and heart-break-ing work had no doubt exacted their toll. Always quick to ~each a decision, he flatly stated that as her spiritual director, he advised that she leave her community for an. indefinite time. Confirmed in strength that was not and never could be her own, she asked, "Father, where am I to go?" "To St. Michael's Villa in Englewood, N. J. The Sist'ers of St. Joseph of Peace are in charge. I shall arrange that you will have a private room and you will be responsible only to me." "How long will that be?" she inquired. "For a year at least." And continuing, he added, "I impose silence on you in all matters pertaining to the community." The crucible of adversity and sufferings, misunderstanding, and rebuttals was to claim Mary Walsh for its own. No saint ever.went through this life without realizing the inseparable connection be-tween the cross here and the crown hereafter. Few were giyen more opportunities than Sister Mary to m~ake a perfect con, nection. Arriving at the lonely station in Huntsville, Sister Mary looked in vain for someone to direct her to St. Michael's Villa. The station was empty though, and tears o~ loneliness welled up within her. As she began the long walk to the Villa; however, the. fund of divine grace, accumulated through the years, began to shine through. She felt the peace of Christ flood her with strength and acquiescence, with consent and joy. The flow of tears ceased, and she went on from the station more tranquil and freed from the nervousness and strain of this severe trial. A brief excerpt from her little notebook revealLher inner sentiments: "Oct. 6, 1903--Sent out of my home. God forgive my sister. God forgive my sister. I arrived in Huntsville, could get no carriage. Had to walk one and one-half miles through a lonely wood with my little bag and bundle. I felt the weight of them so much, but I thought of our Lord carrying His cross. I felt the bitterness of exile. How good God is to bring me to live with Himself when I am driven out of my own home. It is very lonely but God is here and that is the best of all.'.' Another disappointment soon befell her. Father O'Callaghan, the man who had sent her on her via dolorosa, was taken from her. For years now the sisters had benefited from his wisdom and prudence, so it was with deep regret that they learned of his trans-fer to a large parish in Chicago. Sister Mary was perhaps the most deeply affected by this change; for, though their opinions had di- 37 SISTER MARY TERESITA Review/:or Reliqious verged on many questions throughout the years, their souls were kindred spirits, united in tireless love and service to Christ and the sick poor. In later years it was to be said of him that he knew the mind and heart of the foundress better than anyone else. However, he continued to direct Sister Mary by way of the written word, and within a year he sent for her to join him in Chicago. For the remaining years of her exile, she worked as sac-ristan in his parish, living in silence and acute loneliness. Never once did she refer to her little community, which was now a legal cor-poration in the State of New York. Under Sister Annette's super-vision both the personnel and scope of work had expande'd, and the future was beginning to take on a brighter hue. Once again the faultless intuition of Sister Mary, which was bred of faith and true charity, had proven itself. Sister Annette's condition had become markedIy worse and her unfortunate addic-tion to narcotics was beginning to play havoc with the struggling group. Diocesan authorities intervened, and on November 23, 1906, she was admitted to St. Vincent's Retreat, Harrison, N. Y., for psychiatric care. Discharged seven mdnths later as cured, she led an exemplary and truly Christian life until the time of he~ death some twenty-five years later. Immediately, the sisters petitioned Father O'Callaghan for Sister Mary's return. He sent for her at once and, without any reference to her years of unfair exile, stated that she would once again assume command of the community at the request of the sisters and in com-pliance with his own wishes. This she did joyfully and never once alluded to the past. There was only one cloud to darken Sister Mary's homecoming. It was the absence of little Sister Teresa, who had died during Sister Mary's exile. Though the young sister bad written often, she had never once mentioned the serious condition of her health; and her death came as a severe blow to Sister Mary. The task of straightening out the many loose ends which her predecessor had left was a difficult one: but often, when deluged by the multitudinous problems which almost never abated and from which she never flinched, she would seek and find in daily prayer the support and supernatural strength she needed. Soon her charity became a byword in the neighborhood. She was ever ready at a moment's notice to assuage pain, to give advice, and to enter into every trial of those who sought her aid. A soul so richly endowed with the gifts of nature and of grace, as intelligent as she was holy, as cheerful as she was prayerful, as sensible as she was recollected, 38 d'anuar~j, 1955 MOTHER MARY WALSH free from any of the harshness or oddity which tend to make holy people offensive to others, she had the power of attracting souls. It was the ardent desire of Sister Mary to see her little com-nhunity placed on a more stable basis; for she realized that many of the young applicants, so zealous and enthusiastic and full of good will, needed the protection and he.lp of a recognized community as well as the work so dear to them. Toward this end both she and Father O'Callaghan would work indefatigably. It was natural that they would decide to affiliate with the Dominican Order since all of the sisters were Third Order members. Fortunately, Father O'Cal-laghan was able to influence a young Dominican priest in their cause. Father John T. McNicholas, O.P., later Archbishop of Cin-cinnati and lifelong friend of the community, was sympathetic toward the little group: but he xvishedto proceed cautiously. After his first meeting with the foundress, whom he described as a "light that could not be dimmed," he entered into the project wholeheart-edly. Later on he was to say.of Sister Mary: "Her.willingness to wait and her confidence that God would bless her work impressed me beyond measure. I could never forget her firm resolve that her community should accomplish its aim only under the aegis of Saint Dominic." August 4, lC/! 0, feast of St. Dominic, was indeed a day of glad rejoicing; for the long-sought approval had arrived. The Very Reverend Hyacinth Cormier, O.P., Master General of the Dominican Order, who earlier in the struggle had proved himself a staunch supporter of their work, now officially received them into the order. Henceforth they were to be known as the Dominican Sisters of the Sick Poor and were to enjoy all the graces and privileges of St. Dominic's daughters. After several unsuccessful attempts to secure a novice mistress from one of the many Dominican Sisterhoods, Sister Mary finally achieved success when Mother M. Vincentia, O.P., Mother General of the Dominican Sisters of St. Mary of the Springs, Columbus, Ohio, consented to grant a year's leave of absence to Sister M. Fred-erica for that purpose. Father McNicholas inquired somewhat hesi-tantly whether Sister Mary, as superior, was planning to go through the novitiate training with the other sisters. She told him, "I also must learn about the religious life. I, more than the others, need the benefit of that important training." Writing for religious I find it hardly necessary to emphasize the adjustment'necessary for novitiate training. Imagine with what 39 SISTER MARY TERESITA Review for Religious difficulty a woman of sixty years, worn out with the physical and mental hardships of more than thirty years of labor, possessed of an ardent nature and quick temper, had to fight the tiring battle of self-conquest under a loving but strict disciplinarian. With total forgetfulness of self and her infirmities, Sister Mary sought no dis-pensations from the novitiate rules kept by those forty years her junior. No other sister in the whole group was more conscious of her failures and shortcomings. Sister Frederica was later to say of her, "Sister Mary accepted correction better than any other religious I ever knew. I gave her many penances and humiliations, but never once did she show any signs of disobedience or pride. I wonder now how I could have been so strict with her." At this time Sister Mary was a mature woman in her early sixties, disci-plined by years of suffering and pain and tested in the crucible of unjust criticism; but her shining purity of motive, unremitting labor and d~votion in the cause of fostering her work among the poor, her personal humility and austerity made her an example to all the other novices. At the end of the canonical year, Sister Mary asked Father Mc- Nicholas to use his influence in.retaining Sister Frederica for another year as superior and novice mistress. In a somewhat incredulous tone he asked, "Have you not had enough corrections?" "Oh no, Father!" she quickly answered. "Sister Frederica is a wonderful religious. She has had a hard task training us old women. I would like her to continue to act as our superior for another year, directing the lives and exercises of the sisters, as if we were going through the canonical novitiate again." Kindly disposed toward the little community and recognizing the true worth of Sister Frederica's work among them, Mother Vin-centia agreed to the proposal. Rejoicing at their good fortune, Sister Mary expressed herself to Father McNicholas, "We need further trials. We'must be put to further tests if we are to be good religious. As for myself, I know that only in the fire of humiliation can this stubborn will of mine be bent to the yoke of God's will." Perhaps one of the greatest proofs of Mary Walsh's humility are the words of one who tried and tested its worth, her novice mistress. In a conversation with Sister Hyacinth some years later, Sister Frederica said, "You will find that Sister Mary's humility will keep things in balance under all circumstances. It permits her to recognize her. own nothingness in the face of God's perfection. Many read of such humility, but few are privileged to live with it."' 4O Januar~l, 1955 MOTHER MARY' WALSH During these years when Sister Frederica was in charge of the newly formed community, Katie Barrett once again cast her shadow. It was her desire to join the growing community now that it was officially established in the Church. Sister Mary, a novice at the time, referred her to Sister Frederica, who recognized signs of in-stability and rejected the candidate. Katie was annoyed and in-dignant. She went away with great feelings of resentment against Sister Mary, who actually had nothing to do with the decision of Sister Frederica. The years began to pass quickly now, and the fullness of the religious life would help Mary Walsh to make great progress in oyercoming her passionate nature. She was to be sanctified by an intense amount of work and sacrifice. She would have the merit of a life of prayer but not the enjoyment of it, for she would pray by wishing she had more'time to pray. Crosses belong in everyone's life, but in hers they played a major role. Perhaps the greatest cross she would have to bear came to her one night in August, 1913. The sisters were sharing the ~imple joys of St. Dominic's feast day, waiting for Sister Mary to come in from her little office where she was glancing through the mail. The sight of a familiar handwrit-ing staitled her with surprise, and eagerly she tore open the letter to see What Katie Barrett bad to say. In this fateful letter Sister Mary read the horrifying accusation that she was the mother of the little orphan girl who later had become Sister Teresa and had shared Sister Mary's work among the sick poor until her death. Katie also stated that this information had been sent to the Arch-bishop of New York and the Dominican provincial. Unrestrainedly Sister Mary wept. "It doesn't seem possible that Katie could invent this falsehood about me. My poor little com-munity! My dear sisters! Will they, too, suffer from this slander?" But, just as quickly as the tears came, they disappeared, and, reach-ing a decision, she added, "I'll put this in the hands of God. He will protect our community, if it be for His honor and glory. With all my heart and soul I believe that." Sister Mary called Sister Reginald, her assistant, into the office and revealed to her the contents of the letter. After prayerful con-sideration Sister Mary said, "The sisters must not know. God will take care of us. I am not afraid now; and there is only one thing I wish for Katie; if she ever needs us, I hope we will learn of it in time to take care of bet." Sister Mary would never have that opportunity, but fifteen years 41 SISTER MARY TERESITA later one of her spiritual daughters would be summoned to a dreary flat where an elderly lady, poor, sick and alone, suffering from arthritis, was badly in need of care. The patient's name was IZatie Barrett. At first she was hostile and unresponsive, but little by little the warmth of sister's charity melted the cold reserve, and one day she spoke to Sister Concepta with a tone of deep sincerity. "I hurt Sister Mary when I wrote that lie and I did her a great harm. Many times I have been sorry that I ever left her." Shortly after that Katie Barrett died and the sisters rejoiced that they had been able to carry out their foundress' wishes on her behalf. Mother Mary Walsh, as she had been called since her vows in 1912, achieved the goal of her lifetime when she saw her com-munity and its work approved by the Church. Her work, like that of the mustard seed in the gospel, had a humble beginning and grew without exterior display; but, with the grace of the Holy Ghost, it had begun to bear fruit. Before Mother Mary's death in 1922, the community had already made another foundation in New York and one in Columbus, Ohio. Plans were made for the opening of another convent in Denver, Colorado, but the foundress did not live t6 see this eventuate. Here was a woman humble of heart, shrinking from e.xterior glory, and animated by the keenest sense of responsibility. There is an undeviating consistence in her character; and this character crystallized into something compact, disciplined through the years of unremitting sacrifice to the triumph of a cause to which she had so long ago dedicated herself. God had raised her up to found a new body of religious women. For this task she had prepared her-self by first conquering self and by a steadfast faith that never wavered nor lost sight of its motivating drive. All she had to do was become like plastic, pliable material and cast herself in a state of absolute dependence and humility into the beautiful and cruci-fying mold of suffering. This she did admirably. Seeking to un-derstand the hidden part humility played in her life, we look to no better source of information than her own words, "I would rather be able to take humiliation well than to raise the dead to life. If I could raise the dead to life, I might still lose my own soul; but if I became truly humble in all things I am assured of salvation." A Saint:'s Last: Le!:t:er [EDITORS' N&TE: This is the last letter written by St. Gabriel of the Sorrowful~ Mother, the young Passionist saint who died February 27, 1862, and was canon-ized on May 13, 1920, The letter, written at Isola, December 30, 1861, is ad-dressed to his brother, Michael Possenti, who later became a doctor and who, when over eighty years of age, was present at the canonization. Michael kept this letter with him constantly. It was his joy to tell others: "The last expression of his love for Mary. his last call to true beauty', his last good-by' written on earth was for me." The present translation was made by' Father ,John Mary Render, C.P,, of Des Moines, Iowa. The translation was made from Lettere di San Gabriele dell" Ad-dolorata: Santuario S. Gabriele dell' Addolorata (Teramo), 1943, pp. 140-45.] My dear brother, ~received your letter at Christmas and appreciated it. In it you reminded me again that I have not written for a long time. True, but what is there to write? I have no particular news to give you. We live in a solitary spot. No one tells me any news, and I thank God I have no desire to know what goes on in the world. What can I tell you then? What little news I have is passed on to you by Dad to whom I am careful to write from time to time. If I wrote to you, I could only write about things that you know already. Michael! Remember that you cannot serve two masters. No one can be occupied with the world and God. Remember that they are mistaken who think that by practicing some devotions or doing some good works they can be saved, while remaining attached to creatures, amusements, and a goc~d time. You know that Jesus Christ said the way to heaven is straight. And another, time He said: "If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me." I hope that you do not attend the theater, parties, balls, and such things. While you do take part in social life, I hope that you are prudent enough to keep far from such dangers as I have men-tioned. Michael, believe your brother who speaks to you with his heart on his lips and who wishes only to see you always truly happy--the desire to go to such places without true necessity is most dangerous. To pretend that God will give you the grace not / , to fall into sin on such occasions is foolish presumption. Michael, do you want to love? Then do so by all means, but do you know whom? Love Mary. Who is more beautiful, more lov~ible, more powerful than she? Do not think that, because you cannot see her with your bodily eyes, loving her and speaking with 43 JOHN M. RENDER Review for Religious her brings weariness an'd is empty of consolation. No, consolations, joys will be all the more pure and all the more capable of filling your heart as the soul is spiritual and superior to the body. And then note well that people here on earth cannot make you happy. They are inconstant and deceitful in their love. And even if you should find someone without such defects, ~the one thought of having to separate from them one day will embitter and torment you/ heart, But this will rmt happen tb one who chooses Mary. She is lovable, faithful, constant. She will never let herself be out-done in Iove but will ever remain supreme. If you are in danger, she will hasten to free you. If you hre troubled~ she will console you. If you are sick, she will bring you relief, If you are in need, she will help you. She does not look to see what kind of person you have been. She simply comes to a heart that wants to love her. She comes quickly and opens her heart of mercy to you, embraces you, defends you, consoles you, and even serves you. She accom-panies you during this short time while you travel to eternity. And then (oh, my brother, this is what is most consoling) in that moment, in that very moment, when all will end in unspeak-able bitterness for those who have loved creatures from which they must separate themselves and pass from life here to the eternal home they have built, in that moment, I say, they will speak of these things with indescribable anguish. As though in despair they will say:--O cruel and bitter death, do you cut me off from what has up to now been the object of my heart! But the true lovers of Mary are consoled and welcome death. They separate themselves in peace from the things of this world and remember they are going to possess in reality the, object of their pure love, and they will be happy forever in her presence. Michael, try this; and, if it doesn't happen to you, then tell me I'm wrong. Make a visit every day, morning and evening if possible, to an image of Mary which you like best. Or better still, visit one in a church which is most neglected; and your visit will please her all the more. Sacrifice some object which is dangerous or vain, some- .thing you may have. Offer it at her feet in one of your visits. For love of her abstain from some amusements, companions, or pastimes; at least, from those that are dangerous and lead to evil. Recite the rosary every day out of love for her. Finally, when you feel in-spired to do anything or make some sacrifice for her, do it at once with a great heart and willing spirit and. be convinced that Mary will not be outdone in generosity. 44 January, 1955 SAINT'S LAST LETTER If you think it proper, show this letter to Tess and Pellegrini.1 Remind them that the scene of the present world is passing swiftly away. Tell them to keep God ever before them; and never do anything which could displease Him, not even for all the money in the world. Better to suffer and be patient for a few years here and then to rejoice for eternity than to live in luxury for a few years here and then to suffer, not ten, nor a hundred, nor a thousand, nor a million years, but for eternity. Remind them that God will ask an account not only for their own souls, but also for those of their family. So they must try to brihg them up in the holy fear of God and not according to the maxims of the world. What will they answer in the ~day of judgment, if . . . ? Perhaps you will smile when you read this letter, but that does not matter. He who has written it merits only derision. But re-member that he,who writes does so with his heart in his pen, with-out any aim in the world but the true and real good which you will have to answer for. My only aim after the glory of God is to be able to see us all united on the t~emendous day of judgment under the mantle of Mary, although~ here we are separated. Good-by, my .brother. Do not disdain me. Do what I have told you. It is a matter of eternal happiness or unhappiness. Every sadrifice is important and small. May Jesus and Mary give you and the whole family a very Happy.New Year. My Father Lector, who is so concerned for me, wishes you the same. Greet Dad and all the family. Recommend me to our Blessed -Mother that I may be saved. I seek nothing else. I am content to live retired in holy religion. I would rather by the divine mercy be the least of our brethren that be a son of the king and an heir of the kingdom. At this moment I might have been ordained a priest. But the ruling on the ordinations has prevented me from ascending beyond minor orders,z God wills it this way; so I will it too. Peace be with you. Your dearestbrother, Conf. Gabriel of the Sorrowful Virgin3 1His sister and brother-in-law. 2He received tonsure and minor orders May 25, 1861; and arrangements had been made for him to receive the subdiaconate the following September, then diaconate and the priesthood at Christmastime. But political disturbances made travel dang-erous, and the ordinations had to be deferred. 3Conf. is the abbreviation for Confrater, a title of passionist clerics not yet priests. 45 On Secular Ins÷ifu÷es For those who are interested in secular institutes a fine treatment of that topic in French has appeared under the title, Les lnstituts S~culiers. Descl~e de Brouwer publishes this 402-page book by Jean Beyer, S.J., professor of moral theology and canon law at the Jesuit Seminary in Louvain. The price is listed as 150 francs. A glance at the Table of Contents shows that the subject matter is divided into four parts. (1) A historical treatment of the origins and development of secular institutes (about 55 pages). (2) Astudy of the theology of secular institutes, including such items as the mat-ter of the vows, states of perfection, perfection and the priesthood, the interior life of secular institutes (about 105 pages). (3) Under the caption of legislation about secular institutes, a commentary on the ten Articles of the Provida Mater Ecclesia and on several other prac-tical points (also about 105 pages). (4) A concluding section which gives the text (in French) of various pertinent documents. The first of these are ten pontifical documents, dating from 1801 up to 1952, and including the Apostolic Constitution Pro~2ida Mater Ecclesia, the Motu proprio Primo Felic~'ter, and the Instruction of the Sacred Congregation of Religious Curn Sanctissirnus. Then follow two short "historical" documents and six "canonical" ones. These latter six documents are examples of decrees establishing a definite pious union and a diocesan secular institute, a decree of praise of a pontifical secular institute, a decree of definitive approba-tion of a pontifical secular institute, a form of "oblation" used by one group at the start.of the "novitiate," and a form of "consecration" used by one pious union for admission of new members. The differ: ent documents fill up about 55 pages. The last 35 pages of the book are devoted to valuable appendixes listing and giving brief descrip-tive notices of pious unions and secular institutes in various stages of approval. Four very short statistical tables summarize the data. The descriptive notices and the tables are concerned with groups nearly all originating in Europe, but of which some have spread to other continents. An extensive bibliography on the subject proper and on related areas, the table of contents, a list of abbreviations, the Preface and Introduction, and interspersing title leaves round out the sum total of pages of this highly competent work. 46 t ook Reviews THI: THEOLOGY OF THE SPIRITUAL LIFE. By Joseph de Gulbert, S.J. Translafed by Paul Barre÷÷, O.F.M.Cap. Pp. x÷382. Sheed and Ward, NewYork, 1953. $4.50. Father De Guibert was one of the most prominent and influen-tial authorities in ascetical and mystical theology during the first half of this century. He was one of the principal founders and editors of both the Reuue d'Asc~tique et M~stique and the Diction-naire de SpiritualitY. For many years he taught this specialty in the Gregorian University, Rome; and this book is a translation of what he used as a textbook or outline for his course there. Hence it is not primarily a devotional treatise, but a textbook for students of the-ology. After an introductory section on the study of "spiritual the-ology," the nature of Christian perfection is considered. Father De Guibert's favorite way of expressing it is to say that it consists "in the ever-growing dominion of charity." Other points discussed in this connection are the relations between observing the counsels and perfection, perfection and union with God or with Christ, union with the Holy Spirit, Christ as the center of all spiritual perfection, perfection and the imitation of God or of Christ, perfection and bearing the cross, and, lastly, perfection and con. formity of will. The third part is given to "The Inspirations and Gifts of the Holy Ghost and the Discernment of Spirits," and the fourth to "Man's Cooperation with God in the Spiritual Life." Next the important .problems of mental prayer are dealt with. Then follows a treatment of the degrees that are to be found in the development of the super-natural life. The final part handles questions relating to infused contemplation. Certain sections of this work are taken up with matter that has been much involved in controversy in recent years. Such are the chapters on contemplation, acquired or infused, the nature of mysti-cal experience, and especially the necessity of infused contemplation for the pursuit of high sanctity. These may be commended to those who are interested, and most of all to those who are not familiar with the views and arguments proposed by Father De Guibert and still would like to consider both solutions to the problem before ,committing themselves to either one. 47 BOOK REVIEWS Ret~ie~J for Religious Among the chapters in this book that seem particularly orig-inal and interesting, one might call attention to three. (1) How should one strike the proper balance in the spiritual life betwen ac-tivity and passivity, between personal initiative and accepted meth-ods, or between the impulses that appear to be inspired by the good spirit and external norms? (pp. 146-154) (2) What is the right attitude toward spiritual direction? Is a director acting within his power if he determines the vocation of a yourig person who seeks his counsel? (pp. 155-185) (3) How are we to conceive the re-lations between the active and contemplative lives? In what sense is the contemplative life superior to the active or mixed life? (pp. 292-301) Though The Tbeolog~ of the Spiritual Life was written for students preparing for the priesthood, it is a work that any intelli-gent person cultivating the interior life could very profitably use. What one should expect from it is not so much inspiration or moti-vation- it does not strive to bring out the vital implications of the great Christian dogmas--but rather a thorough knowledge and understanding of the theory and practice of the supernatural life. For directors it should be on the "must" list; and, to all who would take a more deeply intelligent approach in their quest of ascetical or mystical perfection, .it is very highly recommended. AUGUSTINE G. ELLARD, S.J. THE SECRET OF THE ROSARY. By St. Louis de Mon~forf. Pp. 188. Mon~for~ Publiea÷ions, Bay Shore, N.Y., 1954. $2.50. When canonized saints write "spiritual reading," they seem to dip their pens not so much into ink as into the heroic charity and extraordinary prudence that help them be the saints they are. Hence their books deserve more than ordinary attention, for they inspire to much better than ordinary goodness. This volume is definitely such a book. St. Louis. Mary (born in the Breton town of Montfort, or-dained in 1700, canonized in 1947) was extraordinary even among saints for three realizations, namely, devotion to Mary increases love for 3esus; the rosary is the devotion which (he tells us) Mary "vastly prefers to all other devotions"; and the rosary "is not just a conglomeration of Our Fathers and Hail Marys, but . . . a divine summary of the mysteries of the life, passion, death, and glory of 3esus and Mary . . . a blessed blending of mental and vocal prayer, bywhich we honor and learn to imitate the virtues of the life, 48 danuary, 1955 BOOK REVIEWS passion, death, and glory of Jesus and Mary." St. Louis Mary was not only singularly devoted to Mary and the rosary, but--and this is the second great merit of his book--- he was singularly capable of teaching how to say the rosary well. The brief considerations on the Our Father are better than any others we have ever seen and, with the considerations on the Hail Mater, can serve magnificently as "points" for many meditations. The method, variable according to each one's devotion, of offering each of the fifteen decades is truly a saint's remedy for distractions. Fortunately, St. Louis Mary remembered to add to his book some wise words about "human faith," "pious faith," and "divine faith." These words can help the historical-minded and may pre-vent them. from refusing to let this book help them because they find unwarranted historical assumptions in it. As the Catholic Encyclopedia noted years ago, it was "undoubtedly" Blessed Alan de la Roche (preaching the rosary lovingly and beneficially in 1470-75) who "first suggested" that it had been revealed by our Lady to St. Dominic Guzman (1170-1221). St. Louis Mary and his contemporaries generally accepted Blessed Alan's belief as an historically-proved fact. But the good lessons which the saint draws from Blessed Alan's preaching make this book's historical error very pardonable indeed and very minor.-~PAUL DENT, 8.J. MARY IN DOCTRINE. By Emil Neubert, S.M., S.T.D. Pp. 257. The Bruce Publishing C~o., Milwaukee~ 1954. $4.25. In Mary in Doctrine, Father Neubert, foremost Mariologist among the Marianists, offers a systematic study of the privileges of Mary. While theologically exact and thorough, the book is written especially for the busy priest or religious unable to devote himself to the arduous study of the more specialized works. The book is developed on the basic formula: to the various privileges of the humanity of Jesus there correspond analogous privileges in Mary, in the manner and in the degree required by the difference between her condition and that of her son. The privi-leges of Mary fall into two groups in the author's division. The first are primarily functions; such as, the divine maternity, the universal mediation, and the universal sovereignty; the second are .the privileges accorded to Mary either in view of, or consequent upon, her functions; such as, her Immaculate Conception,. her vir-ginity, and her fullness of gra~e. ~ Chapter by chapter,' the book is a well-laid-ou.t'study of these BOOK REVIEWS Review for R~ligious functions and privileges. Each study is nicely done with clear ex-planation of. the meaning of the dogma, a rather full treatment of its scriptural and traditional background, and a rounded develop-ment of its wider theological implications. Readers will appreciate the clear explanation of what the Church understands by each privi-lege, the adequate treatment of its historical development, the ex. planation of the positions held by the more important adversaries. Father Neubert has written a very practical introduction ex-plaining the process by which the implicit content of revelation con-cerning Mary has become explicit through the ages and the criteria of infallibility that has guarded this de~relopment. Although--perhaps because--Father Neubert has written with the thoroughness and precision of the professional theologian, the book radiates the warmth peculiar to well-handled theological study. It offers a solid doctrinal foundation for a knowledge of Mary that will lead to a practical devotion to the Mother of God. --WILLIAM J. ENNEN, S.J. BORN CATHOLICS. Assembled by F. J. Sheed. Pp. 279. Sheed and Ward, New York, 1954. $3.S0. Those who think that the discovery of the Faith is a phenome-non peculiar to converts are inviting disillusionment when they pick up this book. Born Catholics is a compilation of nineteen accounts of why they are still Catholics, writ'ten by Cath01ics'who were such from infancy or from an age too young for' them to be called converts. The various' contributors are men, and women of varied age and profession, including a philosophy professor, in a Catholic college, a chemistry professor in a non-Catholic colleges artists, writers, names well known to the Catholic reading world, such as. Erik yon Kuehnelt-Leddihn and Caryll Houselander, and names not so well known. The unifying element, besides the fact that the writers were Catholic from an early age, is that they Were known to the assembler. All the ~iccounts, save the last by Hilaire Belloc, were.written for the book by request. It. seems to this reviewer that a greater variety of viewpoints is expressed in this assembly than is found in convert books; and that this book should refute those who think that only the con-verts show spontaneity and originality, the "cradle-Catholics" merely fdllowing where they are led. Some of the writers had to" find their way back to the Church after a period a~ay; most have met crises along the way; and all.have had to face their Faith with art attitude 5O danuar~t, 1955 BOOK ANNOUNCEMENTS of intelligent examination sooner or later. Nor do the writers ar-rive at a point where they all settle back comfortably viewing the Church with the same regard, without problems, without criticism, without difficulties. The reader is in for an interesting intellectual experience.--ALBERT J. SMITH, S.J. BOOK ANNOUNCEMENTS THE AMERICA PRESS, 70 E. 45th St., New York 17. Mar~t and the Popes. Five Great Marian Letters. Edited by Thomas J. M. Burke, S.J. In this collection Pius IX defines the Immaculate Conception (InelfabiIis Deus), Leo XIII writes on the rosary (ducunda Semper), Pius X speaks of Mary's maternity and mediation (Ad diem Illum Laetissimum), and Pius XII defines Mary's Assumption (Munfffcentissimus Deus), and proclaims the Marian Year (Fulgens Corona). Each letter is followed by study questions. Pp. 107. $1.00. BEAUCHESNE ET SES FILS, Paris, Rue de Rennes, 117. L'Evangile et les Evangiles. Par Joseph Huby, S.J. Nouvelle edition revue et augmentee par Xavier Leon-Dufour, S.J. A classic commentary on the New Testament which is much more than a mere explanation of difficult phrases. It is a book that should be translated into English. Pp. 304. BROTHERS OF THE SACRED HEART, Metuchen, New Jersey. Catechism of the Religious Profession. Many religious must be familiar with the first edition of this excellent book. They will be pleased to learn that in this new edition it has been completely revised. Pp. 158. $2.00. THE BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee 1, Wis. In the Image of Christ. By John L. Murphy. Books for "spir-itual" reading written specifically for the laity are not too numerous. In this volume Father Murphy applies the doctrine of the mystical body to the practical, every-day realities of life in the world. There are chapters on Marriage in Christ, The Teacher, The Farmer, Christ in Politics, and many others. The book makes good public reading for closed retreats. Pp. 169. $3.00. The Christian Life Calendar. By Reverend Gabriel Ward Haf-ford and Reverend George Kolanda. A truly Christian life is a liturgical life. That is why this calendar gives the layman all the liturgical informatiori he /nay need to live each

Issue 15.6 of the Review for Religious, 1956. ; Review for Religious ~OVEMBER 15, 1956 Cloister of Congregations . Joseph F. Gallen Zeal for Souls ¯ " c.A. Herbst Sisters' RefreafsIVI . Thomas Dubay The Religious Life . Roman Congregations Book Reviews New Business Address index for 1956 VOLUME XV " No. (5 Ri::VI.I::W FOR RI::::LIGIOUS VOLUME XV NOVEMBER, 19 5 6 NUMBER 6 CONTENTS NEW BUSINESS ADDRESS . 281 CLOISTER OF CONGREGATIONS-~Joseph F. Gallen, 'S.,J 2.8.2. ZEAL FOR SOULS--C. A. Herbst, S.J . 295 SISTERS' RETREATS---VI --- Thomas Dubay, S.M: .3.0.1. GUIDANCE FOR RELIGIOUS . 308 ROMAN CONGREGATIONS AND THE RELIGIOUS LIFE"0 ". 3.09 B(~OK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.3. West Baden College West Baden Springs, Indiana . 3~8 INDEX FOR VOLUME XV . 334 REVIEW FOR RELIGIOUS, November, 1956. Vol. XV, No. 6. 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 ~he act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.'j., Gerald Kelly, S.J., Henry Willmering, S.J. Literary Editor: Edwin F. Falteisek, S.J. Publishing rights reserved by REVIEW FOR RELIGIOUS. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed it. U. S. A. Please send all renewals and new subscriptions to: Review For Religious, 3115 South Grand Boulevard, St. Louis 18, Missouri Our New Business , clress When we were preparing to publish the REVIEW, we arranged to have the College Press, in Topeka, do the printing and distribut-ing. For fifteen years the editors and the College Press have worked together in the closest harmony. We have literally shared both heart-aches and joys. The heartaches were mostly brought about by the difficulties of the war years: for example, as we published each num-be~ we wondered how we would get enough paper for printing the next. The joys consisted, among other things, in getting the REVIEW out regularly and on time, despite the difficulties, and in the realiza-tion that this new apostolate for religious seemed to be appreciated. Please send all renewals and new subscriptions to REVIEW FOR RELIGIOUS 3115 South Grand Boulevard St. Louis 18, Missouri This is our new business address During all these fifteen years, Mr. J. W. Orr, owner of the Col-lege Press, and his assistants, have given the REVIEW the best they had; and that was very good, indeed. But the time has come when we must make new publishing arrangements. The reason for this is purely an "act of God," as far as both the editors and the College Press are concerned. There has been no break in the harmony that has always characterized our collaboration. Fortunately for us, the publishing department of the Queen's Work has agreed to take over the publication of the REVIEW. Be-ginning with the next volume, the RE~rIEW will be printed and dis-tributed by the Queen's Work. Obviously, the new publishers can-~ not wait till the last deadline to begin making addresses and keeping records. For this reason, please note the announcement in the center of this page and follow it exactly. The editors are deeply grateful to the College Press for past col-laboration and to the Queen's Work for taking over the burden. 281 Cloist:er ot: Congrega!:ions ,Joseph F. Gallen, S.J. I. Introduction. All the canons on common cloister apply to all congregations, i. e., institutes of simple vows, whether of men or women, clerical or lay, pontifical or'' diocesan, with the exception of c. 607, which treats of religious women going out of the convent alone. To lessen the complications in this highly detailed matter and to avoid the constant repetition of awkward phrases such as, "those of the opposite sex," the article explains and applies common cloister with reference to congregations of religious women. II. r~tpes of cloister. Papal cloister exists in all orders of men and women. Formerly it existed in the case of women only in mon-asteries of nuns that actually had solemn vows, but this was changed by the apostolic constitution Sponsa Christi.1 Cloister of this type is called papal because it is prescribed by papal ,(canon) law and its violation is punished by papal penalties, i. e., penalties enacted in the Code of Canon Law. Common or episcopal cloister is that imposed by canon law on all religious congregations (institutes of simple vows) of men and women. The name common is due to the fact that this cloister is less strict than papal, especially the papal cloister of nuns. This type of cloister was termed episcopal before .the Code of Canon Law. The same expression is still used, aIthough less frequently, because in the law of the code the local ordinary ex-ercises supervision over the exact observance of common cloister and may enforce its observance with canonical penalties (c. 604, § 3). Statutor~t or disciplinary is cloister insofar as it is prescribed by ¯ the particular Rule and constitutions; active, insofar as it forbids leaving the house; passive, insofar as it forbids the entrance of ex-terns into the cloistered parts; material, the cloistered parts of the house; formal, the laws of the code by which the going out of the religious or the entrance of externs is forbidden and regulated. III. Definition, purpose, obligation. The meaning, of common cloister is that the religious do not leave the house without the per~ mission of the superior according to the constitutions nor regularly receive any person of the other sex in the part of the house reserved for the community. The primary purpose of cloister is the preser-vation of the virtue of chastity. Under this aspect cloister frees the 1. Bouscaren, Canon Law Digest, III, 221-52. 282 CLOISTER OF CONGREGATIONS' religious from many temptations, protects the good name of the institute and of the religious state, and prevents scandals, suspicion, and harmful gossip even among the inquisitorial and hostile. Cloister is also an element of the external or canonical contemplative life. Its purpose under this heading is to develop and intensify a truly prayerful, interior, and spiritual 1ire'by withdrawing the religious from an atmosphere of worldliness and distraction and surround-ing her with one of tranquillity, peace and recollection. Cloister is likewise a habitual exercise of mortification and penance, an aid to the preservation of religious discipline in general, and of conspicuous practical utility for persevering study and labor. The mere statement of these aims reveals the value of a cloister that is intelligently en-acted and faithfully observed both in external action and interior purpose. It must be admitted, however, that the modern apostolate demands that at least very many sisters go out of the cloister more frequently and remain out of it for much longer periods daily than in the past. This age, therefore, requires a rigorously cloistered heart rather than a mere cloistered convent, a soul immutably turned to God in love rather than a mere veiled face, sincere detachment rather than mere walls and locked doors, a true interior life rather than mere external protection, and the double barrier of habitual prayer and mortification rather than the double grille. It is an aged canonical maxim that as the fish is lifeless without water so the monk with-out his monastery. I am of the opinion that we must modernize this venerable figure and demand of the religious an amphibious spiritual life. Common cloister is obligatory from c. 604, § 1, on all congre-gations. The constitutions of some institutes of simple vows give the impression either of error or inaccuracy in stating that cloister is not of obligation. It is true that papal cloister is not of obligation for congregations and that it is stricter than common cloister, but the latter is obligatory on all congregations. Both papal and com-mon cloister exist only in canonically erected formal and non-formal religious houses.2 Cloister does not demand that the institute be the proprietor of the house. Neither papal nor common cloister exists in canonically filial houses, summer villas and vacation houses, houses that are not completely erected materially, a house in which the community is not yet residing, nor in a temporary residence, e. g., a house rented and used while the religious house is being renovated. 2. Cf. cc. 597, § 1; 604, § 1; Berutti, De Religiosis, 268; Vromant, De Personis, n. 429. 283 JOSEPH F. ~ALLEN Review for Religious Cloister begins as soon as the community has taken up residence in a canonically erected house, but the precise moment is determined by the higher superior when such residence is begun, gradually. From custom or the enactments of the general chapter or higher superiors, the regulations of common cloister will and should be observed also in filial houses, temporary residences, and even more strictly in vaca-tion houses. IV. Cloistered parts of the house. The parts of the house des-tined for the exclusive use of the religious are those that are to be placed within common cloister. In constitutions approved by the Holy See, these ordinarily are the cells or dormitories, the infirmary, and the refectory. The community room, kitchen, and pantry are sometimes placed within cloister. The cloistered parts of the house are usually determined in the constitutions of sisters. Added deter-minations, the settlement of doubtful cases, the determination of the parts to be cloistered when these are not designated in the con-stitutions, from analogy with c. 597, § 3, appertain to. higher su-periors and the general chapter. The same authorities have the right of changing the boundaries of cloister permanently, except those determined in the constitutions, and may change also these tempor-arily. A proportionate reason is required for either change. V. Doors and locks of cloister. The constitutions of some con-gregations of sisters contain the enactment that the convent doors are to be locked at night and the keys given to the superior. This en-actment undoubtedly has its origin in the norm for the papal cloister of nuns: "The keys of the cloister shall be in the hands of the su-perioress night and day; and she shall give them to certain desig-nated nuns when there is need.''3 Frequently enough the constitu-tions of nuns add to this norm by prescribing that the cloister doors are to have two distinct locks, and these may also be supplemented by bolts and bars. Some orders also command that at night the keys of the two distinct locks are to be put into a box, which it-self is secured by two distinct locks. The keys of the" latter are to be given to two nuns, so that the presence of both is required to open the box. The minimum requisite of such enactments is exit doors that can be opened from the inside only by a key. I believe that a com-petent and conscientious American fire inspector would be apt to object to such exit doors. Building and fire prevention codes and practices in the United States appertain especially to local civil or- 3. Bouscaren, Canon Law Digest, I, 319. 284 November, 1956 CLOISTER OF CONGREGATIONS dinance and authority, and it would be prudent to consult these in the present question. The National Fire Protection Ass6ciation states that its standards ". are widely used by law enforcing authOrities in addition to their general use as gu!des to fire safety.TM In its pamphl~t, Building Exits Code, this association states: "All doors used in connection with exits shall be so arranged as to be always readily opened from the side from which egress is made. Locks, if provided, shall not require a key to operate from the inside~ Latches or other releasing device~ to 6pen doors shall .be of simple types, the method of operation of which is obvious even in darkness.''6 This standard is not specifically hplSlied to such residences as convents or religious houses in general, but it is extended to very similar resi-dences, e. g., apartment houses, which are defined as ". residence buildings providin~ sleeping accommodations for 20 or more per-sons, such as cbnventiorial apartments, tenement houses, lodging houses, dormitories, multi-family, houses, etc.''6 VI. Admission only of the male sex forbidden (c. 604, § 1). By the code, only the entrance of those of the'opposite sex into the cloistered parts is forbidden. Insofar as the entrance of the same sex-is prohibited in any congregation, the obligation is merely of the constitutions. Both the purpose of cloister and ordinary charity demand that even the same sex should not be admitted in a way that would unreasonably disturb the work, recollection, and. espe-cially the privacy of the religious. VII. Exemptions from the prohibition of entrance (cc. 604, § 1; 600; 598, § 2). Can. 604, § 1, extends to common cloister the exemptions given for papal cloister in cc. 600 and 598, § 2, Since these exemptions were enacted for papal cloister, they are not. inl~er~ preted entirely in the same sense when applied to common cloister. Those exempted by cc. 600 and 598, § 2 are: 1. The local ordinary or his delegate for the canonical oisitation. It is sufficient for his examination of the cloister that he be accom-panied by sisters, either two or one, preferably the superior. 2. Priests to administer the sacraments or to assist the dying. For a just and reasonable cause, any man or.boy may be admitted into common.~ loister. The administration of any sacrament and the assistance of .the .dying are evidently just causes, and therefore any priest, may be. admitted into common .cloister for these reasons. "4. Building Exits ~6~ (Boston: National Fire'Protection Association, 12th ed., 1952, reprinted 1955), back of front cover. ." "- ¯ ~ 5. Ibid., n~ 50'3 .r.," ~.:", " : . . ; ~'~ ~, ~ '~ , 6. Ibid., nn. 2800, 2812. 28.5 JOSEPH F. GALLEN Review for Religious 3. Those who hold the supreme power in the state, with their wines and retinue, and cardinalL with their retinue. This exemption isnot too prattical, and. for that reas6n is omitted in many constitu-tionsi While actually in power, even if not Catholics, kings, em-perors, presidents.of republics, the governors of our states with their wives and retinue, and cardinals with their retinu~ may enter the cloister in ahy country, even outside their own country or state. This exerription does not apply to those Who have been elected to but have not a~ yet entered on the office of supreme power, nor to persons who held supreme power in the past but do not hold it now, nor to cabinet members, senators, and congressmen. The dignity of all of these, however, would be a sufficient reason for their admission into" Common"cloister. A wife in the sense of this canon is one who is commonly held as such,' even though the marriage is invalid, e. g., because of a previous marriage. She and her. retinue may be ad-mi_ tted into the common cloister of men (c. 598, § 2). The same is true of a woman who holds,the supreme power in the state, with her .retinue. The code does .not forbid the entrance of a woman into the common cloister of religious women. 4. The superior may, with proper precautions, admit doctors, surgeons,, and others whose services are neCessar~j. There is evidently a just and teasonable cause fbr the admission of all of these. 5. Others mdy be admitted for a just and reasonable cause in the judgment of the superior, the proper'l~recautions always being ob-served (c. 604, § 1). This legislation is directly on common cloister and gives the general norm for the admission of men and boys iiato the common cloister of women. It is a sufficient norm in itself; and it is very difficult'to.see the .utility of the code's extension of cc. 600 and" 598, § 2, as enumerated above, to common cloister. There is obviously a just and reasonable cause for the admission of all of those listed above from these two canons. The proper precautions may be determined in ~the constitutions. If not,- it "is sufficient thata sister, preferably the local superior or an official, accompany any man admitted to the cloister. This is also true of a priest hdmitted for the confessions of'the sick. It is sometimes specified that the door of 'the room is to be left open while the confession is being heard. This is not always possible because of the smallness bf the room and of the adjoining corridor. No one of the. opposite sex should be .permitted to remain in the cloister longer than is necessary. Men or boys may be admitted into the common clbister of wo- 286 November, CLOISTER Ol~ CONGRI~GATIbNS the house. sister m. ay Permission ticular, or the code. men for a just and reasonable cause, which is less than a serious or grave cause. Therefore, a father, brother, or close male relative may be permitted to enter the infirmary to see a sister who is ill. Greater rea-sons, such as the.preceding and the administration of the sacraments, should be required for admission into a section devoted to the dor-mitories or cells of the sisters than into other parts of the cloister. Lesser reasons are sufficient for the admission of women and girls into the cloister when their entrance is forbidden by~ the constitutions. Particular constitutions may licitly demand more serious reasons than those required by the code for the admission of men and those commonly demanded for the admission of women. All superiors are competent to permit entrance into the cloister. 6. Male professors. According to the modern practice of the Sacred Congregation of Religious, neither the constitutions nor the custom of the instit.ute is to permit the admission of lay male pro-fessors into the cloister for the instruction of the sisters in letters or arts. When judged really necessary and not opposed b~; the local ordinary, such instructors are to teach in places outside the cloister. The mother general is to determine the precautions .necessary to avoid all danger and suspicion.7 ¯ VIII. Going out of the conoent (c. 606, § 1). Canon law does not forbid sisters to leave the house withotit the permission of su-periors but presupposes that this prohibition is contained in the con-stitutions; and in c. 606, § 1 obliges superiors to take care that the constitutions are exactly, observed with regard to subjects leaving By the law of the constitutions and universal usage, no leave the convent without the permission of the superior. may be explicit, implicit, tacit, reasonably presumed,, par-general. A violation is only of the constitutions, nQt of In the law of common cloister as understood in the code and generally practiced, sisters are permitted to leave the convent for any reasonable cause, e. g., for anything that is necessary, useful, or con-ducive to the special purpose and works of the cgngregation, for medical and dental care, spiritual reasons such as going to con~fession, for shopping, for reasonable recreation such as a walk, for works of charity such as attendance at funerals and the visiting of bereaved families, of sick, sisters, women, and children, and for reasons de-manded .by ordinaiy courtesy and politeness. They should not be permitted to go.out for reasons that are idle, u.nbscomin~,, harmful to the religious spirit, or illicit . 7. Cf. Norraae of 190l, n. 173. JOSEPH F~ GA.iLEN Regigto ttor Religious Law is .a reasonable norm of conduct; and therefore the request to go out, even for such a spiritual purpose as confession, should be reasonable. Furthermore, in granting the right "of approaching an occasional confessor, canon law gives no exemption whatever from religious discipline. It is unreasonable to expect permission to leave ~he convent,, especially if this is frequent or habitual, to go to a con-fessor who lives at a notable distance, when appreciable exigense would be necessary, or when the sister would to any degree have to be ex-cused from her assigned work. ~. There is no doubt that a congregation, may have a stricter com-mon cloister than that demanded by the code and that cloister con-tributes to freedom from temptation, dangers of the world, and'dis-tractions, and tends to foster a real interior life. Cloister, however, should not be obstructive of the special purpose of the institute nor such as to induce an artificial, inconsistent, or formalistic observance. Everything in an institute should be in agreement with and subordin-ated to its purpose. Some congregations were founded in an age that could not conceive a religious woman without papal cloister. Others took papal cloister as a fairly close model for the norms of their own constitutions. In congregations cloister should be capable of:.!unstrained observance within the framework of the purpose, works, and ordinary daily lives of the rellgiou's. The local superior gives permission to leave' the 'conven(, except for the cases that in some institutes are reserved'to higher Superiors by the constitutions or custom. The constitutions frequently forbid Sisters to visit private homes, and especially to eat or drink in them Without special permission. In a few institutes, this permission is r~served to higher superiors. Some constitutions specify that the permission of the local superior is sufficient to visit hoUses of the congregation in the vicinity, but a few demand tpheerm ~ "s s"ton of the fi~'gher superior. Constitutions quite often prescribe that a sister must 15~iVe another sister as companion when going to a do~t0ro~ dentist fo~'treatment.'There is also a frequent piohibition aga.in~t visiting house~ of priests without necessity, permission, and a sister com-p'~ inion~ '-'," ' . ~" It'i~ould be advisable to consider the temper, ing. of" the prohi-l~ itiona~ainst eating and drinking in private homes With"~egard to the occasions when a light lunch or hot or cold dri~{I~ could not b'e ~efused without' appearing discourteous and impolitel There can be 'n(~

Consists of thesaurus used in indexing the public papers of Leonor K. Sullivan, housed in the Saint Louis University School of Law Library. ; SAINT LOUIS UNIVERSDY GE JK1323 1952 .S34 1989 c.3 THE HONORABLE Leo nor K. (Mrs. John B.) Sullivan A Guide to the Collection St. Louis University Law Library Saint Louis University Schoo( of Law 3700 Lirufeff B(vd., St. Louis, MO 63108 LEONOR K. SULLIVAN 1902-1988 A Guide to the Collection Researched and prepared by: Joanne C. Vogel Carol L. Moody Loretta Matt LAW LIBRARY ST. LOUIS UNIVERSITY 3700 LINDtLL BLVD. ST. LOUIS, MO 63108 Copyright 1989 Saint Louis University Law Library 00 ' ()) THE HONORABLE LEONOR K. SULLIVAN 1902-1988 TABLE OF CONTENTS I. Portrait of Leonor K. Sullivan II. Biography III. Sullivan Plaques and Awards IV. The Leonor K. Sullivan Collection V. List of Subject Headings LEONOR K. SULLIVAN Leonor K. Sullivan, the first woman from Missouri to serve in the United States House of Representatives, was born Leonor Alice Kretzer, August 21, 1902, in St. Louis. She attended public and private schools in St. Louis, including Washington University. Prior to her marriage, Mrs. Sullivan pursued a business career and eventually became the director of the St. Louis Comptometer School. She married Missouri Congressman John B. Sullivan on December 27, 1941, and served as his administrative assistant and campaign manager until his death in January, 1951. Following her husband's death, Mrs. Sullivan unsuccessfully attempted to win the local Democratic party's nomination to succeed Congressman Sullivan in the special election. The seat was lost to a Republican candidate. In 1952, Leonor K. Sullivan running on her own, without party support, defeated six opponents in the primary election to become the Democratic nominee for the Third Congressional District. In the general election, she defeated her Republican opponent and recaptured the seat once held by her husband. Mrs. Sullivan represented the Third Congressional District until her retirement in 1976. While in Congress, Leonor K. Sullivan was known as a champion of consumer issues and she had a key role in enacting legislation to improve the quality of food. The Poultry Inspection Law and the Food Additives Act are just two of her important triumphs. As chairman of the Subcommittee on Consumer Affairs of the House Committee on Banking and Currency, Mrs. Sullivan was responsible for the Consumer Credit Protection Act of 1968, which included the Truth in Lending Act, and the Fair Credit Reporting Act of 1970. Mrs. Sullivan also authored the original food stamp plan to distribute government surplus food to the needy and she worked to solve the housing problems in our cities. At the time of her retirement, she was the senior member of the House Committee on Banking, Currency, and Housing. She was a member of the National Commission on Food Marketing, 1964-66; the National Commission on Mortgage Interest Rates, 1969; the National Commission on Consumer Finance, 1969-72; and she helped found the Consumer Federation of America in 1966. Mrs. Sullivan served as chairman of the House Committee on Merchant Marine and Fisheries. Her support of the American Merchant Marine earned her the American Maritime Industry's Admiral of the Ocean Seas Award (AOTOS) in 1973. The men and women who served in the Coast Guard and the Merchant Marine continuously honored Mrs. Sullivan for her support, understanding, and dedication. Always active in waterways projects, she fought to allow the 51 year old DELTA QUEEN to continue as an overnight excursion vessel. Mrs. Sullivan's work as chairman of the Subcommittee on Panama was especially important as she became involved with the political, economic, and social challenges of the Canal Zone and the people who lived and worked there. Leonor K. Sullivan worked hard for St. Louis. She sponsored legislation to fund the development of the Jefferson National Expansion Memorial on the St. Louis Riverfront, to keep St. Louis a well managed port city on the Mississippi trade route, and to preserve the buildings so important to the history and heritage of St. Louis. Wharf Street has been renamed Leonor K. Sullivan Boulevard to honor her support of the Gateway Arch project and the Jefferson National Expansion Memorial. Following her retirement, Mrs. Sullivan returned to her river bluff home which overlooked the Mississippi River. She remained active in civic affairs, serving on numerous boards and committees. She became a director of Southwest Bank, chairman of the Consumer Advisory Council to the Board of Governors of the Federal Reserve System, a member of the Board of Directors of Downtown St. Louis, Inc., a member of the Lay Advisory Board of Mount St. Rose Hospital and Rehabilitation Center, and she sponsored a consumer award program through the Better Business Bureau. Mrs. Sullivan was always in demand as a featured speaker at business, educational, and social functions. In 1980, Mrs. Sullivan married Russell L. Archibald, a retired vice president of the American Furnace Company. Mr. Archibald died March 19, 1987. Leonor K. Sullivan died, in St. Louis, on September 1, 1988. SULLIVAN PLAQUES AND AWARDS The Sullivan Collection includes many awards, citations, plaques, letters of recogn1tlon, pictures, and other memorabilia. During her career, Mrs. Sullivan received over 200 awards, some of which are permanently displayed in the Law Library. 1. Missouri State Labor Council, AFL-CIO - a proclamation designating Leonor K. Sullivan as organized labor's First Lady. Presented September 8, 1976. 2. Robert L. Hague Merchant Marine Industries Post #1242 - Distinguished Service Citation for Mrs. Sullivan's work as Chairman of the House Merchant Marine and Fisheries Committee. 3. Oceanographer of the Navy - presented by RADM J. Edward Snyder, Jr., USN, Special Assistant to the Under Secretary or the Navy. 4. Panama Canal Gavel - made from one of the original beams of the Governor's House, the gavel was presented to Mrs. Sullivan by Governor W. E. Potter as a "token of appreciation for demonstrated interest in the Panama Canal and the Canal Zone Government." 5. Consulting Engineers Council of Missouri - expresses appreciation for Mrs. Sullivan's concern and understanding of the role of the consulting engineer. 6. St. Louis Democratic City Central Committee - Special Award recognizes Leonor K. Sullivan's "dedicated service to the people of Missouri, the United States of America, and the Democratic Party . ," presented September, 19, 1976. 7. Consumer Federation of America - CFA Distinguished Public Service Award, June 14, 1972. 8. Reserve Officers' Association, Missouri - President's Award recognizing Mrs. Sullivan's service to the nation during her 24 years in Congress. 9. American Waterway Operators, Inc. - recognizes Mrs. Sullivan's " . Instrumental Role in the Development of the Inland Waterways of the United States." I 0. American Institute of Aeronautics and Astronautics, St. Louis Section - 1976 Civic A ward for Outstanding Contributions to Communities and Nation during 24 years in the House of Representatives, May 11, 1976. 11. Federal Land Banks 50th Anniversary Medal - " . awarded in 1967, to Leon or K. Sullivan for outstanding contributions to American Agriculture." 12. St. Louis Board of Aldermen - Resolution #101 (March 12,1976) honoring Mrs. Sullivan for her 24 years in Congress. 13. Human Development Corporation of Metropolitan St. Louis - Certificate of Recognition, September 29, 1978. 14. Older Adults Special Issues Society (OASIS) - Confers honorary membership upon Leonor K. Sullivan, August 22, 1974. 15. National Health Federation - Humanitarian Award, October 11, 1958 - especially recognizes Mrs. Sullivan's efforts for protective legislation against injurious additives in food and beverages. 16. U.S. Merchant Marine Academy, Kings Point, New York - an award presented to Mrs. Sullivan by the Alumni of Kings Point. 17. American Numismatic Association - a 1972 award presented to Mrs. Sullivan for her generous support. 18. Official Hull Dedication for New Steamboat - replica of the dedication plaque unveiled by Mrs. Sullivan in Jeffersonville, Indiana, November 11, 1972. Hull 2999 was the official designation of the new passenger riverboat being built for the Delta Queen Steamboat Company. The dedication also recognized Leonor K. Sullivan's successful legislative efforts on behalf of the DELTA QUEEN. 19. Jewish War Veterans of the United States, Department of Missouri - 1963 Americanism Award for "her unselfish devotion and untiring efforts on behalf of all Missourians regardless of race or creed." 20. National Marine Engineers' Beneficial Association, AFL-CIO - recognizes Mrs. Sullivan's service and support of the U.S. Merchant Marine, February 26, 1975. 21. Child Day Care Association - 1973 award for sponsoring child welfare legislation. 22. St. Louis Democratic City Central Committee - 1973 Harry S. Truman Award. 23. Seal of the Canal Zone Isthmus of Panama - a wooden copy of the Seal "presented in appreciation to Hon. Leonor K. Sullivan . " Canal Zone; Masters, Mates, and Pilots Association; National Maritime Union; Central Labor Union; Joint Labor Committee, 1969. 24. Atlantic Offshore Fish and Lobster Association - recognizes Leonor K. Sullivan's efforts to preserve and protect the Northwest Atlantic Fishing Industry, June, 1973. 25. Photographic portrait of President and Mrs. Johnson inscribed to Leonor K. Sullivan. 26. Photographic portrait of Lyndon Johnson inscribed to Leonor Sullivan. 27. Photographic portrait of Hubert H. Humphrey inscribed to Congressman (sic) Leonor K. Sullivan 28. H.R. I 0222 - Food Stamp Act of 1964 - first page of the engrossed copy of the bill, signed by John McCormack, Speaker of the House. 29. St. Louis University School of Law - Dedication of the New Law School, October 17-18, 1980 - recognizes Mrs. Sullivan's leadership gift. 30. West Side Baptist Church Meritorious Achievement Award, 1974. 31. Inaugural visit to St. Louis of the MISSISSIPPI QUEEN, July 29, 1978. 32. Gold-framed reproduction of a portrait of Mrs. Sullivan which hangs in the Longworth House Office Building. 33. Flora Place Association, November 4, 1976 - an award recognizing Mrs. Sullivan's 24 years in Congress. 34. St. Louis Police Relief Association, July 24, 1974. 35. St. Louis Argus Distinguished Citizen's Award, 1978. 36. George M. Khoury Memorial Award- "Woman of the Year," February 2, 1974. 37. Distinguished Service to the United States Coast Guard, February, 1976. 38. National Association of Mutual Insurance Agents - Federal Woman of the Year, October 12, 1974. 39. Chief Petty Officers Association, United States Coast Guard - Keynote speaker at Sixth Annual Convention, October 7-12, 1974, in St. Louis, MO. 40. Home Builders Association - Distinguished Service A ward, November 7, 1970. 41. Young Democrats of St. Louis - Distinguished Service Award, 1964. 42. Bicentennial Year Award, 1976 - a Waterford crystal bell and base presented to Mrs. Sullivan during the nation's Bicentennial. 43. Cardinal Newman College - Mrs. Sullivan's Cardinal Newman College Associates membership certificate presented during her tenure as Chairman, Board of Trustees, November 3, 1981. THE LEO NOR K. SULLIVAN COLLECTION Before her retirement, Leonor K. Sullivan made arrangements to donate her congress ional papers, correspondence, and memorabilia to St. Louis University Law Library. Mrs. Sullivan chose St. Louis University Law Library because her husband, Congressman John B. Sullivan (1897 -1951 ), was a graduate of the law school, having received his LL. B. degree in 1922, and his LL. M. degree in 1923. In 1965, Mrs. Sullivan founded a scholarship at St. Louis University for young women interested in studying political science. The collection covers Mrs. Sullivan's 24 years in the U.S. House of Representatives and is arranged according to her own subject headings. In this way, the materials provide insight into the way her office files and correspondence were organized. Mrs. Sullivan was known as one of the hardest working members of Congress and the wealth of materials in her collection attests to this. She had a tremendous concern for the average American family and much of her work dealt with their needs. Mrs. Sullivan often said the · best legislative ideas came from constituents, so she read every letter ever sent to her. Not only did she learn how the voters felt about current issues, but where there were problems which needed to be current issues. Papers from Leonor K. Sullivan's years as a member of the House Merchant Marine Committee and the Banking and Currency Committee provide background information for much of the legislation proposed during the period. Mrs. Sullivan was known as a consumer advocate long before such a position was popular and her efforts to improve the quality of food, drugs, and cosmetics are well documented. Materials are also available on Mrs. Sullivan's struggle for credit protection for the consumer, truth-in-lending, and fair credit reporting. Mrs. Sullivan was a strong supporter of the American Merchant Marine, the U.S. supervision of the Panama Canal, and the development of America's inland waterways. Her collection includes in-depth information on all these areas. Local St. Louis concerns are well represented in Leonor K. Sullivan's papers. She spent untold hours on the development of the Gateway Arch, the Jefferson National Expansion Memorial, and the port of St. Louis. She worked hard to maintain and increase the river traffic which is so important to St. Louis. After her retirement, Mrs. Sullivan continued to receive letters from former constituents and friends. She was active in civic affairs and her opinion on current issues was frequently solicited. The collection includes newspaper clippings, letters, and personal materials from this post-retirement period. Persons interested in using the Leonor K. Sullivan Collection should contact Joanne C. Vogel or Eileen H. Searls at St. Louis University Law Library, (314)658-2755. Written requests for information may be sent to: St. Louis University Law Library Leonor K. Sullivan Collection 3700 Lindell Blvd. St. Louis, MO 63108 Arthritis Research Arts Arts and Humanities see also Grants--National Endowment for the Arts Grants-- National Endowment for the Humanities Assassination of John F . Kennedy see Kennedy, John F. - -Assassination Assassinations--Select Committee to Investigate see Select Committee to Investigate Assassinations Atlantic Convention Atlantic Union Atomic Accelerator Laboratory Atomic Bomb--Fallout Shelter see a/ SO Nuclear Weapons-- Radioactive Fallout Atomic Energy see also Nuclear Energy Nuclear Weapons Auto Inspection Safety Auto Insurance Auto Insurance and Compensation Study Automotive Industry Automotive Transport Research and Development Act Aviation see a/ SO Airlines, Airport and Airway B-1 Program Development Act Airports Civil Aeronautics Board Concorde Supersonic Tra nsport Federal Aviation Administration Banking and Currency Committee Banking and Currency Committee-- Aluminum Penny Bill Banking and Currency Committee--Area Redevelopment Program Banking and Currency Committee Failures see a/so Independent Bankers Association of America Banking and Currency Committee- -Bank Holdings Company Act see a/so Banking and Currency Committee-­Citicorp Banking and Currency Committee--Bank Holding Company Issues Banking and Currency Committee--Bank Lobbying Banking and Currency Committee--Bank Mergers 83nking and Currency Committee- -Bank Protection Act of 1968 Banking and Currency Committee- -Bank Safety Regulations Banking and Currency Committee--Bank Security Measures Banking and Currency Committee--Banking Act of 1965 Banking and Currency Committee -- B a nk i11~ Changes Banking and Currency Committee- ­Bankruptcy B:mking and Currency Committee--Taxation Banking and Currency Committee--Trust Activities Ban king and Currency Committee-- Certificates of Deposit Banking and Currency Committee--Citicorp see also Bank Holding Company Banking and Currency Committee-- Committee Business Banking and Currency Committee-­Committee Notices Banking and Currency Committee-- Conferee Banking and Currency Committee-­Congressional Record Entries Banking and Currency Committee-­Consumer Credit see also National Commission on Consumer Finance Banking and Currency Committee-­Correspondence with Boyd Ewing Banking and Currency Committee--Credit Information Ban king and Currency Committee-- Credit Union Financial Institutions Act Banking and Currency Committee--Credit Unions see also General Accounting Office- - Credit Unions Banking and Currency Committee- - Credit Unions--Insurance on Deposits Banking and Currency Committee- - Credit Unions--National Credit Union Bank Bill Banking and Currency Committee--Credit Uses Reporting Act of 1975 Banking and Currency Committee- - Debt Collection Banking and Currency Committee -- Defense Production Act see a[ so Joint Committee on Defense Production Banking and Currency Committee-­Democratic Caucus Banking and Currency Committee-­Disclosure Act Banking and Currency Committee-- Economic Development Act ee a[ SO Economic Development Banking and Currency Committee-- Economic Stabilization Act --Amendments B3nking and Currency Committee -- Economic Stabilization Act -- Correspondence Banking and Currency Committee-- Economic Stabilization Act--Mark-Up Session Banking and Currency Committee-- Economic Stabilization Subcommittee Banking and Currency Committee-- Emergency Financial Assistance Act see a[ so Banking and Currency Committee- ­lntergovermental Emergency Assistance Act Banking and Currency Committee--New York City-- Correspondence Banking and Currency Committee--New York City- -Legislation Banking and Currency Committee--Energy Conservation Legislation see also Energy Conservation Banking and Currency Committee--Export Control see a/so Export Administration Act Export Control Act International Trade Commission Banking and Currency--Export/Import Bank Banking and Currency Committee- -FINE Study (Financial Institutions and the Nation's Economy) Banking and Currency Committee- -FINE Study--Hearings Banking and Currency Committee--Farmers Home Administration- ­Low Interest Loans Banking and Currency Committee-- Financial Reform Act of 1976 Banking and Currency Committee--Gold Backing and Federal Reserve Notes Banking and Currency Committee- -Gold Price Banking and Currency Committee- ­Insurance see also Insurance Banking and Currency Committee-­Interamerican Bank see also Agency for International Development Banking and Currency Committee--Interest Rates see also Interest Rates Banking and Currency Committee--Prime Interest Rate Banking and Currency Committee- -Savings and Loans- - Interest Rates Banking and Currency Committee-- Interest Rates-- Hearings Banking and Currency Committee- ­Intergovernmental Emergency Assistance Act see a/so Banking and Currency Committee-­Emergency Financial Assistance Act Banking and Currency Committee- ­International Banking Act Banking and Currency Committee-- International Development Association Banking and Currency Committee-- International Monetary Policy see a/ o Banking and Currency Committee- - Monetary Policy Banking and Currency Committee--Laws of the State of Missouri Relating to Banks and Trust Companies Banking and Currency Committee-­Lockheed Case Banking and Currency Committee-­Monetary Policy see also Banking and Currency Committee-­International Monetary Policy Banking and Currency Committee-­Subcommittee on Domestic Monetary Policy Banking and Currency Committee-- Mortgage Interest Rates see also Federal National Mortgage Association Banking and Currency Committee-­Mortgage Interest Rates--District of Columbia Banking and Currency Committee-­Mortgage Interest Rates--Hearings Banking and Currency Committee--Mutual Savings Banks Banking and Currency Committee--National Commission on Productivity and Work Quality Banking and Currency Committee--National Consumer Cooperative Bank Act see also Consumer Interest--Miscellaneous Banking and Currency Committee--National Consumer Cooperative Bank Act see a/so Consumer Interest--Miscellaneous Banking and Currency Committee--New York City-­Correspondence see also Banking and Currency Committee- ­Emergency Financial Assistance Banking and Currency Committee--New York City- - Legislation see also Banking and Currency Committee-­Emergency Financial Assistance Banking and Currency Committee--NOW Account Banking and Currency Committee--One Bank Holding Company Bill Banking and Currency Committee--One Bank Holding Company Bill- -Clippings Banking and Currency Committee--One Bank Holding Company Bill- - Committee Information Banking and Currency Committee--One Bank Holding Company Bill--Letters Banking and Currency Committee--One Bank Holding Company Bill--Reports from Interested Groups Banking and Currency Committee--One Dank ll nlclinR c: . np:111y Bill-- Reports from Other Agencies Banking and Currency Committee--Penn Central see a/so Railroad Legislation Banking and Currency Committee--Prime Interest Rates see a/so Interest Rates Banking and Currency Committee--Record Maintenance in Banking Institutions Banking and Currency Committee-- Recurring Monetary and Credit Crisis Banking and Currency Committee-- Reven ue Bonds Banking and Currency Committee--Safe Banking Act Banking and Currency Committee- - St. Louis Banking Banking and Currency Committee-- Savings and Loan Companies see a/so Housing-- Savings and Loans Housing--Savings and Loans Bill Housing--Loans Banking and Currency Committee- -Savings and Loan Companies-­Holding Companies Banking and Currency - - Savings and Loan Companies-- Interest Rates see a/so Interest Rates Banking and Currency Committee--Interest Rates Banking and Currency Committee-- Savings and Loan Companies-­Investigation Banking and Currency Committee--Silver Banking and Currency Committee--Small Business see a/so Sma ll Business Administration Poverty Program-- St . Louis Small Business Development Center St . Louis--Small Business Administration Banking and Currency Committee- - Steering Committee Banking and Currency Committee-­Subcommittee on Domestic Monetary Policy ,,,.,. also Banking and Currency Committee- ­Monetary Policy Banking and urrt!ncy Committee--Swiss Bank Accounts Uanking and Currency Committee--Taxing of National Banks Banking and Currency Committee- - Variable Interest Rate Mortgage Loans Bankrupt see Banking and Currency Committee -­Bankruptcy Barge Lines see also Federal Barge Lines Dccf Research and Information Act n ct•J" Ucllcr Communities Ad see Housing--Better Communities Act Bicentennial Civic Improvement Association see a/ SO American Revolution Bicentennial Bicentennial Civic Improvement Bicentennial Coinage see also Coinage Bicentennial Material Billboards Association-- Clippings see Highways-- Beautification- - Billboards Birth Control see also Family Planning Illegitimacy Population Growth Sex Education Black Lung Act see also Coal Black Militants see Militants Mine Safety Act see also Negroes--Black Militants Bl ackman's Development Center Blind see also Handicapped Blood ::,ee Health -- Blood Banks Blumeyer P roject see Housing-- Blumeyer Project Boating see also Coast Guard Boggs , Hale Bookmobile National Safe Boating Week Recreation see Education --Bookmobile Books Sent to Libraries and Schools see also Lib raries Bowlin Project see Housing -- Bowlin Project for the Elderly Braceros see National Commission on Food Marketing Bracero Study Brazil see Foreign Affairs- - Brazil Bretton Woods Agreement Bride's Packet see Publications --Packets for the Bride Bridges see Martin Luther King Bridge Buchanan, Mrs. Vera Budget see also Management and Budget, Office of Budget and Impoundment Control Act Budget Material Building Sciences Act see Housi ng-- Building Sciences Act Bur"r'u of Standards see Food and Drug Administration--Bureau of Standards Bus Service see also Transi t -- Bi- State Business and Professional Women's Clubs see also Women's Organizations Busing see Education- - Busing Buy American Act Care see Foreign Affairs--Care Cabanne Turnkey Project see Housing--Cabanne Turnkey Project Calley, William L. Cambodia see Foreign Affairs - -Cambodia Campaign Conference for Democratic Women see a/so Women in Politics Campaigns Campus Riots see also Education--Campus Unrest Cancer see a/ SO Medical Insurance for Radiation Treatment Cannon Dam see Conservation--Cannon Dam Capital Punishment Capitol- - United States Carpentry see Housing--Building Sciences Act Catalog of Federal Assistance Programs Cattle see Food and Drug Administration- -Cattle Cemeteries see National Cemeteries Census see also Population Growth Central Intelligence Agency Century Electric Company see National Labor Relations Board-­Century Electric Company Chain Stores see National Commission on Food Chamber of Commerce Cha rities Marketing- -Chain Stores Child Abuse and Neglect Child and Family Services Act see a/so Comprehensive Child Development Act Child Care see Poverty Program--Day Care Centers see also Poverty Program--Head Start Centers Poverty Program- -St. Louis Day Care St. Louis Day Care Child Protection Act Children , Youth , Maternal, and Infant Health Care Programs Chile see Foreign Aff:1irs--Chile Chirm sec Foreign Affairs--Red China China's Art Exhibit Cigarette Advertising Cities see Urban Affairs see a/so Housing--Urban Renewal Revenue Sharing Citizenship see Immigration -- Naturalized Citizens City Planning see a/ 0 Urban Affairs Civil Aeronautics Board see a/so Federal Aviation Administration Aviation Civil Air Patrol Civil Defense see also Emergency Preparedness Missouri--Disaster Area Civil Rights- -Clippings see also Integration Militants Negroes--Black Militants Negroes--National Assocation for the Advancement of Colored People Civil Rights- -Discharge Petition Civil Rights-- Equal Employment Opportunity see a/so Equal Employment Opportunity Equal Opportunity Civil Rights- -Equality for Women see a/so Women- -Equal Rights Amendment Civil Rights-- Housing see a/so Housing--Fair Housing Housing--Open Negroes--Housing Civil Rights- -Ireland's Roman Catholics Civil Rights--Legislation Civil Rights--Mississippi Seating Civil Rights --Pro Civil Rights-- Webster Groves Incident Civil Service Health Benefits Civil Service Legislation see also Federal Employees Civil Service Retirement Clara Barton House Clean Air Act see also Air Pollution Pollution Coal see a/ SO Black Lung Act Energy Crisis Mine Safety Act Mineral Resources Coal Mine Surface Area Protection Act see a/ so Mining Coal Slurry Pipeline Act Coal Tar Products see Food and Drug Administration- - Hair Dye Coast Guard see also Boating National Safe Boating Week Coastal Areas see a/so Outer Continental Shelf Lands Coca-Cola Bottling Company Cochran Apartments see Housing--Public Housing-Cochran Apartments Coinage Sl!l' a/ SO Bicentennial Coinage National Stamping Act Colleges and Universities see Education- - College Loan Program see a/so Schools--College Debate Color Additives see Food and Drug Administration--Color Additives Commemorative Postage Stamp for Jeannette Rankin Commemorative Stamps see a/so Kennedy, John F . First Day Cover Issues see Food and Drug Administration-­Cranberries Creating a Joint Committee to Investigate Crime Credit Unions see Banking and Currency Committee- ­Credit Unions see a/so General Accounting Office- - Credit Unions Crime--Bail Reform Act Crime--General see a/so J oint Committe to Investigate Crime Juvenile Delinquency Law Enforcement Assistance Administration Prisons Crime--Gun Control Crime--Riots see a/so Housing--Insurance--Riots Crime--Riots- - Clippings Crime- - Switch - -Blades Cruelty to Animals Current River see Conservation--Current River Power Line Customs Bureau Cyprus see Foreign Affairs - -Cyprus Czechoslovakia see Foreign Affairs--Czechoslovakia Daily Digest see Panama Canal--Daily Digest Dairy Products see Milk see a/so Food and Drug Administration-­Milk Dams see Lock and Dam 26 Conservation- - Cannon Dam Danforth Foundation see a/ 0 Foundations Darst- -Webbe Public Housing see Housing- - Public Housing--Darst-Web be Davis- -Bacon Act see Labor- - Davis-Bacon Day Care Centers see Poverty Program--Day Care Center see a/ 0 Poverty Program--St. Louis Day Care St. Louis Day Care Daylight Savings Time Deafness see Hearing Aids Death with Dignity Debt Ceiling Bill See a/so Goverment Debt National Debt Decontrol of Certain Domestic Crude Oil see a/so Oil Leases Defense ee a/ 0 Nation:1l Defense Defense Appropriations see a/ SO Military Construction Appropriation Bill Military Expenditures Military Pay Military Procurement Defense Contracts See a/so Federal Government Contract Legislation Military Procurement Defense Mapping Agency Sl!£' n/so Aeronautical Chart and Information Center Defense Production Act see Banking and Currency Committee-­Defense Production Act .\Ce a/ so Joint Committee on Defense Production Defense Production, Joint Committee see Joint Committee on Defense Production Delta Queen Delta Queen-- Clippings Delta Queen--Correspondence Delta Queen- -Extend Exemption Delta Queen/Mississippi Queen--Clippings Delta Queen/Mississippi Queen-- Correspondence Democratic City Central Committee Democratic Clubs Democratic Coalition Party Democratic Convention--1972 Democratic Convention--1976 Democratic National Committees Democratic Organizations Democratic Party see a/so Banking and Currency Committee-­Democratic Caucus Campaign Conference for Democratic Women Democratic State Committees Democratic Cities see Housing- - Democratic Cities Dental Health see Health--Dental Deodorant see Food and Drug Administration-­Deodorant Department of Housing and Urban Development see Housing- -HUD Department of Labor see Grants--Department of Labor--St . Louis Department of Peace see Peace, Dept. of Department of the Interior see Grants--Department of the Interior-- St. Louis Department of Transportation see Grants--Department of Transportation-- St. Louis Desoto-- Carr Project see Housing- - Desoto-Carr Project Detention see Emergency Detention Act Development Bank ·ce Housing--Na tional Development Bank Diabetes Research see a/so National Diabetes Advisory Board Diet Foods see Food and Drug Administration--Diet Foods Digestive Diseases :,ee National Digestive Disease Act of 1976 Direct Popular Election of the President Disabled American Veterans see Veteran's Organizations Disarmament see also Arms Control Postal Boutique Commission of Consumer Finance see National Commission on Consumer Finance Commission on Federal Paperwork Commission on Food Marketing sec National Commission on Food Marketing Commission on History and Culture :see Negroes-- Commission on History and Culture Commission on Neighborhoods see National Commission on Neighborhoods Committee on Political Education see Political Education, Committee On Committee on P opulation Crisis see Population Crisis Committee Committee on Standards of Official Conduct Committee Reform Commodity Exchange Act see also Re- Pricing Commodities Commodity Futures see a/so Re- Pricing Commodities Common Cause Communications see also Federal Communications Commission Communism Radio Telecommunications Television Community Development Act Community Services Administration Comprehensive Child Development Act see a/so Child and Family Services Act Comprehensive Employment and Training Act see also Employment Compton--Grand Association see Housing Compton-Grand Association Comptroller General of the United States Concorde Supersonic Transport see also Aviation Concentrated Industries Anti - Inflation Act see also Inflation Congress- - 91st Congress--9lst--Senate Subcommittees Congress- -92nd Congress- -93rd Congress--94th Congress--94th--Majority Rpt . Congress--94th--Member's Pay Raise see a/ so Congressional and Civil Service P ay Raise Congress- -Committee on House Administration Congress-- Economic Committee see J oint Economic Committee Congress-- House Beauty Shoppe Congress--House Budget Committee Congress- - House Unamerican Activities Committee see a/ so Internal Security Congress- - Redistricting SC'(' Missou ri - - Redistricting Congress--Rules of Congressional and Congress--Scandals see a/ 0 Powell, Adam Clayton Congressional and Civil Service Pay Raise see a/ o Congress- - 94th- -Member Pay Raise Federal Pay Raise Congressional Fellowship Congressional Office--Payroll Congressional Pay Raise Congressional Record Inserts see a/so Jefferson National Expansion Memorial Congressional Record Inserts Congressional Reorganization see a/ 0 Legislative Reorganization Act of 1970 Congressional Travel Conservation --Cannon Dam see a/so National Park Service Parks Conservation --Current River Power Line Conservation --Eleven Point River Conservation-- Harry Truman Dam Conservation- -Lock Dam 26 see Lock and Dam 26 Conservation--Meramec Basin Conservation--Meramac Park Reservoir Conservation- -Meramac Recreation Area Conservation- -Mineral Resources see Mineral Resources Conservation --Miscellaneous see a/so Recycling Waste Conservation- - Recreation Area Conservation--Redwood National Park Conservation--Upper Mississippi River National Recreation Area see a/so Upper Mississippi River Basin Commission Conservation-- Water Resources see a/so Water Resources Planning Act Conservation-- Wild Rivers Conservation - - Wilderness Conservation -- Wildlife .\ee a/ :so Lacey Act Constitutional Changes Consumer Credit see Banking and Currency Committee--Consumer Credit see also National Commission on Consumer Finance Right to Financial Privacy Act Consumer In terest Miscellaneous see a/so Banking and Currency Committee- ­National Consumer Cooperative Bank Act National Commission on Food Marketing-- Consumer Information Publications-- Packet for the Bride Consumer Prod uct Information Bulletin see a/so Publications- -Consumer Product Information Copyright Legislation Copyrights Cosmetics see Food and Drug Administration- - entries Cosmetologists see National Hairdressers and Cosmetologists Cost of Living Council Cost of Living Task Force Council of Catholic Women see a/so St. Louis Archdiocesan Council of Catholic Women Women-- Organizations Cranberries Diseased Pets District of Columbia see also Home Rule-- District of Columbia Doctors see Immigration--Foreign Doctors see a/so Education--Nurses and Medical Students/Medical Schools Health Manpower Bill Douglas, William 0 . see Impeachment (Justice Douglas) Draft Dru'g Abuse see a/so Alcoholism, Narcotics Drug Abuse Office and Treatment Act Drug Advertising Drug Cases Drug Cost Drug Legislation Drug Regulation Drug Testing and New Drugs Drugs, Baby Asprin Drugs, Chemical Names Drugs, Factory Inspection Drugs, Habit- Forming Drugs, Interstate Traffic Drugs, Krebior:en see a/so Krebiozen Drugs, Strontium 90 see a/so Strontium 90 Drugs, Thalidomide see also Thalidomide Earthquakes East - West Gateway Coordinating Council see a/so St. Louis--East West Gateway Coordinating Council East St. Louis Convention Center Ecology see also Environmental Education Act Economic Committee see Joint Economic Committee Economic Development see a/so Banking and Currency-- Economic Development Act Economic Development Administration see a/so Grants--Economic Development Administration Economic Program Economic Summit Conference Economics--Joint Economic Committee see Joint Economic Committee Editorials--KMOX-TV see Radio and T elevision --Editorials Education see a/ so Schools Ed ucntion --Adult see a/ SO Adult Education Missouri - -Adult Education Act Education--Aid to Parochial Schools see a/so Aid to P arochial Schools Education --Federal Aid to Education Parochial Schools Education- - Aid to Private Schools See a/ 0 Aid to Private Schools Education --Federal Aid to Education Private Schools Education--Appropriations Education -- Bookmobile see a/ 0 Bookmobile Libraries Education--Busing see also Busing Integration Education--Campus unrest see also Campus riots Militants Education -- Clippings see ah;o Schools - - Clippings Education--College Loan Program see a/so Colleges and Universities Education--Higher Education Education--St udent Aid Bill Loans- - Student Student Loans Education- -Elementary and Secondary see also Schools Education--Federal Aid to Education see a/so Education--Aid to Parochial Schools Education-- Student Aid Bill Federal Aid to Education Education-- F ederal Charter for Insurance and Annuity Association see ah;o Insurance Education -- Food and Nutrition Program see a/ SO School Lunch Program School Milk Program Education--HEW Appropriations see also Health , Education and Welfare Education--Higher Education see also Education-- College Loan Program Education --Student Aid Bill Higher Education Missouri -- University Education- - Miscellaneous see also Quality Education Study Education--National Defense Education Act see a/so National Defense Education Act Education- - Nurses and Medical Students see also Doctors Heal t h Manpower Bill Medical Education Medical Schools Nurse Training Act Nurses Education-- Residential Vocational Education see also Education- - Vocational Education Vocational Education Education--Student Aid Bill see also Education- - College Loan Program Education--Higher Education Education --Federal Aid to Education Loan-- Student Student Loans Education --Tax Deductions for Education see a/ SO Taxes- - Deduction for Education of Dependents Education- - T eachers Corps see a/ ·o Teachers Corps Education-- Upward Bound Branch see also Upward Bound Education--Vocational Education see also Vocational Education Educational Grants Grants - - Educational Grants--HEW-- Public Schools Egypt see Foreign Affairs--Egypt Eisenhower, Dwight David Eisenhower College Elderly see also Aging National Institute on Aging Older Americans Act Elderly-- Employment Opportunities see also Employment Opportunities for the Elderly Older Americans Act Elderly - - Housing see Housing--Bowlin Project for the Elderly see also Housing--Elderly Election Laws see Missouri--Election Laws Election Reform see also Voting Rights Act Election Reform--Post Card Registration see alSO Post Card Registration Voter Registration Elections Commission Electoral College see also Direct Popular Election of the President Electric and Hybrid Research, Development and Demonstration Act of 1976 ee also Energy Conservation and Electric Power Electricity see Lifeline Rate Act Conversion Act of 1976 Elementray and Secondary Education Eleven Point River see Conservation- -Eleven Point River Elk Hills Oil Reserve see also Oil Leases Emergency Detention Act see also Detention Emergency Employment see also Employment Emergency Livestock Credit Act See a/so Agriculture Emergency Rail Transportation Improvement and Employment Act See Railroads--Emergency Rail Transportation Improvement and Employment Act Emergency Rooms see Medical Emergency Transportation and Services Act Emergency Security Assistance Act Emergency Telephone Number see a/ 0 Nine One One Emergency Unemployment Compensation Assistance ·ee a/so Unemployment Compensation Emergency Utility Loans and Grants for Witerizing Homes see a/ o Utility Loans Employment See a/ 0 Comprehensive Employment and Training Act Immigration Labor entries Manpower Minimum Wage Unemployment Employment- - Equal Opportunity Employment of the Handicapped see also Handicapped Labor--Handicapped Workers Employment Opportunities for the Elderly see Elderly --Employment Opportunities Endowment for the Arts see Grants--National Endowment for the Arts Endowment for the Humanities see National Endowment for the Humanities Energy-- Correspondence Energy Conservation see also Banking and Currency Commission--Energy Conservation Federal Power Commission Natural Gas Act Protection of Independent Energy Conservation and Conversion Act of 1976 see also Electric & Hybrid Research, Development & Demonstration Act of 1976 Energy Crisis SC'e also Coal Fuel for Cars Gas and Gasoline and Oil Allocations Oil Imports Oil Leases Energy Crisis-- Correspondence Energy Crisis--Material Energy Excerpts Energy Independence Act of 1975 Energy- - Information & Material see also Arctic Gas Project Energy Research and Development Environmental Education Act see also Ecology Environmental Pesticide Control Act of 1976 see alSO Pesticides Environmental Policy Act Environmental Protection Agency see also Grants--Environmental Protection Agency-- St. Louis Equal Employment see a/so Civil Rights- -Equal Employment Opportunity Minority Groups Women--Employment Opportunities Equal Employment Opportunity Commission Equal Opportunity see a/so Civil Rights-- Equal Employment Opportunity Equal Pay for Equal Work !:>Cl! also Women--Employment Opportunities Equal Rights- - Clippings Equ al Rights for Women see a/so Women--Equal Rights--Material Equal Time ee a/ ·o Federal Communications Commission Euclid Piau Radio Television see Housing--Euclid Plaza Excess Property see Missouri - - Excess Property see Federal Excess Property Executive Reorgan ization Export Administration Act see a/so Banking and Currency--Export entries Export Control Act see a/so Banking and Currency Committee -­Export Control FBI see Federal Bureau of Investigation FCC see Federal Communications Commission FDIC see B & C Federal Deposit Insurance Corporation Fair Labor Standards Act see Labor--Fair Labor Standards Fair Plan see Insurance --Fair P lan Fair Trade see also Trade--Expor ts and Imports Fallout Shelters see Atomic Bomb--Fallout Shelters see Nuclear Weapons--Radioactive Fallout Family Assistance Act see also Welfare Welfare--Family Support Family Assistance Material and Clippings See a/so Welfare--Clippings Family Assistance Plan Family Fare see Publications--Family Fare Family Planning see a/ so Birth Control Illegitimacy P opulation Growth Sex Education Family Planning Services Act Family Week see National Family Week Farm Bill see Agriculture--Farm Bill Farm Workers see also Agriculture National Commission on Food Marketing--Bracero Study Federal Advisory Committee Act Federal Aid to Education see Education --Federal Aid to Education Federal Aviation Administ ration see also Aviation Civil Aeronautics Board Federal Barge Lines see a/ so Barge Lines Federal Buildi ngs see a/ so Public Buildings Federal Bureau of Investigation Federal Communications Commission see also Communications Equal Time Radio and Television Television Federal Deposit Insurance Corp see also FDIC Federal Employees See a/ SO Civil Service Legislation Federal Excess Property see a/so Excess Property Missouri --Excess Property Fede ral Government Contract Legislation see a/so Defense Contracts Federal Home Loan Bank Board Federal Housing Administration see Housing-- Federal Housing Administration Federal Judical Center see also J udiciary Federal Land Bank of St. Louis see also Land Bank Federal National Mortgage Association see a/so Banking and Currency--Mortgage Interest Rates Mortgages and Interest Rates Federal Pay Raise see a/so Congressional and Civil Service Pay Raise Federal Power Commission see a/so Energy Conservation Fuel and Energy Resources Commission Lifeline Rate Act Federal Reserve System Federal Trade Commission Federal Voting Assistance Program see a/so Voter Registration Federation of Independent Business see National Federation of Independent Business Feed Grain see a/so Agriculture Food and Drug Administration-- Grain Grain Purchases Fetal Experimentation see Health , Education and Welfare--Fetal Experimentation Fi nancial Disclosure see a/so Right to Financial Privacy Act Financial Institutions Act Fire Protection see a/so National Academy for Fire Prevention & Central Site Selection Board Fish and Fish Products see a/so Food and Drug Administration-­Fish Fish Inspection Food and Drug Administration-- Trout Trout see a/so Inspection , Food Fl ag Day Flood Control Meat Inspection Poultry Inspection see a/so St. Louis- - U.S. Army Corps of Engineers Flood, Daniel J. Upper Mississippi River Basin Commission see P anama Canal--Correspondence- - Flood, Daniel J . Flood Insurance Program see a/so Insurance--Flood National Flood Insurance Program Flood Protection Project see also St. Louis--U.S. Army Corps of Engineers Floods see a/so Missouri - - Disaster Area Missouri- - Flood National Flood Insurance Program Rivers Fluoridation of Water Fonda, Jane Food see also Agriculture National Commission of Food Marketing P oultry Food and Drug Administration Index Code Food and Drug Administration Appropriations Food and Drug Administration-- Botulism Food and Drug Administration--Bread Prices Food and Drug Administration--Bureau of Standards Food and Drug Administration --Cattle-­General Food and Drug Administration- -Cattle-­Legislation Food and Drug Administration--Color Additives Food and Drug Administ ration-­Confectionery Food and Drug Administration - -Copy of Bill Food and Drug Administ ration - -Cranberri•·> Food and Drug Administ ration -- DeodorauL Food and Drug Administration -- Diet Foods see a/ o Nut rition Food and Drug Administration --Eye Make-up Food and Drug Administration--Facial Creams Food and Drug Administration-- Fish Flour Food and Drug Administ ration--Food Additives Cases See a/ 0 Addi tives Food and Drug Administration -- Food Additives -- General ee also Nutrition Food and Drug Administration- - Food Additives-- Legislation Food and Drug Amdinistration-- Freezone Food and Drug Administration-- General Commentary Food and Drug Administration-- General Information Food and Drug Administration -- General Letters Food and Drug Administration-- Grain see a/ 0 Feed Grain Food and Drug Administration--Hair Dye Food and Drug Administration -- Hair Preparations Food and Drug Administration -- Hai r Remover Food and Drug Administration- - Hair Sprays Food and Drug Administration -- Ice Cream Food and Drug Administration -- Investigation Food and Drug Administration-- Legislation Food and Drug Administration- - Lipsticks Food and Drug Administration--Medical Devices see Medical Device Amendments Food and Drug Administration--Milk Food and Drug Administration-- Miscellaneous Food and Drug Administration- - Nail Polish Food and Drug Administration--Packaging Food and Drug Administration--Packaging (Wax) Food and Drug Administration--Pesticide Cases Food and Drug Administration--Pesticide Legislation and General Information Food and Drug Administration--Pesticides Food and Drug Administration-­Preservatives Food and Drug Administration--Pre- testing Food and Drug Administration-- Request for Copy of Research Food and Drug Administration--Soap Food and Drug Administration--Special Dietary Foods see also Nutrition Food and Drug Administration--Sun-tan Lotion Food and Drug Administration--Trout Food and Drug Administration--Vaporizers Food and Drug Administration--Varnish Food and Drug Administration--Vitamin Supplements see a/so Nutrition Food and Drug Administration- - Water see also Water Food Assistance Act see Foreign Aid- -Food Assistance Act Food Crisis see a/ SO Agriculture Food for Peace Hunger and Malnutrition Nutrition Population Crisis Committee Population Growth Right to Food Resolution see also Agriculture Food Prices see also Agriculture Food Stamp Plan 1954--Bills see a/ SV Agriculture Hunger and Malnutrition Food Stamp Plan 1954--Comments and Criticism Food Stamp Plan 1954-- Correspondence Food Stamp Plan 1954--Food Surplus Food Stamp Plan 1954--St. Louis Food Stamp Plan 1954--Speeches and Testimony Food Stamp Plan 1955--Correspondence and Legislation Food Stamp Plan 1955--Food Surplus Food Stamp Plan 1956--Bills and Hearings Food St amp Plan 1956--Commodity Credit Corp. Food St amp Plan 1956- - Correapondence, Speeches, Testimony Food Stamp Plan 1956- - Food Surplus Distribution Food Stamp Plan 1956--Personal Letters Food Stamp Plan 1957-- Bills Food Stamp Plan 1957--Correspondence Food Stamp Plan 1957--Food Surplus and Food Stamp Plan Food Stamp Plan 1957--Hearings Food Stamp Plan 1957--Speeches Food Stamp Plan 1957--Testimony Food Stamp Plan 1958--Activities Carried on Under PL 63 -4RO Food Stamp Plan 1958--Bills Food Stamp Plan 1958--Comments and Criticism Food Stamp Plan 1958--Correspondence Food Stamp Plan 1958--Hearings and Reports Food Stamp Plan 1958--Personal Letters Food Stamp Plan 1958- - Speeches and Testimony Food Stamp Plan 1958--Study and Procedure Food Stamp Plan 1959- - Bills Food Stamp Plan 1959--Comments and Criticism Food Stamp Plan 1959--Congressional Record Entry Food Stamp Plan 1959--Correspondence Food Stamp Plan 1959-- Hearings and Reports Food Stamp Plan 1959--Personal Letters Food Stamp Plan 1959--Releases Food Stamp P lan 1959-- Speeches and Testimony Food Stamp Plan 1959- -Studies and Procedure Food Stamp Plan 1960- -Activities Carried on Under PL-480 Food Stamp Plan 1960-- Bills, Hearings, Reports Food Stamp Plan 1960-- Correspondence Food Stamp Plan 1960-- Personal Letters Food Stamp Plan 1961-- Correspondence and Clippings Food Stamp Plan 1961--Personal Letters Food Stamp Plan 1962--Bills, Correspondence, Testimony Food Stamp Plan 1962-- Clippings Food Stamp Plan 1962--Personal Letters Food Stamp Plan 1963--Bills Food Stamp Plan 1963--Comments and Criticism Food Stamp Plan 1963--Correspondence Food Stamp Plan 1963- - Hearings Food Stamp Plan 1963-- Releases Food Stamp Plan 1963--Speeches Food Stamp Plan 1963--Studies and Procedures Food Stamp Plan 1964--Appropriations Food Stamp Plan 1964--Bills Food Stamp Plan 1964--Comments and Criticism Food Stamp Plan 1964--Correspondence Food Stamp Plan 196-t -- Hearings Food Stamp Plan Hl64 --Minority Views Food Stamp Plan 1964--Releases Food Stamp Plan 196-t -- Speeches Food Stamp Plan 196-t -- Studies and Procedures Food Stamp Plan 1965 --Appropriations Cut Food Stamp Plan 1965- - Correspondence Food Stamp Plan 1965 - -District of Columbia Food Stamp Plan 1965--Expansion Food Stamp Plan 1965--Kinlock MO Food Stamp Plan 1965 --Missouri Food Stamp Plan 1965--Personal Letters Food Stamp Plan 1965--St. Louis MO Food Stamp Plan--Legislative History Food Stamp Plan--Miscellaneous Statistics Food Stamp Plan--Petition 1967 Food Stores see National Commission on Food Ford Foundation see also Foundations Ford, Gerald Marketing- -Chain Stores see Nixon, Richard M.-- Pardon Foreign Affairs--Amnesty Foreign Affairs--Angola Foreign Affairs- -Brazil Foreign Affairs--CARE Foreign Affairs--Cambodia see a/so Moratorium War Protest Foreign Affairs--Chile Foreign Affairs-- Cyprus Foreign Affairs- - Czechoslovakia Foreign Affairs-- Egypt see also Foreign Affairs - -Middle East Foreign Affai rs - - General Countries Foreign Affairs-- Genocide Treaty Foreign Affairs- - Indochina Foreign Affairs -- Israel see a/ 0 Foreign Affiars --Middle East Foreign Affairs-- Israel-Arab War see a/so Foreign Affairs- -Middle East Foreign Affairs - -Jordan see also Foreign Affairs--Middle East Foreign Affairs --Lebanon see a/so Foreign Affairs--Middle East Foreign Affairs --Middle East see also Foreign Affairs- - Egypt Foreign Affairs -- Israel Foreign Affairs -- Israel Arab War Foreign Affairs --Jordan Foreign Affairs--Lebanon Oil Imports Foreign Affairs- -Mid-East Sinai Pact Foreign Affairs --Non-Proliferation Treaty Foreign Affai rs --Peru Foreign Affairs- - Pueblo Foreign Affaris- -Puerto Rico see a/ SO Puerto Rico Foreign Affairs--Red China Foreign Affairs--Republic of China see Republic of China Foreign Affairs -- Rhodesia Foreign Affairs - - Soviet Union Foreign Affairs--Turkey Foreign Affai rs --United Nations Foreign Affairs -- United Nations Development Program Foreign Affairs -- Vietnam ee a/ SO Missing in Action Prisoners of War Select Committee to Investigate Missing in Action Foreign Affairs -- Vietnam- - Mrs. Sullivan 's Voting Record (as of 1972) see a/so Sullivan, L.K. Voting Record Foreign Affairs Legislation Foreign Aid Foreign Aid- - Food Assistance Acl Foreign Policy Foreign Visitors Forest Park Blvd. Turnkey Project see Housing--Forest Park Blvd. Turnkey Project Forestry Legislation see also Lumber Fort San Carica see Jefferson National Expansion Memorial--Building a Replica of Fort San Carlos Foster Grandparents see Poverty Program--Foster Grandparents Foundations see also Ford Foundation Danforth Foundation Grants Grants--National Science Foundation National Science Foundation Four Freedoms Study Group Franchises Franchising Practice Reform Act Freedom of Information Act see also Sunshine Bill Freedom of the Press see also Newspapers Radio Television Fuel and Energy Resources Commission see a/so Energy Conservation Federal Power Commissron Fuel for Cars see also Energy Crisis Gas and Gasoline and Oil Allocation Fur see also Laclede Fur Co. GAO see General Accounting Office GPO see Government Printing Office GSA see General Services Administration Gambling see also Lotteries Gas--Laclede Gas see also Natural Gas Gas--Natural Gas and Gasoline and Oil Allocation see also Energy Crisis Fuel for Cars Gateway Arch see Jefferson National Expansion Memorial General Accounting Office General Accounting Office--Credit Unions see also Banking and Currency--Credit General Electric General Motors Unions General Services Administration see also Grants--General Services Administration- - St . Louis Genocide Treaty see Foreign Affairs--Genocide Treaty Georgetown University Gerontology Cold Star Wives Goldenrod Showboat see Jefferson National Expansion Memorial- -Showboat Goldenrod Government Debt see also Debt Ceiling Bill National Debt Government Insurance Government Operations Government Printing Office Government Regional Offices Government Reorgani~:ation Program see Reorganiution Program Grace Hill Area see Housing--Grace Hill Grading, Meat see Meat Grading Grain Purchases ee also Agriculture Feed Grain Grand Canyon see Conservation--Grand Canyon Grandparents, Foster see Poverty Program--Foster Grandparents Grants see also Foundations National Science Foundation Grants- - Clippings Grants-- Dept. of Housing and Urban Development see Housing- - St . Louis--Grants from HUD Grants-- Department of Labor--St . Louis Grants-- Department of the Interior- -St. Louis and MO Grants-- Department of Transportation--St. Louis see also Transportation Grants - -Economic Development Administration- - St. Louis see also Economic Development Administration Grants-- Educational see also Educational Grants Learning Business Centers Grants- -Environmental Protection Agency-­St. Louis Grants--General Services Administration -­St. Louis Grants- - Health, Education and Welfare-- Miss& uri Grants--HEW--Public Schools Grants--HEW--St. Louis Grants--HEW--St. Louis University Grants--HEW-- Washington University see also Washington University Grants to Hospitals G r·an ts- - Housing see Housing-- St. Louis- - Grants from HUD Grants--Law Enforcement Assistance Administration -­Missouri ee also Law Enforcement Assistance Administration Grants--Law Enforcement Assistance Administratiou - - SL . Louis see also Law Enforcement Assistance Administration Gran ta--M any Sou rcea-- Colleges Grants--Many Sources- -Missouri Grants--Many Sources--St. Louis University Grants--Many Sources--Universities Grants--Many Sources- -University of Missouri Grants--Many Sources- - Washington University see also Washington University Grants- - Miscellaneous Grants--National Endowment for the Arts see also Arts and Humanities Grants--National Endowment for the Humanities see also Arts and Humanities Grants--National Science Foundation see also National Science Foundation Foundations G ranta--OEO- - Missouri Poverty Program--Office of Equal Opportunity Grants- -Post Office--St. Louis see also Postal Service St . Louis - -Post Office -­Operations Grants--Roth Study Grocery Stores see National Commission on Food Marketing--Chain Stores Guam Guatemalan Earthquake Gun Control see Crime--Gun Control HUAC See Congress-- House Unamerican Activities Committee Hair Car Products see Food and Drug Administration H ai rd ressers see National Haridressers and Cosmetologists Halpern, Seymour see Resignations Handicapped see also Blind Herman, Philip Employment of the Handicapped Labor--Handicapped Workers see Panama Canal--Correspondence-­Harry Flannery Herman, Philip See Radio and Television- -Harry Flannery Harry Truman Dam See Conservation--Harry Truman Dam Hatardous Material see a/so Transportation -- Dept. of Proposed Regulations Hazardous Occupational Safety and Health Act see a/ 0 Mine Safety Act Occupational Safety and Health Administration Head Start Center See Poverty Program--Head Start Centers Health -- Blood Banks Sl!<' (1/ SO Medical Care Health--Dental Health and Welfare Council of Greater St. Louis see a/ SO Welfare Health Education and Welfare see also Grants--Health Education and Welfare- -Missouri Housing--Public--HEW Task Force Health, Education and Welfare--Fetal Experimentation see also Human Experimentation Health Insurance see a/so Medical Insurance for Radiation Treatment National Health Insurance Health Insurance for the Unemployed see a/so Unemployment Health Legislation see a/so National Health Care Act Health Manpower Bill see also Education--Nurses and Medical Health, Mental Students Immigration--Foreign Doctors Manpower Nurse Training Act !!JI!<' Mental Health Health Program Health- - Polio Vaccine Health Security Act Hearing Aids Higher Education see a/so Education -- Higher Education Higher Education Act Highway Beautification see a/so Anti--Billboard Law High way-- Clippings Highway Patrol ee Missouri- -Highway Patrol Highway Safety see a/so National Bicentennial Highway Safety Year Highway Through St. Louis see a/so St . Louis Highways Highway Trust Fund Highways see a/so Martin Luther King Bridge High ways- - Beautification-- Billboards The Hill see Housing--The Hill Hill-Burton Act see Hospitals--Hill-Burton Historic Preservation see a/so National Historic Preservation Act HolidaJ.s see a SO Kennedy, John F, Holiday Home Owners Mortgage Loan Corp see Housing--Home Owners Mortgage Loan Corp Home Rule--D.C. see a/ SO Distict of Columbia Hospitals- - Closing ·ee a/ so Public Health Services Hospi tals Hospitals--Emergency Rooms ee Medical Emergency Transportation and Services Act Hospitals--General Hospitals--General MAST Program Hospitals- - Grants see Grants--Hospitals Hospitals- -Hill-Burton Hospitals- -Non-profit House Administration, Committee on House Beauty Shoppe see Congress. House Beauty Shoppe House Budget Committee House Un - American Activities Committee see also Congress. House Un-American Acitivities Comm1 Ll ee Household P ets Housing Housing and Community Development Act of 1974 Housing and Urban Development Act of 1968 see also Housing--HUD Housing--Anonymous letters Housing--Arson-- Clippings Housing--Better Communities Act Housing Bills Housing Bills- - Letters Housing--Bingham's Bill Housing--Blumeyer Project Housing- - Blumeyer Project--Clippings Housing-- Bowlin Project for the Elderly Housing- - Building Sciences Act see also Lumber Housing--Cabanne Turnkey see also Housing--Forest Park Blvd Turnkey Project Housing--Turnkey Projects Housing- -College Loan Programs Housing- - Community Development Block Grants Housing--Compton Grand Association Housing--CR Excerpts Housing- -Correspondence- -Out of State Housing-- Demonstration Cities Housing- - Dept. of Community Developmt!IIL Housing--DeSoto- Carr Housing-- Elderly see also Nursing Homes Housing--Emergency Housing--Energy Conservation see also Energy Conservation Housing- - Euclid Plan Housin~r - -Fair Housing see also Civil Rights--Housing Housing- - Open Housing- - Fair House Enforcement in Missouri Housing- -Federal Housing Administration Housing--Forest Park Blvd .--Turnkey Project see also Housing- -Cabanne Turnkey Project Housing- -Turnkey P rojects Housing-- General Housing- -Grace Hill Housing- -The Hill Housing- -Home Owners Mortgage Loan Housing- -HUD Corps. see also Housing and Urban Development Housing and Urban Development Act of 1968 Houiang--St. Louis -­Applications to Jill f) Housing- -St. Louis - -Grants from HUD Housing--Missouri-- Grants from HUD Housing--HUD- - Consolidated Supply Program Housing--HUD --Housing Material Housing- -Housing Authoriution Act Housing-- Inspection Housing-- Insurance--Riots see also Crime- -Riots Insurance Housing-- Jeff- Vander-Lou Housing--KMOX Editorials see also Radio and Television Editorials Housing--Laclede Town Housing--Laclede Town-- Clippings Housing-- LaFayette Square Housing- - LaSalle Park Housing-- Lead Paint Housing-- Lead Poisoning see also P oisons Housing-- Loans see also Banking and Currency- -Savings and Loan Entries Interest Rates Housing--Low Income see also Housing-- President's Task Force on Low Income Housing Poverty Program- -General Housing--Mansion House Housing--Maryville Housing--Mill Creek Valley Housing--Miscellaneous Clippings Housing--Miscellaneous Letters Housing--Missouri Housing--Mobile Homes Housing- -Model Cities Housing- -Model Cit ies- - Clippings Housing--Mullanphy Project Housing--National Development Bank Housing--National Housing Act Housing-- National Tenants Organir;ation Housi ng--Negro see also Civil Rights--Housing Housing--Open Negroes- - General Housing- - Neighborhood F acilities Grant Housing- -Newcastle Project Housing- -O'Fallon Housi ng- -Ombudsman Housi ng- -Open see also Civil Rights--Housing Housing--Fair Housing Negroes- -Housing Housing--Open- -Against (District) Housing-- Open- -For (District) Housing- -Open--Against (Out of District) Housing--Open--For (Out of Dist rict) Housing- -Open- -Clippings Housing- -Operation Breakthrough Housing--Operation Breakthrough-- Clippings Housing--Operation Rehab ee also Housing-- Rehabilitation Housing--Rock Springs Rehabilitation Association Housing Panel Housing- - Para Quad Housing--Peabody- -Clippings Housing--President's T ask Force on Low Income Housing see also Housing--Low Income Housing Program Cute Housing--Public Housing Bills Proposed Housing-- Public Housing--Cochran Apts.-- Clippings Housing--Public Housing-- Darst-W ebbe Public Housing Housing- -Public Housing- -Darst- Web be Clippings Housing- - Public Housing-- General- - Clippings Housing--Public Housing--General Letters Housing--Public--HEW Task Force see also Health, Education,&: Welfare Housing--Public Housing--Kosciuksko St. Housing- - Public Housing- -Mailing List Housing--Public Housing- - Neighborhood Gardens Housing- - Public Housing- -Pruitt- lgoe Housing--Public Housing- - Pruitt - Igoe-­Clippings Housing- - Public Housing-- Pruitt- lgoe-­Proposals Housing- - Public Housing-- Rent Strike-­see also Strikes Clippings Housing--Public Housing- -Rent Strike-- Reports Housing--Public Housing--Reports Housing--Red Tape Housing- -Rehabilitation see also Housing-- Operation Rehab Housing--Rock Springs Rehabilitation Association Housing-- Rent Supplements Housing-- Reports and Materials Housing-- Rock Springs Rehabilitation Association see also Housing--Operation Rehab Housing-- Rehabilitation Housing- - St. Louis Housing--St. Louis-- Applications to HUD see also Housing--HUD Housing- -St. Louis--Area Expeditar Housing--St. Louis--Code Enforcement Housing--St. Louis- -Code Enforcement-- Clippings Housing-- St. Louis--Grants from HUD see also Housing--HUD Housing- -St . Louis Housing and Land Clearance Authority Housing- - St. Louis Housing Plan Housing-- St. Louis Meeting Housing-- St. Louis-- Workable Program Housing -- Savings and Loans See a/ 0 Banking and Currency Committee- ­Savings and Loan Companies Housing- - Savings and Loan Bill see also Banking and Currency Committee-­Savings and Loan entries Housing- - Section 8 Housing-- Section 22l(d)(2) Housing- - Section 221(d)(3) Housing-- Section 221(h) Housing- - Section 235 Housing- - Section 236 Housing- -Section 701 Housing- -Soulard Area see a/so National Historic Preservation Act Housing--South Broadway Housing-- South Side Housing- - State of Missouri Housing-- State of Missouri- - Grants from HUD see also Housing--HUD Housing--Subcommittee Notices Housing - -Ten Park Improvement Association Housing- -Town House Project Clippings Housing-- Turnkey Projects see a/so Housing- - Cabanne Turnkey Project Housing- - Forest Park Blvd Turnkey Project Housing- -Turnkey Projects--Clippings Housing--Twelfth and Park Housing-- Union--Sarah Housing-- Urban Reports Housing-- Urban Renewal Housing-- Urban Renewal- - Clippings Housing-- Urban Renewal-- Letters Housing- -Urban Renewal--Material Housing-- Vaughn Area- - Clippings Housing-- Villa de Ville Housing- -Washington University Medical Housing-- Wellston Housing--West End Center Housing--West End- - Clippings Housing- - West Pine Apartments Human Development Corporation see Poverty Program- - Human Development Corporation see also Poverty Program- - St. Louis Human Development Corporation Human Experimentation see also Health, Education and Welfare-- Fetal Experimentation Humanities see National Endowment for the Humanities Hunger and Malnutrition see a/so Food Crisis ICC Food Stamp Plan entries Right to Food Resolution see Interstate Commerce Commission Ice Cream see Food and Drug Administration--Ice Cream Ill egitimacy see also Birth Control Immigration Family Planning Sex Education ee a/so P opulation Growth Employment Immigration and Naturalir.ation Service Immigration-- Foreign Doctors Immigration- -Material Immigration--N aturalir.ed Citizens Immunity (Nixon) Against see also Nixon, Richard Milhouse Immunity (Nixon) For Immunity (Nixon) Out of State Impeachment (Justice Douglas) see also Supreme Court Judiciary Impeachment see also Nix on , Rich ard M Impeachment- -Against Impeachment Bill Impeachment-- Clippings Impeachment-- For Impeachment --Not Answered Impoundment Control/ Spending Ceiling Independent Bankers Association of America see also Banking and Cu rrency Committee-­Bank-- Entries Independent Business Federation see Nation al Federation of Independent Business Independent Meat P ackers see also Meat P ackers Indians see also Minority Groups Indochina see Foreign Affai rs-- Indochina Industry Funds Inflation see also Concentrated Industries Anti- Infl ation Act Inflation--House Resolution Inspection--Food see F ish Inspection see also Meat Inspection Poultry Inspection Institute of Psychiatry see Missouri-- Instit ute of Psychiatry Insurance see also Banking and Currency Committee- ­Insurance Education- - Federal Charter for Insu rance and Amminty Association Goverment Insurance Housing--Insurance- -Riots Insurance Coverage for Women see also Women Insurance--Fair Plan Insurance - -Floods see National Flood Insurance P rogram Insurance, Health see Health Insurance Insurance--No Fault Insurance--Shoppers Guide Integration see also Civil Rights entries Education --Busing Negroes - - entries Interest Rates ee also Banking and Currency Commitr.·c Interest Rates Banking and Currency Committee--Prime Interest Rate Banking and Currency Committe--Savings and Loan Interior (Dept. Of} Interior (Dept . of}--Oil Shale Program see also Energy Crisis Oil Leases Intelligence, Select Committee See Select Committee on Intelligence Internal Security see also Congress--House Unamerican Activities Committee Wire Tapping and Bugging Intern ational Development Association see Banking and Currency Committee-­International Development Association International Security Assistance and Arms Export Control Act see also Arms Control Internation al Trade Commission see also T rade--Exports and Imports In ternat ional T rade Subcommittee Not ices In te rstate Commerce Commission see also Movers of Household Goods Interstate Horseracing Act In terviews see also News Releases--Radio Press Comments Press and News Reporters Intra-Ut erine Devices see Medical Device Amendments Invi tations Israel see Foreign Affairs--Israel Jeanette Rankin see Commemorative Postage Stamp for Jeanette Rankin J efferson Barracks J efferson Barracks- - Landmark Status J efferson Barracks--National Cemetery Memorial Chapel J effe rson Barracks Park J efferson Nation al Expansion Memorial see also Lewis and Clark National Park Services St. Louis- -Arch St . Louis--Jefferson Nation al Expansion Memorial Jefferson National Expansion Memorial- - Bills J efferson Nat ional Expansion Memorial- ­Brochure J efferson Nat ional Expansion Memorial-­Budget Material Jefferson National Expansion Memor ial-­Building a Replica of Fort San Carlos J efferson Nat ional Expansion Memorial-­Clippings J efferson Nat ional Expansion Memorial-­Congressional Record Inserts J effe rson National Expa nsion Memorial-­Dedication Jefferson National Expansion Memorial-­File for Hearing J effe rson Nat ional Expansion Memorial-­Ground Breaking Ceremonies Jefferson National Expansion Memorial-­Releues, etc. J efferson National Expansion Memorial-­River Music Barge J efferson National Expansion Memori al-­Showboa t Goldenrod J effe rson National Expansion Memorial-­Testimony of Mrs. Sullivan Jefferson National Expansion Memorial - Visitors Center Jeff-- Vander-Lou see Housing--Jeff- Vander-Lou Jewish War Veterans see also Veterans' Administration Job Training Program see also Labor- -Manpower Development and Training Poverty Program- - St. Louis Job Corps Center St. Louis Job Corps Center Johnson, Lyndon Baines Joint Committee on Defense Production See also Banking and Currency Committee-- Defense Production Act Joint Committee to Investigate Crime see also Crime- - General Joint Economic Committee Jordan see Foreign Affairs--Jordan Judge Oliver see Oliver, Judge Judiciary see also Federal Judicial Center Impeachment (Justice Douglas) Supreme Court Justice Department Junior Village Juvenile Delinquency see also Crime--General Prisons KMOX see Radio and Television entries see also Housing KMOX Editorials News Releases--Radio KWK, Radio Station see Radio Station KWK Kansas-Texas RR see Missouri-Kansas-Texas RR Kennedy, John F . Kennedy, John F .--Assasination Kennedy, Jonn F .- -Eulogies Kennedy, John F .- -Holiday see a/ so Holidays Kennedy, John F .--Inaugural Address Kennedy, John F .--First Day Cover Issues see a/so Commemorative Stamps Kissinger, Henry see also State, Dept. of Kluxzynski Federal Office Building Korea see Foreign Affairs --Korea Koscuisko St. see Housing--Public--Kosciusko St. Krebiozen see Drugs, Krebiozen Labor see a/ 0 Employment Entries National Labor Relations Board -- Century Electric Company Postal Union Recognition Railroads - -Shopcraft Unions Strikes Unions Labor- - Davis-Bacon Labor-- Fair Labor Standards Labor-- Farm Labor See also Agriculture Labor--Handicapped W orkera see also Employment of the Handicapped Handicapped Labor Legislation see also Right to Work Labor--Manpower Development Training see also Job Training Corps Center Poverty Program--St. Louis Jobs Corps Center St. Louis Job Corps Center Labor Organizations--AFL-CIO Labor Orgnaizations--Misc. Labor- -Railroads see Railroads--Shopcraft Unions Labor- - Situs P icketing Labor Unions--Homes for the Aged Labor-- Workmen's Compensation Laws Lacey Act see also Conservation--Wildlife Laclede Fur Company Laclede Gas see Gas--Laclede Gas Laclede Town see Housing- - Laclede Town Lafayette Square see Housing--Lafayette Square Land Bank see Federal Land Bank of St . Louis Land Clearance see Housing--St. Louis Housing and Land Clearance Authority Land Management Organic Act Land Use Bill--Against Land Use Bill- - For LaSalle Park see Housing--LaSalle Park Lead Poisoning see Housing-- Lead Poisoning Law Enforcement Assistance Administratiom see also Crime--General Grants--Law Enforcement Assistance Administration Missouri--Highway Patrol League of Women Voters see also Voters Women Learning Business Centers see also Grants--Educational Unemployment Lebanon see Foreign Affairs- - Lebanon Legal Aid Society see also Crime--General Legal Services Corporation Legislative Activities Disclosure Act Legislative Proposals Legislative Reorganization Act of 1970 see also Congressional Reorganization Lettuce see National Commission on Food Marketing--Lettuce Study Lewis and Clark see also Jefferson National Expansion Memorial Libraries see also Bookmobile Books sent to Libraries and Schools Education--Bookmobile Libraries--Depository Library Extension, Congressional Library of Congress Library Services Lifeline Rate Act see a/so Energy Conservation Federal Power Commission Union Electric Company Lincoln Sesquicentennial Commission Loans--Student see Education- - College Loan Program see a/so Education--Student Aid Bill Lobby Groups Lobbying Local Public Works Capital Development and Investment Act see a/so Public Works Lock and Dam 26 at Alton, Ill. Lock and Dam 26--Clippings Lockheed Corp. see Banking and Currency Committee-­Lockheed Case Lotteries see also Gambling Low Income Housing see Housing--President 's Task Force on Low Income Housing Lumber see a/ 0 Forestry Legislation Housing--Building Sciences Timber Supply Lumber Preservation Legislation see a/so T imber Supply Harry Lundeberg School see a/so Maritime Academies MAST Program MIA see Missing in Action See a/ SO Foreign Affairs -- Vietnam Magna Carta Select Committee to Investigate Missing in Action see a/so American Revolution Bicentennial Malpractice see Medical Malpractice Claims Settlement Assistance Act Management and Budget, Office of see also Budget Manpower see also Employment Labor- -Manpower Development and Training Health Manpower Bill Poverty Program-- Office of Economic Opportunity Mansion House Maritime Academies see a/ so Harry Lundeberg School Martin Luther King Bridge see a/ 0 Highways St. Louis- -Highways Maryville see Housing--Maryville Meals on Wheels see also Aging Meat Grading ee Grading, Meat Meat Imports see a/so Trade--Imports and Exports Meat Inspection see also Fish Inspection Inspection, Food Poultry Inspection Meat Inspection Bill Meat Inspection--St. Louis Independent Packing Company Meat Packers see a/so Independent Meat Packers Medical Care see a/so Health entries National Health Care Act Medical Device Amendments Medical Education see Education--Nurses and Medical Students see a/so Medical Schools Military Medical Schools Medical Emergency Transportation and Services Act Medical Insurance for Radiation Treatment see also Cancer Health Insurance Medical Malpractice Claims Set tlement Assistance Act Medical Schools see also Education--Nurses and Medical Students Mental Health Health Manpower Bill Nurse Training Act see also Health- -Mental Meramec Basin News Stories see also Conservation Meramec Basin or River see Conservation--Meramec Entries Merchant Marine see Harry Lundeberg School see also Coast Guard Maritime Academics Metric System Metropolitan Youth Commission see a/so Youth Affairs Middle East see Foreign Affairs- - Middle East Militants see also Civil Rights-- Clippings Education--Campus Unrest Negroes--Black Militants Military Construction Appropriation Bill see also Defense Appropriations Military Expenditures see a/so Defense Appropriations Military Medical School Military Pay see alSO Armed Forces Defense Appropriations Military Procurement see a/so Defense Appropriations Defense Contracts Military Retirement Milk see a/so Agriculture FDA--Milk Mill Creek Valley see Housing--Mill Creek Valley Mine Safety Act see a/so Black Lung Act Coal Hazardous Occupational Safety and Health Act Mining Mine Safety and Health Act Mineral Resources see also Coal Minimum Wage see a/so Employment Wage and Price Controls Mining see a/so Coal Mine Surface Area Protection Act Mine Safety Act Missouri Bureau of Mines Mink Ranchers Minority Groups see also Equal Employment Indians Negroes--Minority Groups Women Miscellaneous Organintions see a/so National Organintions Questionable Organizations Missiles see Nike Base Aeronautics and Space Arms Control Missini in Action ee also Foreign Affairs --Vietnam Missing in Action, Select Committee to Investigate ee Select Committee to Investigate Missing in Action Mississippi Queen see Delta Queen/Mississippi Queen Missouri, State of Missouri --Adult Education Act see a/ 0 Education--Adult Missouri--Area Redevelopment Missouri, Bureau of Mines see also Mining Missouri --Disaster Area see also Civil Defense Floods Missouri - - Election Laws see a/so Missouri-- Redistricting Missouri --Excess Property see a/so Federal Excess Property Missou ri - - Flood see also Floods National Flood Insurance Program Missouri -- Grants see Grants entries Missouri --Highway Patrol see a/ 0 Law Enforcement Assistance Administration Missouri--Housing see Housing--Missouri Missouri - - Institute of Psychiatry Missouri --Kansas-Texas RR see a/ o Railroad entries Missouri --Motor Vehicles Missouri -- Ozarks Regional Commission Missouri - - Redistricting ee al o Missouri --Election Laws Redistricting Missouri - - Sesquicentennial Miaaouri - - State Politics see a/ SO St. Louia-- Politica Women in Politics Missou ri State Society Missouri-- University see also Education- -Higher Education Grants--Many Sources-­University of Missouri Missouri-- Missouri A Missouri B Missouri C-Com Missouri Con-Dept. of D Missouri Dept. of E­Missouri Dept of F-G Missouri H Missouri 1-N Missouri 0-P Missouri 0 -Z Mobil Homes see Housing- - Mobil Homes Model Cities see Housing--Model Cities Moratorium see a/so Foreign Affairs--Cambodia Foreign Affairs-- Vietnam Mortgages and Interest Rates see a/so Banking and Currency Committee-­Variable Interest Mortgage Rates Federal National Mortgage Association Movers of Household Goods see also Interstate Commerce Commission Mullanphy Project see Housing- -Mullanphy Project NAACP see Negroes - - National Association for the Advancement of Colored People NLRB ee National Labor Relations Board- ­Century Electric Company National A-National H see also Miscellaneous Organiroations National !- National Q National R-National Z National Academy for Fire Prevention and Central Site Selection Board see a/ SO Fire Prevention National Aeronautics and Space Act see also Aeronautics and Space--Space Program National Air Guard Employment see a/so National Guard National Association for the Advancement of Colored People see Negroes--National Association for the Advancement of Colored People National Bicentennial Highway Safety Year see also American Revolution Bicentennial Highway Safety National Cemeteries (Jefferson Barracks) National Cemeteries . ee Jefferson Barracks National Cemetery Memorial Chapel National Center for Women ee also Women National Commission of Consumer Finance Appendices ee al 0 Banking and Currency Committee-­Consumer Credit National Commission on Consumer Finance Chapter I National Commission on Consumer Finance Chapter II National Commission on Consumer Finance Chapter Ill National Commission on Consumer Finance Chapter IV National Commission on Consumer Finance Chapter VI National Commission on Consumer Finance Chapter VIII National Commission on Consumer Finance Chapter IX National Commission on Consumer Finance Chapter X National Commission on Consumer Finance Chapter XI National Commiaaion on Consumer Finance Chapter XII National Commission on Consumer Finance--Clippings National Commission on Consumer Finance-­Correspondence National Commission on Consumer Finance--Press Kat National Commission on Consumer Finance-- Speeches National Commission on Consumer Finance- -Studies National Commission on Food Marketing see also Agriculture National Commission on Food Marketing -­Attempt to Form Commission see also National Commission on Food Marketing- - Creation of the Commission National Commission on Food Marketing-­Background Material National Commission on Food Marketing-­Congratulatory Notes to Mrs. Sullivan National Commission on Food Marketing-- Hearings National Commission on Food Marketing-­Bracero Study see also Farm Workers National Commission on Food Marketing-­Chain Stores National Commission on Food Marketing-­Clippings National Commission on Food Marketing-­Commission Meetings National Commission on Food Marketing · Consumer lnformata on see a/ SO Consumer Interest - - Miscellaneous National Commission on Food Marketing- ­Correspondence National Commission on Food Marketing-­Creation of the Commission See al;o,o Batuibak Commission on Food Marketing- -Attempts to Form the Commission National Commission on Food Marketing- ­Formal Interviews National Commission on Food Marketing-­General Info National Commission of Food Marketing-­Individual Views of the Report National Commission on Food Marketing-­Lettuce Study National Commission on Food Marketing-­Press Releases National Commission on Food Marketing-­Questionaire Correspondence National Commission on Food Marketing-­Report Status National Commission on Food Marketing-­Speeches National Commission on Food Marketing-­Staff Changes National Commission on Food Marketing-­Staff Selection National Commission on Food Marketing National Commission on Food Marketing-­Chapter 13 of Final Report National Commission on Neighborhoods National Commission on Productivity see also Banking and Currency entries National Consumer Cooperative Bank Act see Banking and Currency Commission-- National Debt National Consumer Cooperative Bank Act see also Debt Ceiling Bill Government Debt National Defense see a/ SO Armed Services Defense National Defense Education Act see Education- -National Defense Education Act National Development Bank see Housing--National Development Bank National Diabetes Advisory Board see also Diabetes Research National Digestive Disease Act of 1976 National Endowment for the Arts see Grants--National Endowment for the Arts National Endowment for the Humanities see Grants--National Endowment for the Humanities National Energy and Conservation Corporation see also Energy Conservation National Family Week National Federation of Independent Business see also Small Business Administration National Flood Insurance Co see also Flood Insurance Program Floods Missouri--Flood National Good Neighbor Day National Guard see also Air Guard Armed Services National Air Guard Employment National Hairdressers and Cosmetologists National Health Care Act see also Health Legislation Medical Care National Health Insurance Health Insurance National Historic Preservation Act Historic Preservation Housing--Operation Rehab Housing- - Soulard Area National Housing Act see Housing--National Housing Act National Institute on Aging see also Aging Elderly Older Americans Act Select Committee on Aging National Labor Relations Board- - Century Electric Company see also Labor National Opportunity Camps National Park Service see a/so Conservation entries Jefferson National Expansion Memorial Parks National Safe Boating Week see also Boating Coast Guard National Saint Elizabeth Seton Day National Service Corps see a/so Peace Corps National Science Foundation see a/so Foundations Grants--National Science Foundation National Stamping Act see also Coinage National Summer Youth Program see Poverty Program- - National Summer Youth Program National Tennants Organization see Housing--National Tenants Organization Natural Gas see a/so Energy Conservation Laclede Gas Natural Gas Act see a/so Energy Conservation Natural Gas Act--Amendments Naturalized Citir.ens See Immigration --Naturalir.ed Citizens Negroes --Black Militants see also Civil Rights--Clippings Militants Negroes--Commission on History and Culture Negroes - - General see a/so Housing--Negroes-- Integration Negroes--Minority Group see a/so Minority Groups Negroes-- National Association for the Advancement of Colored People ee a[ SO Civil Rights entries Neighborhood Facilities Grant see Housing- -Neighborhood Facilities Grant Neighborhoods ee National Commission on Neighborhoods See a/so National Good Neighbor Day National Historic Preservation Act Nerve Gas see a/so Arms Control New York City Financial Crisis See Banking and Currency Committee-- Emergency Financial Assistance Act Newcastle Project see Housing-- Newcastle Project News Releases --Radio see a/so Interviews Press and News Reporters Presa Comments Radio Radio and Television--Press Releases and Interviews Sullivan, Leonor K., Press Releases Sullivan, Leonor K., Publicity Newspaper Preservation Act Newspapers see a/so Pulitr;er, Joseph Freedom of the Press Nike Base see a/so Arms Control Nine One One see Emergency Telephone Number Nixon, Richard M see also Agnew, Spiro T . Immunity (Nixon) Impeachment Vice President Watergate Nixon, Richard M.- -Pardon, Against Nixon, Richard M.--Pardon, For Nixon, Richard M.--Transition Allowance No-Fault Insurance see Insurance--No- Fault Noise Control Act Nuclear Energy see a/so Atomic Energy Energy Crisis entries Panama Canal- - Nuclear Technology Nuclear Non- Proliferation Treaty see Foreign Affain-- Non- Proliferation Treaty Nuclear Weapons see a/su Arms Control Atomic Bomb--Fallout Shelters Atomic Energy Weapons Nuclear W capons--Radioactive Fallout see a/so Atomic Bombs--Fallout Shelters Nuclear Weapons- -Testing Nurse Training Ad see a/so Education--Nurses Medical Students Health Manpower Medical Schools Nurses see a/so Education--Nurses and Medical Students Nursin!{ Homes see also Housing--Elderly Aging Nut rition see a/so FDA--Diet Foods OEO FDA--Special Dietary Foods FDA--Vitamin Supplements Food Crisis ee Grants--OEO-- Missouri see also Poverty Program entries OSHA see Hazardous Occupational SafeLy and Health Act see a/so Occupational Safety and Health Administration Obscene Literature Obscenity Occupational Safety and Health Administration see a/ SO Hazardous Occupational Safety and Health Act O'Fallon Area see Housing--O'Fallon Office of Economic Opportunity see Granta--OEO--Miuouri see a/so Poverty ProiJ'am--Office of Economic Opportunity Office of Management and Budget see Management and Budget, Office of Office of Technology Alleaament see a/so Technology Aaaeasment Office Official Gazette-- List Oil lmporta see also Energy Crisis Oil Leases Foreign Affairs--Middle East Trade--Imports and Exports ee a/ 0 Elk Hills Oil Reserve En rgy Crisis Interior (Dept. of) - - Oil Shale Program Older Americans Act ee a/ o Aging Oliver, Judge Olympic Games Olympics Ombudsman Elderly- -Employment Opportunitiea Nation I Institute on Aging Select Committee on Aging see Housing--Ombudsman Omnibus Operation Breakthrough see Housing- - Operation Breakthrough Opportunity Camps see National Opportunity Campa Outer Continental Shelf Landa see a/ o Coaat Coa~tal Area~ Overseaa Private Investment Corporation Onrk Lead Company Onrka Regional Commisaion Ozone Protection Act Pow·. ee Foreign Affaira-- Vietnam P cemakers See Medical Device Amendments Pacific Air Routes ee a/ 0 Airlines Panama Canal- - Clipping• Panama Canal--Congressional Record Jnaerta Panama Canai--Corr apondence-­Armatrong, Anthony Pan am a Canal--Correspondence--Flood, Daniel J Panama Canal--Correspondence--General Panama Canal Correspondence--Harman, Philip Panama Canal Correspondence- - Raymond , David Panama Canal--Daily Digest Panama Canal--Finance Panama Canal--Hearings Panama Canal--Inspection Visit Panama Canal-- Legislation Panama Canal--Legislative Correspondence Panama Canal--Living Conditions Panama Canal --Military Penonnel Panama Canal--Miscellaneous and Reports Panama Canal--Nuclear Technology see also Nuclear Energy Panama Canal- -Operations Panama Canal--Panama and Treaty Panama Canal--Sea Level Canal Study Commission-­Correspondence Panama Canal--Sea Level Canal Study Commission--Legislation Panama Canal--Sea Level Canal Study Commission--Reports P anama Canal Tolla Pam- medica see Medical Emergency Transportation and Services Act P ara-quad Housing see Housing- -Para-quad P ardon of Richard Nixon see Nixon, Richard M. --Pardon Parks see a/so Conservation entries National Park Service P arochial Schools see Education- -Aid to Parochial Schools Passports Patents Peabody Area see Housing--Peabody--Clippings Peace Corpa see also National Service Corps Peace, Dept. of Penn Central Railroad ee Banking and Currency Committee--Penn Central P ension Plan Pension Reform Peru see Foreign Affain--Peru Pesticides see Environmental Pesticide Control Act of 1976 ee a/so FDA--Pesticide entries Pets see Household Peta Photograph Request see Sullivan, Leonor K.--Photograph Request Physicians--Malpractice ee Medical Malpractice Claims Settlement Assistance Act Poelker, J ohn H see also St. Louis--Mayor Poisons see a/ so- -Housing--Lead Poisoning Polio Vaccine see Health --P olio Vaccine Political Education, Committee On Politics see Missouri --State Politica see also St. Louis--Politics Women in Politics Pollution Sl!£' a/so Air Pollution Clean Air Act Solid Waste P ollution Water Pollution Pollution--Noise see Noise Control Act Pollution--Solid Waste see Solid Waste Pollution see also Air Pollution Water Pollution Poor People 's Campaign Pope John XX:IIl Population Crisis Committee see also Food Crisis Population Growth see also Birth Control Census Family Planning Food Crisis Immigration Sex Education Portraits--Presidents see Presidents' P ortraits Post Card Registration see a/so Election Reform--Post Card Registration Voter Registration Post-Dispatch see Pulitzer, Joseph Newspapers Post Office Closings Post Office Department Post Office Regulations Postage Increase Postal Boutiuqea see also Commemorative Stamps Postal Clippings Postal Legislation Postal Pay Raise Postal Rate Commission Postal Rates Postal Rates --REA Postal Reform Legislation Postal Reform Material Postal Reorganization and Salary Postal Service Adjustment Act see a/so Grants--Post Office-- St . Loui£ Postal Strike see also Strikes Postal Union Recognition see a/ so Labor Unions Potato Bill Poultry- - Application to Make St. Louis see a/ o Food Poultry Indemnity Bill Poultrr Inspection see a/. 0 Fish Inspection Meat Inspection Poverty Program- -Clippings Poverty Program--Day Care Center see also Poverty Program-- Head Start Centers Poverty Program- -St. Louis-­Daycare St. Louis Day Care Poverty Program- - Foster Grandparents Poverty Program--General see also Housing--Low Income Poverty Program--Head Start Centers see a/so Poverty Program--Day Care Centers Poverty Program--St. Louis -­Day Care Centers St. Louis Day Care Poverty Program--Human Development Corporation see also Poverty Program--St. Louis-­Human Development Corp Poverty Program--Material Poverty Program--Micellaneous Poverty Program--National Summer Youth Program see also Poverty Program--Summer Youth Program Summer Youth Employment and Recreation Poverty Program--Office of Economic Opportunity see also Grants--OEO--Missouri Labor--Manpower Development and Training Manpower Poverty Program--Office of Economic Opportunity-­Amendments Poverty Program--Office of Economic Opportunity--Cuts Poverty Program--St. Louis--Day Care see also Poverty Program--Day Care Centers Poverty Program- - Head Start Centers St. Louis Day Care Poverty Program--St. Louis Human Development Corporation see a/so St. Louis Human Development Corp. Poverty Program--St. Louis Job Corps Center see also Job Training Program Labor--Manpower Development and Training St. Louis Job Corps Center Poverty Program--St. Louis Small Business Development Center see also Banking and Currency-- Small Business Administration St. Louis--Small Business Administration Small Business Administration Poverty Program--St. Louis Workers Poverty Program--Summer Youth Programs see also Poverty Program--National Summer Youth Program Summer Youth Employment and Recreation Poverty Program--Total Bay Project Poverty Program- - VISTA Powell , Adam Clayton see also Congress--Scandala Prayer in School see Religion- - Prayer in School Preservatives see Food and Drug Adminislralion-- Preserv atives President Ford see Nixon, Richard M.--Pardon President Johnson see Johnson, Lyndon Baines President Kennedy see Kennedy, John Fihgerald President Nixon see Nixon, Richard M Presidential Pardon see Nixon, Richard M.,--Pardon Presidents' Portraits President.' Task Force on Low Income Housing see Housing--President'• Taak Force on Low Income Housing "Presidio 27" see also Armed Service• Press Comments see a/so Interviews News Releaaes --Radio Preas and News Reporters Sullivan, Leonor K.--Press Releases Sullivan, Leonor K.-- Reaction to Presidenti al Statements Press and News Reporters see a/ SO Interviews Price Freeze News Releases--Radio Press Comments Sullivan, Leonor K.-- Press Releases Sullivan, Leonor K.--Reaction to Presidental Statements see also Wage and Price Controls Prisoners of War See Foreign Affaire --Vietnam Prisons ee also Crime- - General Juvenile Deliquency Privacy See a/so Right to Financial Privacy Act Private Schools See Education--Aid to Private Schools Productivity See Banking and Currency Committee-­National Commission on Productivity Protection of Independent Service Station Operators see also Energy entries Pruitt - Igoe See Housing--Public Housing-- Pruitt - lgoe Public Buildings see alSO Federal Buildings Public Health Service Hospitals see also Hospitals --Closing Public Housing See Housing--Public Housing Public Relations See also FDA--Cranberries Public Works see a/ 0 Local Public Works Capital Development and lnveatment Act Publications--Consumer Product Info See al 0 Consumer Product Information Bulletin Publications-- Family Fare Publications-- Packet for the Bride see a/so Consumer Interest --Miscellaneous Publications Request Publications Request for Seal Plaques Pueblo Affair see Foreign Affairs--Pueblo Puerto Rico see a/so Foreign Affaire--Puerto Rico Pulitzer, Joseph see also Newspapere Quality Education Study see also Education--Miscellaneous Queen Isabella Questionable Organizations see also Miscellaneous Organizations REA see Postal Rates--REA ROTC see Reserve Officere Training Program Radiation Treatment see Medical Insurance for Radiation Treatment Radio see a/ SO Communications Equal Time Federal Communications Commission Freedom of the Press News Releases- -Radio Sullivan, Leonor K.--Publicity Radio and Television--Clippings Radio and Television Correspondence Radio and Television Editorials see a/so Housing--KMOX Editorials Radio and Television--Harry Flannery Radio and Television--Press Releases and Interviews see also Sullivan, Leonor K.--Press Releases News Releases--Radio Radio and Television--Broadcasts which Demean Radio Station KWK Radioactive Fallout see Nuclear Weapons-- Radioactive Fallout Rail pax Railpax--Material and Information Railroad Brotherhoods and Organizations see a/ SO Railroad Strikes Railroads--Shopcraft Unions Strikes Unions Railroad Legislation see also Banking and Currency Committee-­Penn Central Missouri-Kansas and Texas RR Railroad Passenger Service ee a/so Railroads--Discontinuance of Passenger Trains Railroads-- Rail fax/ Amtrak Railroad Retirement Legislation Railroad Safety Railroad Strikes see a/so Railroad Brotherhoods and Organizations Railroads- -Strikes Strikes Railroads see Miuouri-Kanau Texas RR see also Bankinc and Currency CommiLLee-­Penn Central Rock Island Railroad Railroads--Discontinuance of Paasanger Tram Serv1ce see also Railroad P aaaencer Service Railroad•-- Rail pax/ Amtrak Railroads--Emercency Rail T ransportation Improvement and Employment Act Railroada--Railpax/ Amtrak see also Railpax Railroad P aaaenger Service Railroada--Discontinuance of Passenger T rain Service Railroads- - Strikea see also Railroad Brotherhoods and Organir.ations Railroad Strikes Strikes Unions Railroads - -Sbopcraft Unions see also Labor Rat Cont rol R ilroad Brotherhoods and Organir.ations Uniona Strike• see a/ 0 St. Louis Rat Control Raymond, David see Panama Canal - - Correspondence -­Raymond, David Recipes Recreat ion ee a/ SO Boating Recycling Waste ee also Conservation --Misc. Red China Energy Conservation Solid Wute Pollution See Foreicn Affai re -- Red China Redistricting See a/so Missouri --Redist ricting Redwood National Parka see Conservation Redwood Nat ional P ark Referrals Regulat ion Q see Banking and Currency Commission -­Citicorp Rehabilit ation See Housing- - Rehabilitation See a/so Housinc- -Operation Rehab Housing- - Rock Springs Rehabilitation Association Religion Religion -- Prayer in School Renegotiation Act of 1951 Rent Strikes see Housing--P ublic Housing--Rent Strike Rent Supplements See Housing--Rent Supplements Reorganir.ation P rogram Re-- Pricing Commodities ee a/so Commodity Exchange Act Commodity Futures Republic of China See For ign Affairs-- Republic of China Republican National Convention Reserve Officers Training Program Resignations Retirement :;ee Military Retirement see a/so Railroad Retirement Legislation Revenue Sharing see a/so Urban Affairs Revenue Sharing Information Rhodesia see Foreign Affairs- - Rhodesia Richards- -Gebaur Air Force Base see a/ SO Air Force Re.location to Scott AFB Rice see Agriculture--Rice Bill Right to Food Resolut ion see a/so Food Crisis Hunger and Malnutrition Right to Financial Privacy Act see a/so Consumer Credit Financial Disclosure Privacy Right to Work ee a/ ·o Labor Legislation Riots see Crime- -Riots ee a/so Housing--Insurance --Riots Rivers ee Floods Missouri--Flood National Flood Insurance Program Robinson- -Patman Act see a/ 0 Anti--Trust Laws Rock Island Railroad Rock Spring Rehabilitation Association see Housing--Rock Springs Rehabilitation Association Roth Study see Grants- -Roth Study Rural Development Act Rural Electr ification Administration Russia ·ee Foreign Affairs- - Soviet Union SALT Safe Drinking Water Act Safety - -Highway see Highway Safety Safety- -Railroad see Rai lroad Safety Sailors see Harry Lundeberg School see a/so Maritime Academies Saint Elizabeth Seton see National Saint Elir.abeth Seton Day St . Joesph 's Hospital St . Louis A-Me St . Louis My-Z Saint Louis St . Louis - -Airport see a/ 0 Airports St . Louis - -Arch see J effe rson National Expansion Memorial St. Louis- -Aldermanic Affairs St. Louis Archdiocesan Council of Catholic Women see Council of Catholic Women St. Louis Area Council of Governments St . Louis--Banking see Banking and Currency--St. Louia Banking St . Louis Beautification Commia1ion St. Louis Bicentennial St. Louis--Bi-State Development Agency St. Louis--Bi-State Re(ional Medical Program St. Louis Board of Aldermen St. Louis Board of Education St. Louis- -Board of Education- -Property at 4100 Forest Park Ave St. Louis- -Board of Election Commiasioners St. Louis--Boards of Directors of Local St. Louis Bridges St. Louis Cardinal• Companies St. Louis - -Challenge of the 70's St. Louis - -City- County Consolidation St. Louis- -City Employees St. Louia--Civil Defenae St. Louis- - Clippings St. Louis--Comptroller's Report St. Louis- -Consumer Affairs Board see also Conaumer St. Louis Consumer Federation St . Louis Convention Center St. Louis Convention Piasa Land St. Louis - - Coroner St . Louis County St. Louis County- - Clippings St. Louis Courthouse St. Louis Day Care ee a/ 0 Poverty Program- -Day Care Centers Poverty Program- -Head Start Center Poverty Program--St. Louis Day Care St. Louis - -Dea Perea Project St. Louis--Downtown St . Louis - -East - West Gateway Coordinating Council see East - West Gateway Coordinating Council St. Louis--Federal Building St. Louis-- Federal Building- -Clippings St . Louis --Gateway Army Ammunition St. Louis--Grants see Grants- - Entries Plant St. Louis--Health & Welfare Council see Health & Welfare Council of Greater St. Louia St. Louis--Highwaya See a/so Highway through St. Louis Martin Luther King Bridge St . Louis Housing see Housing- - St . Louis entries St. Louis Housing and Land Clearance Authroity ·ee Housing-- St. Louis and Land Clearance Authority St . Lou1s Housing Code Enforcement See Housing--St . Louis Code Enforcement St . Louis Housing Plan see Housing- -St . Louis Housing Plan St. Louis Human Development Corporation see Poverty Program--St . Louis Human Development Corp. ee a/ 0 Poverty Program- -Human Development Corp. St. Louis Independent Packing Company see Meat Inspection--St . Louis Independent Packing Company St. Louis- - Indian Cultural Center St. Louis--Jefferson National Expansion Memorial see Jefferson National Expansion Memorial St. Louis Jobs Corps Center see also Job Training Program Labor--Manpower Development and Training Poverty Program--St. Louis Jobs Corps Center St. Louis--Labor Relations--St. Louis Plan St. Louis Layoffs St. Louis Levee St. Louis- -Mansion House see Mansion House St. Louis--Mayor see also Poelker, John H St. Louis- -Mayor- -Clippings St. Louis--Mayor's Council on Youth St. Louis --Municipal Opera St . Louis--National Museum St. Louis--National Park System St . Louis- -Old Post Office Building see a/so St. Louis Federal Building St. Louis Ordinance Plant see a/so St. Louis--Gateway Army Ammunition St. Louis--Parks St . Louis--Police St . Louis--Politics see a/so Missouri- -State Politics Women in Politics St . Louis --Port St. Louis--Port--Clippings St. Louis - -Port--Correspondence St. Louis Post- -Dispatch see Pulitr;er, Joseph Newspaper St . Louis Post Office--Curtailment of Service St . Louis--Post Office Discontinuance of Railway Post Office Service St . Louis Post Office--Operations see also Grants--Post Office--St. Louis St. Louis Post Office--Postal Data Center St . Louis --Poverty Program see Poverty Program--St. Louis entries St. Louis Public Service Employment St . Louis Rat Control see also Rat Control St. Louis Regional Industrial Development Corp. St . Louis Residential Manpower Center St . Louis--Revenue Sharing ee a/so Reven'ue Sharing St. Louis- -Savings and Loan Associations ee a/ so Banking and Currency Committee-­Savings and Loan St. Louis School Lists St. Louis School Tax St . Louis Senior Citizens see also Elderly St . Louis -- Small Business Administration see a/so Banking and Currency--Small Business Administration Poverty Program--St. Louis Small Business Development Center Small Business Administr:oL1on St. Louis--Solomon Rooks St. Louis--Symphony St. Louis- - Union Station St. Louis--U.S. Army St. Louis--U.S. Army--Automates Logistics Management Agency St. Louis--U.S. Army Aviation Research Center St. Louis--U.S. Army Aviation Systems Command St. Louis--U.S. Army Corps of Engineers see also Flood Control Flood Protection Project St. Louis U.S. Army Corps of Engineers-­Correspondence St. Louis U.S. Army Corps of Engineers- ­Newsletters St. Louis--U.S. Army Corps of Engineers-­North St. Louis Harbor St. Louis--U.S. Army Corps of Engineers-­Installations St. Louis--U.S. Army Corps of Engineers-­Material Command St. Louis- - U.S. Army Mobility Equipment Center St. Louis--U.S. Army Publications Center St. Louis--U.S. Army Reserve St. Louis- - U.S. Army Support Center St. Louis- - U.S. Department of Agriculture Laboratory St. Louis--U.S. Medical Laboratory St. Louis--U.S. Military Installations St. Louis--U.S. Military Personnel Record Center St. Louis Records Center St. Louis University St. Louis University--Agency for International Development St. Louis University--Commemorative Stamp St. Louis University--Fordyce Conference St. Louis University--Grants see Grants- -HEW- - St. Louis University see al 0 Grants--Many Sources--St. Louis University St. Louis University Medical School St. Louis University--One Hundred Fiftieth Anniverary of Its Founding- -Resolution St. Louis University - - Scott Shipe Case St. Louis Witholding Tax Sales Representative Protection Act Salk Vaccine see Health--Polio--Vaccine Savings and Loan Companies see Banking and Currency Committee-­Savings and Loan ee a/so Housing--Savings and Loan Scholarships and Fellowships School Lunch Program see also Education--Food and Nutrition Program School Milk Program see a/so Education--Food and Nutrition School Students Schools Program see a/ o Education entries Schools--Chrisiian Brothers ROTC Program Schools--Clippings see also Education--Clippings Schools--College Debate Topic Schools--Exchange Students Schools- -Grants see Grants--HEW- -Public Schools--High School Debate Topic Schools- - Integration see Integration Schools--Junior College District School Prayer see Religion --Prayer in Schools Schoir Investigation Scullin Steel Sea Level Canal see P anama Canal--Sea Level Canal Study Commission Seals see Publications Request for Seal Plaques Secret Service Securities Securities and Exchange Commission Security Assistance and Arms Export Control Act Security Contract Guards Select Committee on Aging see also National Institute on Aging Older Americana Act Select Committee on Intelligence Select Committee to Investigate Assaainations Select Committee to Investigate Missing in Action see also Foreign Affairs--Vietnam Select Committee to Reform Congress see also Congress Selective Service Separation of Presidential Powers Series E Bonds Sesquicentennial of Missouri see Missouri--Sesquicentennial Seaton, Elizabeth see National Saint Elizabeth Seton Day Seven Day War see Foreign Affairs--Israel-Arab War Sex Education see also Birth Control Family Planning Illegitimacy Population Growth Shoe Imports Shoe Workers Silver . see Banking and Currency Committee- ­Silver Situs Picketing Against Situs Picketing For "Slug" Law see a/so Banking and Currency Coins Small Boat Owners see a/ so Boats Small Business Administration . see also Banking and Currency ~ommlttee-­Small Buamess National Federation of Independent Business Poverty Program--St. Louis Small Business Devl. Center St. Louis- -Small Busm h Administration Smnll Businese Growth and Job Creation Act Smithsonian Snoapers Sonp see Food and Drug Admini1tration--Soap Soccer Team Social & Rehabilitation Services Social Security--ADC Social Security--Amendments Social Security--Benefits at Age 72 Social Security--Deduction for Education Social Security--Dis bility Social Security--Divorced Widows Social Security--Earning Limitations Social Security- - Equipment Rental & Purchase Social Security--General Social Security- - Health Insurance Social Security--Hospitallnaurance see also Social Security--Medicaid Social Security- - Include Qualified Drugs Social Security- - Increased Benefits Social Security-- Derr--Milla Social Security- -King/ Anderson Social Security- - Legislation Social Security Legislation--ADC Social Security-- Limitations on Earnings Social Security--Material and Reports Social Security--Medicaid see also Socinl Security- - Hospital Insurance Social Security--Medicare Social Security- - Medicare- -Clippings Social Security- -Medicare- -Coverage of Cancer Test Social Security- - Medicare for Physicians Social Security--Medicare-- Independent Laboratoriea Social Security- - Medicare- -Newaletter from HEW Social Security- - Medicare--Nursing Homes see a/so Nursing Homes Social Security--Medic re--Optometric and Medical Vision Care Soci al Security- -Medicare- -Profeseional Standards Review Organization Social Security- -Medicare- - Prescription Drugs Social Security--Medicare Reform Act Social Security- -Miniaters Social Security--Old Age Assistance Social Security--Old Age Insurance Social Security--Petitions Social Security Programs Social Security -- Proof of Age Social Security--Public As1istance see a/so Welfare Social Security --Reader'• Digest Soci al Security --Reducing Age Limit Social Security--Retirement at 62 Social Security--Supplementary Benefits Social Security--Widow'a Benefit• Social Service Regulations Soft Drink lnduatry Solar Energy Information Solar Heating Legislation Solid Waate Pollution see also Air Pollution Soula.rd Area Pollution Recycling Wute Water Pollution ee Housing-- Soulard Area South St. Louis see Housing--South Broadway see a/so Housing--South Side Soviet Jews--Foreign Affairs Soviet Union see Foreign Affairs--Soviet Union Space--Apollo 11 Space- - Apollo 13 Space Program see a/so Aeronautics and Space National Aeronautics and Space Act Space Program-- Russian Spanish Pavilion Special Prosecutor Spending Ceiling Sports Stamps ee Commemorative Stamps Postage lncreaae Postal Boutique Stamps, Food see Food Stamp Plan State, Dept. of ee also Kissinger, Henry State Department Authorization Bill State Dept.--Danny the Red's . . . Stockpile Strikes see also Housing-- Public Housing- - Rent Stip Mining Strontium 90 Strikes Labor Entries Postal Strike Railroad Brotherhoods and Organizations Railroads- -Strikes Taft-Hartley Billa see Drugs, Strontium 90 Student Loans see Education -- College Loan Program see a/ so Education- -Student Aid Bill Student Militants see Militants Subsidy Programs Sugar Act Sullivan, Leonor K.--Appointmenta Sullivan, Leonor K.--Billa Sullivan, Leonor K.--Conferee Appointments Sullivan, Leonor K.--Congressional Record Items Sullivan, Leonor K.- -Dura Letter Sullivan, Leonor K.--Election Material Sullivan, Leonor K.--House Subcommittees Sullivan, Leonor K.--lnterviews Sullivan, Leonor K.--lnvitations see Invitations Sullivan, Leonor K. - -Letters Sent in Multiple Copies Sullivan, Leonor K. --Letters to Other Members of Congress Sullivan, Leonor K.-- &en Sullivan, Leonor K.--Oftlce AdmiaiHra&ioa Sulliv n, Leonor K.--P Req t SullivM, Leonor K - -Por&raU Sullivan, Leonor K.- -P ~ Jg(IU see also Praa and • lleponen PreMCommeau Radio aad Televiaion --P . a.~a . aad lntervie a Sulliv n, Leonor K.--P.- Rele UNil-66 Sullivan, Leonor K.--P.- lUI•- Ul67-72 Sullivan, Leonor K -- P.- 1•- UI73- Sullivan, Leonor K.--PubllcitJ see also e • Rele --Radio Radio Sullivan, Leonor K.--Qu.UOnn.U. Sullivan, Leonor K.--R.edpee see Recipea Sulliv n, Leonor K.--Rerernb see Referrala Sullivan, Leonor K.--Scholanhip A arcl Sullivan, Leonor K.--Reaction ~ Presidential St tementa see a/ 0 Praa Commenta Preu and e 1 Reporters Sulhv n, Leonor K --Speech Inform tion R.equ . t Sullivan, Leonor K --Speech., Sulliv n, Leonor K --Speech., on the Floor ol the House Sullivan, Leonor K.--Speech., to Outaide Groupa Sullivan, Leonor K.--Tatimony Before Commiu­SuJUvan, Leonor K.--Tributa Upon Retirement Sullivan, Leonor K.--Votinc Record See a/ 0 Foreicn Afrain--Vietnam- -Mn. Sullivan'• Voting Record Sullivllll, Leonor K.--Workinc Woman of the Year Award Summer Youth Employment and Recre tton see a/ 0 Poverty Program--National Summer Sun T n Lotion Youth Procram ee Food and Drug Adminiatration--Sun Sunshine Bill Tan Lotion See a/so Freedom of Information Act Superaonic Tranaport Supplemental Security Income Supreme Court see a/ o Impeachment (J uatice Douglu) Judiciary Surplua Property Swiss B nk Account. .see Banking and Currency- -Swiu Bank Account• Synthettc Fuela Loan Guarantee Bill Tart-Hartly Ad Taft -Hartly Billa see Strikea Tariffa Tariffa -- Canadian Tar~ffa -- Koken Comp niea, Inc. Tanff•--Reciprocal Trade Tariffa- -Shoe Import. Tariffa- -Shoe lmporta Congreaaion I Record lnHrtl and Background M teriala Tax IUbate ee a/ o Internal Revenue Service Tax a.duction Ad Tax Reform T:.x nerorm Correapondence Tax IUform- -Material Tax Study Legialation Taxa- -Airline Taxa--Airport Taxa--City Eaminp Tax Taxa- -Clippinp Taxa--Deduction for Dependent. Taxa--Deduction of Education of Dependents .)ee a/so Education--Tax Deduction for Education Taxea--Dividenda Taxea--Eatate Taxea--Exciae Taxea--Excise Can Taxes-- Excise Handbap Taxea- -Exise- -Truckl Taxe•·-Gu Taxea--Gu and Oil Depletion TI\Xet--Home Owners Tax Deductions Taxn-- lncome Taxa- -Single Persons Taxes-- Income Taxa Taxes-- Inspection of Tax Returns Taxes- - lnve•tment Tax Credit Taxn- -Mi•cellaneou• Taxes- -Municipal Bonds Taxes--Prnidential Election Campaign Taxn- -Self-Employed Person Taxe1--State Taxation of Interstate Commerce Taxes- -Surtax Taxes--Transportation of Household Goods Teachera Corps ee Education--Teacher'• Corps Teacher '• Ret irement Teamsters Teamsters- -Monitorship Teamsters - -Strike• Technology Asseament Office see a/ SO Office of Technology Aueasment Telecommunication• ee a/ o Communication• Telephone Rates Television ee a/ so Communications Equal Time Federal Communications Commi1sion Freedom of the Preas Televiaion and Radio Programa Television--CBS-- Selling of the Pentagon Televi1ion-- Education Television --Educational Television--KTVI Ten Park• Improvement Auociation see Housing--Ten Park Improvement Aaaociation Tennants' Organization see Hou•ing-- National Tennenta' Organization Thailidomide see Drugs, Thalidomide Thanks Youa Thomas J efreraon Day Till, Emmet Timber Supply see a/ o Lumber Lumber PreaervaLion Le(ialalion Total Boy Project see Poverty Program--Total Boy Program Tourism-- Legislation Town House Project see Housing- -T own Houae Project-­Clipping Toxic Substances Control Act Trade--Imports and Exports ee a/ 0 Fair Trade Trade Bill International Trade Commiuion Oillmporta Trade- - Import/Export Clippinp Trade--Import/Export Rhodnian Chrome Trade Reform Act Trade--Shoe Import Trading Stamps Transit- - Bi- State ee a/ SO Bus Services Transit- - Bi-State Meeting Transit --Mass Transit- -Maaa- - St. Louis Transition Allowance for Rich rd Nixon see Nixon, Rich rd M.--Transition Allowance Transportation see a/so Grants-- Dept. of Transportation-­St. Louis Transportation, Dept. of-- Proposed Regulations see a/ 0 Har;ardous Material Transportation Trust Fund Transportation- -Miscellaneous Treasury Treasury Bonds Troublemakers Truck Bill Trout See Food and Drug Administration--Trout Truman , Harry S.--Medal of Honor Truman, Harry S.--Memorial Scholarship Fund Turkey See Foreign Affai rs--T urkey Turnkey Projects see Housing--Cabanne T urnkey Project see also Housing--Forest Park Blvd Turnkey Project Housing--Turnkey Projects Twelfth and Park Area see Housing--Twel fth and P ark Unemployment 1.'1! also Employment Health Insurance for the Unemployed Learning Business Centers • Unemployment Compenaation see a[ 0 Emerg ncy Unemployment Compenaation Aesistance Unemployment Compensation Form Letter and Material Unidentified Flyinc Objecta Union Electric Company See a/ 0 Lifeline Rate Act Union - Sarah Area see Housing- - Union- Sarah Unions ~l'e a/so Labor Entriee United Nations Poetal Union Recognition Railroad Brotherhoods and Organisations Railroads- -Strikes Railroads--Shopcrart Unions see Foreign Affairs- - United Nations United Nations--Reception United States- - Dept. of Agriculture U.S. Forces Oversea& United States Information Agency United Steel Workers of America University of Missouri see Missouri- - University Upper Missippi River Baain Commission see a/so Conservation--Upper Missisaippi River National Recreation Area Flood Control Upward Bound see Education-- Upward Bound Urban Affairs see a/ 0 City Planning Revenue Sharing Urban Coalition Urban League Training Program Urban Renewal ee Housing- -Urban Renewal see also Housing--Rehabilitation USS Pueblo see Foreign Affairs--Pueblo Utility Regulation ee Lifeline Rate Act Utility Loans see Emergency Utility Loans VISTA see Poverty Program--VISTA Vaporir;ers see Food and Drug Administration-- Vaporir;ers Varnish see Food and Drug Administration--Varnish Vaughn Area see Housing--Vaughn Area Veteran 's Administration see also Jewish War Vetrans Veterans ' Administration- - St. Louis Regional Office Veterans ' Benefits--Miscellaneous Veterans' Day Veterans' Employment Legislation Veterans--GI Bill Veterans --General Veterans Hospitals Veterans Hospitals --Closing Veterans Hospital-- Cochran Veterans Hospital- - Cochran--Admissions Waiting List Veterans Hospitals- - Consolidation of Outpatient Clinic Veterans of Foreign Wars see Veterans ' Organisations Veterans Hospitala--Harry S. Truman Memorial Hospital Veterans Hospitals--Jefferson Barracks Veterans Hospitala--Jeffenon Barracks- ­Admissions Waiting List Ve ~erana Hoapitala- -Miacellaneoua Veterana' Hoapitali- - Nunin& Horne Care for V eteran• Veterans--St. Louia Conaolidation Veterana' - - Houainc Ve ~erans '-- Lecialation Veteran• - -Military Retirement Veterans-- National Cemeteriea see also Jefferaon Barraclu Veterans-- National Life lnauranee Service Veterans Orcanir.ationa Veterana Penaiona Veterans P naiona- - Miacellaneoua Veterans Pensiona- -Spaniah American War Widowa Veterans Penaiona--War Widowa Veterans Pensiona- -World War I Vice President see a/ SO Agnew, Spiro Nixon, Richard M. Vietnam see Foreign Affain- -Vietnam Vietnam--Miaaing in Action Vietnam--Prisionen of War see also Foreign Mfain Villa de Ville see Houaing-- Villa de Ville Vitamin Supplement• see Food and Drug Adminiatration -- Vitamin Supplement• Vocational Education see also Education--Residential Vocational Education Education- - Vocational Education Vocational Rehabilitation Voter Registration see also Election Reform--Post Card Voters Registration Federal Voting Assistance Program See also League of Women Voters Voting Age Voting Rights Act see also Election Reform Wage and Price Controls see also Minimun Wage Price Freer:e War Claims War Claims--Foreign War Insurance War Powers War Protest see Foreign Mfain--Vietnam see a/so F oreign Affaira--Cambodia Washington D.C. see District of Columbia Washington University see also Grants--HEW--Washington D.C. Grants--Many Sources-­Washington University Washington University Medical Center see Housing--Washington University Medical Center Water see also Food and Drug Administration -­Water Water Diveraion of the Misaiuippi River to Texas Water Flouridation :,ee Flouridation of Water Water Pollution see a/so Air Pollution Pollution Solid Waste Pollution Water Pollution Laboratory Water Resources Planning Act see Conservation--Water Resources Water,ate ee at so Nixon, Richard M Waterway User Changes see a/so Lock and Dam 26 Weapons see Arms Control see also Disarmament Nerve Gas Nuclear Weapons Nuclear Weapons--Testing Weather Weatherir.ation Assistance Act Welfare see also F amily Assistance Health and Welfare Council of Greater St . Louis Welfare-- Clippings ee also Family Assistance Material and Clippings Welfare--Family Support see also Family Assistance Act Wellston, MO see Housing--Wellston West End see Housing- -West End West Pine Apartments see Housing--West Pine Apartments Wheat Research and Promotion White House Conference on Aging White House Conference on Children White House Releases by President Wild Rivers Bill see Conservation--Wild Riven Wilderness see Conservation-- Wilderness Wire T apping and Bugging see also Internal Security Women see also Advisory Council on Women's Educational Programs Anthony, Susan B. 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In the 15-years I have served in the United States Army, the focal point of my tactical and academic study has been almost entirely centered on the Middle East and its unique cultural complexities. As an Infantryman, I was embroiled in the early efforts to prevent a Sunni-Shia civil war in post-invasion Iraq, while also hunting down al-Qaeda operatives under the leadership of Abu Musab al-Zarqawi. A year later, during General Patraeus's troop surge, I was in the urban sprawl of Northwest Baghdad fighting not only a Sunni insurgency, but also the Iranian-backed Jaysh al-Mahdi, comprised of local Shia militia groups. In 2010, I led a battalion reconnaissance team in the Arghandab River Valley of Afghanistan against the Taliban near the very birthplace of their Salafi-jihadist movement. In subsequent years, following my graduation from the Special Forces Qualification Course, I served in the 5th Special Forces Group (SFG) on a variety of missions in support of Operation Inherent Resolve in Turkey and Syria. As a fluent Arabic speaker, I was heavily involved in early efforts to train and equip the Free Syrian Army for its fight against the Islamic State. Following this deployment, I served as a liaison officer to the United States Embassy and Turkish General Staff in Ankara, having daily interaction with foreign dignitaries, defense attachés, and military officials in strategic level planning and coordination efforts. I culminated my time with 5th SFG as the assistant operations sergeant of a detachment fighting the Islamic State in Syria. My understanding of the culture of jihad, the various jihadist groups operating throughout the Central Command (CENTCOM) area of responsibility, and the intricacy of Middle Eastern problem sets as a whole, has come from years of dedicated cultural analysis, in-depth study of Sunni and Shia Islam, and field experience from the strategic to the tactical level. It is because of this experience that I am compelled to discuss the culture of jihad in the 21st Century. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the College of Graduate and Continuing Studies Degree Completion category. ; 1 The Culture of Jihad in the 21st Century Michael J. Bearden Norwich University SOCI401: Cultural and Anthropology Studies Dr. Timothy Maynard April 30, 2020 2 The Culture of Jihad in the 21st Century In the 15-years I have served in the United States Army, the focal point of my tactical and academic study has been almost entirely centered on the Middle East and its unique cultural complexities. As an Infantryman, I was embroiled in the early efforts to prevent a Sunni-Shia civil war in post-invasion Iraq, while also hunting down al-Qaeda operatives under the leadership of Abu Musab al-Zarqawi. A year later, during General Patraeus's troop surge, I was in the urban sprawl of Northwest Baghdad fighting not only a Sunni insurgency, but also the Iranian-backed Jaysh al-Mahdi, comprised of local Shia militia groups. In 2010, I led a battalion reconnaissance team in the Arghandab River Valley of Afghanistan against the Taliban near the very birthplace of their Salafi-jihadist movement. In subsequent years, following my graduation from the Special Forces Qualification Course, I served in the 5th Special Forces Group (SFG) on a variety of missions in support of Operation Inherent Resolve in Turkey and Syria. As a fluent Arabic speaker, I was heavily involved in early efforts to train and equip the Free Syrian Army for its fight against the Islamic State. Following this deployment, I served as a liaison officer to the United States Embassy and Turkish General Staff in Ankara, having daily interaction with foreign dignitaries, defense attachés, and military officials in strategic level planning and coordination efforts. I culminated my time with 5th SFG as the assistant operations sergeant of a detachment fighting the Islamic State in Syria. My understanding of the culture of jihad, the various jihadist groups operating throughout the Central Command (CENTCOM) area of responsibility, and the intricacy of Middle Eastern problem sets as a whole, has come from years of dedicated cultural analysis, in-depth study of Sunni and Shia Islam, and field experience from the strategic to the tactical level. It is because of this experience that I am compelled to discuss the culture of jihad in the 21st Century. 3 Since its beginning in circa 610 CE, when the prophet Muhammad ibn Abdullah was visited by the angel Gabriel in a cave near Mecca, Islam has shaken the foundations of the Middle East and remained in a state of near-perpetual conflict with the Western world. Islam is an Arabic term most closely relating to the English words submission or surrender. Mujahedeen, or holy warriors, spread this new religion by the sword throughout Asia, forcing the "submission" of thousands, and have hardly been at peace with their neighbors since. Centuries later, in the two decades following the attacks on the World Trade Center and Pentagon in the United States, radical Islam's stance against the West has altered the diplomatic landscape between the world's great powers, fundamentally changed the United States' national strategic direction, and caused youth from all walks of life to sacrifice the best years of their lives in holy war to protect the supra-national community of Islam. From the invasion of Afghanistan to the subsequent invasions of Iraq and Syria to the ongoing peace talks with the Taliban, diplomatic and military efforts to eradicate jihadists from the Middle East have to-date been nearly ineffectual. Not only have these efforts failed to contain or defeat jihad, but at times have served to strengthen Islamic extremists' resolve in their call to arms against the West. Because jihad is such a fundamental part of the Islamic faith, it can never be "defeated" in the sense of traditional military eradication of an enemy force, but it can be confronted, contained, or refocused, as this paper will address. I argue that enabling local solutions and promoting education, alongside tailored surgical strike and security cooperation operations where necessary, are the keys to confronting, containing, and countering jihad. 4 Background Defining Jihad and Salafism Jihad is a transliterated form of the Arabic word meaning to struggle or to strive. In the traditional teachings of the Islamic faith, jihad is broken into two distinct categories: Greater jihad and lesser jihad. Greater jihad includes the personal struggle against selfish desires, emphasizing discipline and morality, as well as the struggle against Satan and the forces of evil. It includes jihad of the heart, jihad of the mind, and jihad of the tongue, involving praise for those who follow the will of Allah and correction for those who have gone astray (Gorka, 2016). The second category, lesser jihad, is viewed as the struggle against the enemies of Islam and the defense of its people. Lesser jihad is commonly referred to as Jihad of the Sword. Gorka (p. 60) reveals that, over time, this category of jihad has been used as justification for at least seven different subsets of holy war: 1. Using holy war to build an empire 2. Going after apostate regimes or individuals 3. Revolting against non-pious Muslim leaders 4. Fighting against the forces of imperialism in Muslim lands 5. Countering the West's pagan influence 6. Guerrilla warfare against a foreign invader 7. Using jihad as justification for terrorist attacks against civilian targets In a broad sense, lesser jihad can be viewed as offensive or defensive martial action. On the offensive side, jihadists use religion to justify building an empire, such as the Islamic State, attack apostate regimes, like those of the Taliban against Afghan government forces, and use terrorism against civilians, like the attacks on the World Trade Center. This offensive action 5 often takes jihadists beyond the borders of the ummah, or the people of Islam, striking fear into hearts of unbelievers around the globe. The defensive variety, especially in recent history, has most often correlated directly with the use of guerrilla warfare against foreign invaders, such as al-Qaeda's attacks on the international military coalitions that invaded Afghanistan and Iraq. This radical view of Islam is mostly practiced by those who follow the way of the Salafi, or the pious predecessors from the time of Muhammad, who experienced Islam in its purest form. It is believed that the first three generations who practiced the teachings of the prophet Muhammad are the ones who all Muslims thereafter should try to emulate. Themes of Salafism focus on complete adherence to sharia law, the fight against apostate Muslim regimes, and the spread and protection of Islam and its followers. At its core, Salafism is a very traditionalist view of Islam and has been practiced by multiple 21st Century terrorist organizations. The terms jihad and Salafi have shared such a close relationship in the last few decades that they have become nearly synonymous, at times described as Salafi-Jihadism or Jihadi-Salafism (Gorka, 2016; Nilsson, 2019) What Cultural Influences Lead One to the Path of Jihad? Before the attacks on 9/11, the largest call to jihad answered by the international Muslim community was in response to the Soviet invasion of Afghanistan in 1979. Stopping the spread of communism and defending the ummah against the atrocities of Russian ground forces was seen as a noble and just cause for young Muslim men, and not just among Muslims (Gorka, 2016; Nilsson, 2019). Many nations, including the United States, funded, equipped, and trained the Afghan mujahedeen (those who conduct jihad) for the fight against the Soviet empire. Jihad in the 21st Century has been viewed in a much different light, as it is most closely associated with acts of extreme violence against Western nations. While the piles of rubble that used to be the 6 World Trade Center smoldered, and a gaping hole scarred the wall of the Pentagon, people of the world were forced to ask themselves, "How could a person do this? Why would someone take their own lives and thousands of others in the name of Allah?" Religious Justification for Jihad. Though jihad has become almost entirely associated with Islamic holy war, the term itself is still simply the Arabic word for striving. Struggling against one's selfish desires, striving to maintain traditional values, and defending a community against a common enemy are not just Islamic concepts, they are universal to most tightly-knit cultures. Similarly, Christians and Jews are taught self-discipline, adherence to moral codes, and defending their belief against enemies of their faith. So, why has the Islamic flavor of this common cultural theme become so violent, causing deep unrest around the world in our modern era? Verses from the Qur'an can begin to unpack why horrific public executions, suicide bombings, and advocating for generalized violence against non-Muslims may be justifiable in jihadist culture. The Qur'an (2015) lays out the following decree in chapter 9, verse 29: Fight those from among the People of the Book who believe not in Allah, nor in the Last Day, nor hold as unlawful what Allah and His Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax with their own hand and acknowledge their subjection (p. 208). My personal study of Islam and conversations with Muslims in the field revealed that this bit of prose has been used as motivation and justification for jihad by groups like al-Qaeda, the Taliban, the Islamic State, and Hay'at Tahrir al-Sham of our modern age. Some of the following themes are evident in the translation: 7 • Jews and Christians are recognized as People of the Book, but are required to accept the following—Allah as the one true god, sharia as the acceptable law, and Islam as the one true religion. • If Jews and Christians refuse to accept these statutes, they must pay a tax called the jizyah to show their subjugation. • If they refuse to do either of these, they are to be put to the sword (p. 208). Salafi-jihadist groups such as the Taliban and Islamic State have tried to revive the jizyah tax in areas under their control. Likewise, hundreds of Christians, Jews, and even Muslims who refuse to adhere to strict sharia law have been publicly executed. This vehement enforcement of arcane Islamic law is seen as a return to the purest form of Islam, as pious as the first few generations who followed the Prophet Muhammad. Another common religious cultural theme that ties these jihadist organizations together is a message of religious oppression. They preach to young Muslims that the Islamic world is under siege by the West and that their god, their value systems, and their way of life are being threatened by the evils of capitalism and democracy (Venhaus, 2010). In joining organizations like al-Qaeda or the Islamic State, young men from across the globe find a sense of purpose and direction in their cause to protect the ummah. This theme is manifested in the teachings of Anwar al-Awlaki, the spiritual leader of al-Qaeda and the father of home-grown terrorism in the United States. He calls on Muslims living among those in the West: How can your conscience allow you to live in peaceful coexistence with a nation that is responsible for the tyranny and crimes committed against your own brothers and sisters? How can you have your loyalty to a government that is leading the war against Islam and Muslims? Hence, my advice to you is this, you have two choices: either hijra [migration 8 to an Islamic land] or jihad. You either leave or you fight. You leave and live among Muslims or you stay behind and fight with your hand, your wealth, and your word. I specifically invite the youth to either fight in the West or join their brothers on the fronts of jihad: Afghanistan, Iraq, and Somalia (as cited in Gorka, 2016). This way of thinking is also captured in chapter 9, verse 5 of the Qur'an (2015): Kill the idolaters wherever you find them and take them prisoners, and beleaguer them, and lie in wait for them at every place of ambush. But if they repent and observe Prayer and pay the Zakat, then leave their way free (p. 204). When taken literally, as they are by followers of Salafi-jihad, scriptures such as these leave no choice. To these men who have committed themselves fully to the ways of the pious ones, they are compelled to become shahid, or martyrs in the protection of the ummah. The Qur'an promises paradise for those who do: Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have; they fight in the cause of Allah, and they slay and are slain—a promise the He has made incumbent on Himself in the Torah, and the Gospel, and the Qur'an. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that it is which is the supreme triumph (p. 222). The concept of becoming a martyr in the struggle for Islam is romanticized by jihadist groups, like al-Qaeda and the Islamic State, and even state governments in local programming. In Lebanon, Mothers of Martyrs are interviewed to share the stories of their sons' glorious end while fighting abroad against the infidels (Venhaus, 2010). The Qur'an itself calls this sacrifice the supreme triumph for a jihadist, striving for the glory of Allah. 9 Though enforcing the jizyah, publicly executing those who do not follow sharia law, and seeking opportunities to kill infidels through suicide attacks represent a very small, extremist cultural sect of Islam, each of these practices is still justifiable if one looks to the Qur'an. This could be viewed as no different than a rural Pentecostal church in the Deep South who maintains strict standards for how women must dress and act: it all comes down to interpretation and a community's willingness to subjugate themselves to these standards. Spiritual leaders of jihadist groups in the 21st Century have used the Qur'an as continued justification for a variety of cruel, inhumane, and brutal actions that served to shock the West. The holy book of Islam acts as the essential glue, binding together all facets of Arab and Islamic culture. Artistic Inspiration for Jihad. A far cry from the harsh proclamations of the Qur'an, Arabic poetry predates Islam by centuries and serves as a bedrock of Arabic culture across the Middle East. Early desert nomads composed poems mostly in mono-rhyme and in one of sixteen standard canonical measures, which made them easy to commit to memory (Creswell & Haykel, 2015). Naturally, this beautiful form of cultural expression has found a home in the modern jihadist movement, where it has become an inspiration for new recruits to join the cause and crucial in the sustainment of those already fighting infidels abroad. Creswell and Haykel assert that although analysts have generally ignored this facet of jihadist culture, it is woven deeply into the fabric of modern Islamic extremism. Osama bin Laden, most recognized as the former head of al-Qaeda, was also a highly-celebrated jihadist poet. Without question, his lyrical genius inspired young Arabs with stories of a return to the heroic and chivalrous past of Islam. One of his most famous works celebrates the martyrdom of the 9/11 hijackers. This is a theme among modern jihadist poetry, which preserves the tales of suicide bombers, the conquered apostate regimes of Iraq and Syria, and the glories of jihadist heroes (Creswell & Haykel). Likewise, in a 10 group of individuals who have each traveled far from home to defend Islam against the kuffar, these poems help to establish a sense of cultural identity, strengthening their wartime bond and solidifying their resolve. In seeing the videos of the Islamic State as they carved a path of destruction across large swathes of Iraq in early 2014, it may be difficult for one to believe that its members were motivated by the rhythmic lines of jihadist poetry. It is hard to accept that the same young fighter who is willing to behead an infidel for all the free world to see, could also be found passionately reciting lines celebrating the glorious return of an Islamic caliphate. During its rise, the Islamic State capitalized on the lyrical talent of a Damascus-born woman named Ahlam al-Nasr. In her first broadcast, called the Blaze of Truth, she sang each one of her 107 works a cappella, in accordance with the Islamic State's ban on musical instruments. The video was uploaded to Youtube, receiving thousands of views and further shares on multiple social media platforms (Creswell & Haykel, 2015). In the early days of the group's brutal campaign in Iraq, al-Nasr celebrated victory in Mosul as a new dawn for the country: "Ask Mosul, city of Islam, about the lions— how their fierce struggle brought liberation. The land of glory has shed its humiliation and defeat and put on the raiment of splendor" (as cited in Creswell & Haykel, 2015). Her choice of words helps one sense her deep passion for jihad, hidden within the lines. Mujahedeen are called lions and liberators. Mosul is called both a city of Islam and a land of 11 glory that, because of its liberation, has been released from the chains of shame and can now live in the splendor and pride of its former renown. Poetry has succored those serving in times of war for hundreds, even thousands of years. In the same manner, this key element of artistic cultural expression has helped bind together the modern jihadi movement, capturing the heroic deeds of martyrs who would otherwise remain nameless and unrecognized by the outside world. Serving in lands far away from home, young jihadists find inspiration, strength, and a renewed sense of identity in these haunting bits of rhyme. Social Pressure to Join Jihad. Abdullah Anas was an Algerian who served as one of the mujahedeen in Afghanistan in the 1980s and spent several years studying under Abdullah Azzam, the Palestinian "Father of Resistance to the Soviets" (Gall, 2020). Working to help Algerians achieve nonviolent change in their government, Anas, now in his 60s, has spent a life living and working among jihadists. To Anas, jihad is a fundamental principle of Muslim culture through which mujahedeen receive rewards in heaven: "I will never denounce jihad. As a Muslim, I know this to be a noble deed—where man can be the most beastly" (Gall). In a study of three Swedish jihadists, with experiences ranging from 1980s Afghanistan to the modern fight in Syria, Nilsson (2019) suggests that one of the fundamental social justifications for joining jihad is the sense that Islam and Muslims are collectively under attack. This, again, is a theme that applies to more than just the modern jihadist movement: Americans lined up in droves outside recruiting stations following the attacks on Pearl Harbor and decades later after September 11, 2001. Following the invasion of Afghanistan and Iraq, many Muslims from around the world began to see this not as just the West going after the 9/11 conspirators, but as a global attack on Islam. Each day, fresh news stories of coalition soldiers' crimes against 12 Muslim civilians and pictures of burning villages continued to motivate men to join the fight to protect the ummah from the foreign invaders. Nilsson contends that since most jihadists are very young, in their teens and early twenties, they are very susceptible to the influences of close friends and social groups. Safet, a young Muslim living in Sweden, was pressured by a friend to join the Islamic State in Syria, saying that he became convinced by his friend Ahmed that the group was fighting to protect Muslims (Nilsson). However, after realizing that the Islamic State was actually killing other Muslims in a practice called takfir, or excommunication, Safet became disillusioned and returned to Sweden (Nilsson). From the fight against the foreign invaders in the early 2000s in Afghanistan and Iraq, to the struggle for the establishment of an Islamic caliphate in 2015, it seems jihadists have most often been motivated by the need to protect the international Muslim community. Aside from the social responsibility of defending their faith and people, the need for adventure also seems to permeate the ideations of young men seeking to join a jihadist group. One of Nilsson's (2019) most interesting theories is that jihad is not the radicalization of Islam, but rather the Islamization of radicalism. Individuals who are already naturally predisposed to such adventurous or nihilistic behavior get caught up in the social dynamics of their time, ending up in a jihadist movement. Venhaus (2010) explains that in interviews with over 2,000 al-Qaeda prisoners from Iraq to Guantanamo Bay, he found that young Muslim men sought the cause of jihad for a number of normal social pressures felt by normal teens worldwide: "Revenge seekers need an outlet for their frustration, status seekers need recognition, identity seekers need a group to join, and thrill seekers need adventure" (Venhaus). The Effects of Social Media and Technology on Jihad. In the modern era, news is no longer bound by the time it takes for an article to be published, printed, and distributed across 13 great distance in a community. Social media platforms like Facebook, Youtube, Twitter, and Instagram have made sharing news instantaneous. Additionally, the advent of the smartphone, which acts simultaneously as a hand-held computer, high definition camera, and telephone with nearly world-wide coverage has forever changed the media landscape. In the era of modern jihad, one can post a single video that moves the minds of thousands in a matter of seconds. Following the 2003 invasion of Iraq to topple Saddam Hussein's regime, news stories of atrocity among the efforts of coalition troops over the next decade served to further the cause of local and foreign jihadists to protect the ummah from these invaders. Accidental bombing of civilians, mistreatment of the prisoners at Abu Ghraib, and a general ignorance toward Muslim culture were fueled by social media and smartphone technology. Venhaus (2010) claims that throughout this early phase of the war in Iraq, al-Qaeda very rarely had to actively recruit, their global brand was aggressively promoted through satellite television, internet chat rooms, and social media platforms; willing candidates sought them out. This use of media continued to be perfected by jihadist organizations like the Islamic State, who published a digital magazine called Dabiq, named for the ideological capital of the proposed caliphate, which rallied Muslims to jihad through stories of glory and heroism in the cause for Islam. The Islamic State also posted grisly execution videos, with stunning music and production value, including super high-definition shots of their brutality. Publications and videos such as these could be copied, saved, shared, and re-shared before any sort of government intervention could stop them. Creswell and Haykel (2015) reveal that jihadists were running a massive, secret network of social media websites and fake accounts that could be rapidly assembled and dissembled by hackers. The effects of social media and technology on modern jihadist culture are easy to understand, but challenging to measure in scope and reach. Just as easily as videos of Islamic 14 State propaganda or poetry can be shared, so too can stories of coalition force atrocities in Afghanistan and Iraq. This has put strategists in a unique position, where it is nearly impossible to control the narrative. Unfortunately, the story that breaks first is still the one that is liked and shared the most, even if the truth comes out after. Effects of Western Culture on Jihad. Rapid globalization, including the widespread diffusion of the internet and technology into the Middle East in the last two decades has continued to foment jihadist hatred for the West. Personal conversations with multiple Muslims in Iraq and Afghanistan revealed that the decadence, lavish richness, and sinful lifestyles portrayed by Western movies and media served to fuel the fires of disdain among the pious Salafi-jihadists. Additionally, Muslim men living in Western nations following the attacks on the World Trade Center were ostracized and feared by society, often leading them to an eventual radicalization process. Being denied a peaceful coexistence because of continued Western misperception, caused many young Muslims to become angry and seek community and brotherhood among other Muslims experiencing the same problems. Venhaus (2010) notes that out of the over 2,000 captured jihadists interviewed, more than 30 per cent of them sought al-Qaeda because they were angry. Under the tutelage of local al-Qaeda mentors, the frustrations of these young men were then turned upon their neighbors through careful instruction and manipulation. They were taught to see the West as the enemy of Islam, with hundreds of the ummah being harmed by their military coalitions in Afghanistan and Iraq each day. They were instructed in the ways of the pious ones who came before them, inspiring them to turn from the sinfulness of their Western neighbors and take pride in their newfound self-discipline and righteousness in the eyes of Allah. Eventually, many of these young men would travel to their 15 ancestral homelands to join the struggle, or conduct terrorist attacks on their own Western communities. Analysis A Unique Challenge Given the litany of reasons one might join jihad, the incredibly complex cultural and social environment, and the fluidity of the modern jihadist movement, how can the United States begin to contain this problem? The reasons one individual might join a jihadist cause are as various and sundry as why one might choose to join any movement or profession over another. As Nilsson (2019) and Venhaus (2010) have detailed, there appears to be no singular marker: one could be an extremely religious or a passive Muslim, rich or poor, single or married with a family, have a completely stable social life or be isolated with no friends. Jihadists can be from any country, any walk of life, and usually do not widely broadcast their intentions prior to taking part in acts of violence for the cause of Islam. It is because of the near-impossibility of clearly identifying a pattern of distinguishable cultural markers that make it such a challenge for the United States government and its allies to address the threat of jihad. Targeting an individual before they become a jihadist or before they commit a terrorist act has been one of the most formidable challenges of our time for military and law enforcement professionals alike. Usually, the much simpler job is finding a jihadist who has allowed their communications discipline to slip before an act, or catching them in a pitched battle on foreign soil. In order to protect citizens of the West and East alike against jihadists' aims, the United States Government must be prepared to confront, contain, and counter the jihadist narrative "left of bang," before an attack occurs. 16 The Global War on Terrorism: Taking the Fight to the Jihadists. In the months that followed September 11, 2001, President George W. Bush deployed Central Intelligence Agency (CIA) paramilitary officers and US Special Operations Forces (SOF) to find, fix, and finish pockets of al-Qaeda militants being harbored by the Taliban in Afghanistan. A fierce campaign of relentless aerial bombardment and mounted assaults by the forces of the Afghan Northern Alliance led to a swift and decisive defeat of al-Qaeda and the Taliban. With Kabul and Kandahar in allied hands, and an interim government established under the leadership of the Pashtun Hamid Karzai, the future of a free and prosperous Afghanistan seemed assured, but what came to be known as The Long War had only just begun. Trillions of dollars, thousands of lives, and 19 years later, the United States and its allies have been forced to the negotiating table with the Salafi-jihadist Taliban. Likewise, after Saddam Hussein's continued disregard for international law, threats against the United States, and open violence against his own people, the administration of President Bush decided again to pursue a military option. Much like Afghanistan, the coalition was led by CIA operatives and SOF operators, coordinating airstrikes on key positions in a tactical display of American firepower affectionately titled Shock and Awe. However, unlike Afghanistan, a massive conventional invasion followed the bombing campaign, bent on toppling the Baathist regime and finding Saddam's chemical weapons stockpiles. What followed was a series of policy failures, leading to a steady influx of jihadists partnering with local insurgents seeking to oust the foreign invaders and protect the ummah from the atrocities of the kuffar. In my professional opinion, Iraq is still recovering from the decade-long military occupation, cleaning up the destruction left by the Islamic State, and on the brink of civil war due to concerns about being an Iranian puppet state. 17 Ineffective Military Methods to Combat Jihad Operation Iraqi Freedom. During my first combat rotation as an Infantryman in the Triangle of Death in southern Iraq in 2005-2006, I experienced the initial rumblings of a civil war between the Sunni and Shia Muslims in Iraq, each wrestling for power in a post-Saddam world. I was also witness to the inundation of foreign jihadists, joining the ranks of al-Qaeda in Iraq under the leadership of Abu Musab al-Zarqawi, who at times headquartered in my area of operations. As I analyze our highly-kinetic and aggressive initial campaigns years later, I can see that the coalition's fight, first against Saddam, then against al-Qaeda, only bolstered jihadist motivation. In being a foreign invader, we inadvertently created a jihadist resistance movement, bent on the removal of their occupiers. Kilcullen (2010) explains this dilemma by explaining that focusing on the wrong metrics in a fight against insurgents can be deceptive: If you kill 20 insurgents, they may have 40 relatives who are now in a blood feud with your unit and are compelled to take revenge. Again in 2007-2008, I was deployed to Iraq as an Infantry squad leader to the sacred city of Khadimiyah in Northwest Baghadad. This was during the famous troop surge, meant to fix the ongoing problems with stability throughout the country. Being in the home of the beautiful Shrine of the Seventh Imam, it was a predominantly Shia area. Over the course of 15 months, my unit fought several engagements against Iranian-backed Shia militias and worked on project after project to strengthen local civil infrastructure, all while maintaining the utmost discretion against damaging homes or creating civilian casualties. Yet again, although we had conducted a nearly perfect counterinsurgency fight, it seemed that Kilcullen's insurgent math still applied: Fighting the jihadists only served to create more unrest within the population, no matter if we were restoring essential services and reducing damage to homes or not. 18 Operation Enduring Freedom. Nearly a decade after the fall of al-Qaeda and its Taliban hosts, I was deployed to the mountains of Afghanistan from 2010-2011. Stationed along the Arghandab River, just north of Kandahar, we were in the heart of the Pashtun Taliban. Again, the same story remained true: We fought the Taliban jihadists almost daily, but could not seem to win over the true key terrain in a counterinsurgency fight: The hearts and minds of the people. The Taliban would harass our unit's base of operations with a few pop shots as we called them, which would unleash a massive response in firepower and resources. Thousands of rounds of machine gun ammunition would be fired into the farm fields surrounding our Combat Out Post (COP), squads would be sent in pursuit of the attackers, and helicopters would spend hours scouring the terrain in an attempt to heap justice on the insurgents. This massive effort against so few served to erode the unit's motivation, exhaust our supplies, and alienate the civilian population whose homes and fields had been damaged in the process. Reflections on Personal Combat Experience. After years of combat experience and deeply studying Muslim culture, I can now see how the mistakes the coalitions made early-on in both operations only fueled the fires of insurgency, resistance to foreign occupiers, and generalized hatred for the West. Porch (2013) argues brilliantly that US counterinsurgency doctrine made the same mistake as its imperialistic predecessors of centuries before: Believing that military action was a proper vehicle for providing Middle Easterners with Western values, as well as a foundation for governance, social programs, and economic transformation in a region. This became evident in my own experience, realizing that no matter what sort of social, infrastructure, or economic programs ran alongside our military efforts, the people of both Afghanistan and Iraq felt the enormous social weight of being occupied by a foreign power, rendering these efforts nearly ineffectual. On the contrary, local and foreign jihadist movements 19 capitalized on each and every mistake of coalition forces, increasing their recruitment and resolve against the West. Though our military may have been winning every major battle against the jihadists, our policy makers and field commanders made the fundamental mistake of believing that these non-Western nations lived in some sort of time-warp, in which the adoption of Western democracy, rule of law, and capitalism would allow them to thrive as a nation (Porch). Effective Military Methods to Combat Jihad Surgical Strike and Precision Targeting. A unique feature of the Global War on Terrorism was the US military's continued perfection of covert strike operations with surgical precision deep into enemy safe havens. This was put on display in the rout of al-Qaeda by CIA and SOF in Afghanistan, in the kill/capture missions against the Baathists in the deck of cards in Iraq, and later in the killing of Osama bin Laden in Pakistan and Sheik Abu Bakr al-Baghdadi in Iraq. Having the ability to appear out of nowhere in the middle of the night, kill or capture an intended target with zero damage to infrastructure or civilian casualties, and leave within minutes of arrival struck fear into the hearts and minds of jihadists across the globe. The success and efficacy of this type of operation was acknowledged in the 2015 National Military Strategy, which stated: "The best way to counter VEOs [violent extremist organizations] is by way of.military strengths such as ISR, precision strike [emphasis added], training, and logistical support" (p.11). Likewise, President Obama's massive expansion of the use of drones, which could watch individuals for days and execute a precise strike that only touched the intended target, has continued to sow fear and deny jihadists' freedom of maneuver on a global scale. The US military and its allies have only continued to master these types of operations throughout the 20 fights in Afghanistan, Iraq, Syria, and other locations. The jihadists know this, and realize that one wrong move at any time could mean disaster. Security Cooperation. An additional theme that has spelled the end for jihadists throughout the globe has been the training, advising, and equipping of security forces and partners within Afghanistan, Iraq, Syria, and other nations. Enabling the host-nation military to handle jihadist movements on their own helps the United States military work itself out of a job. US Army Special Forces are uniquely suited to accomplish this mission: With specialized training, language capability, and cultural understanding, they are able to train foreign security forces through a variety of Principle Tasks. These tasks include Foreign Internal Defense, which focuses on a holistic approach to internal security and protection of citizens against lawlessness and insurgency, and Security Force Assistance, which can be focused internally or externally against threats to a nation's stability and security. The success of these mission sets was evident in 2014, during my own experience with the Afghan Commando Kandaks' continued fight against the Taliban and in closely following the Iraqi Counterterrorism Service's efforts against the Islamic State. Both of these forces, built from the ground-up by US Army Special Forces have continually fortified weak conventional military force operations against jihadist groups in their respective nations. Muslim Youth Efforts Against Jihad Globalization, though it has been proven to bolster the jihadists' narrative against the West, has also been beneficial to the movement against jihad itself. Because youth of the world have access to technology that allows them to see the atrocities and lies associated with global jihadist organizations, they are beginning to turn the tide. During the Islamic State's rise to power in Iraq and Syria, Muslim youth from across Europe travelled to join the jihadists in their 21 fight against the West. However, groups of Muslim youth also spoke up to counter this narrative. In 2015 the Muslim Youth League, an anti-Islamic State cultural movement, declared a holy war against all extremist organizations (Dearden, 2015). The group called on all Muslims to stand united against those who have hijacked Islam and misrepresented the faith. Through engagement work in schools and communities, as well as a robust online campaign, the Muslim Youth League is fighting back against jihadist propaganda that bids young Muslims join the Islamic State and other extremist groups (Dearden). Since the time of this publication, the Muslim Youth League has spread to several countries throughout the Middle East, Asia, and Europe, each with their own social media presence, outreach programs, community events, and websites. Local Government Efforts Against Jihad In the years following the Islamic State's spread across Iraq and Syria, the United Kingdom has developed a robust strategy to help at-risk Muslims avoid the radicalization process. The program itself is called Contest, and includes four distinct categories: Prevent, Prepare, Protect, and Pursue (British Broadcasting Corporation [BBC], 2017). Police departments and social organizations have built relationships with doctors, faith leaders, teachers and others, who are required to report suspicious persons to the proper authorities. In response to these reporting requirements and recommendations, over 7,500 reports were filed between 2015-2016, with one in 10 being actionable intelligence for government and police forces (BBC). In 2015 alone, over 150 people, including 50 children, were kept from traveling to conflict zones in Iraq and Syria (BBC). The strategy has of course drawn criticism, for fear that it will further alienate Muslims from their local communities, but it presents as an excellent plan of action for identifying individuals who are at risk beyond just using traditional signals intelligence and 22 surveillance techniques. It does more than just target the individual, it also seeks to reform them through education, outreach, and community programs. Counterarguments You Can Kill an Idea. I have heard the opinion throughout my time in the military that jihad and the idea of Islamic supremacy can be completely eradicated. The example most often given is that Nazism, including the idea that the Aryan race was superior to all others, was effectively destroyed by a global military campaign. This argument is weak. The Nazis represented a very small portion of German culture, including among those serving in the military, so it was relatively easy to contain once there was an overwhelming military victory by the Allies. However, although the German Army of the 1940s was defeated militarily, the idea of white supremacy lives on in small social groups throughout the world to this day. The Ongoing Taliban Peace Talks. I have colleagues throughout the military who are convinced that the current negotiations with the Taliban are a key indicator of success in our two decades at war against the Salafi-jihadist group. The issue with this is that temporary cease fires have already been violated several times, leading one to believe that the strategic level leadership's messages are simply not reaching their subordinates or that local factions are not adhering to the agreement. Trusting that radical Muslim extremists will not allow Afghanistan to become a future safe haven for other jihadists, as it has in the past, is simply unrealistic. Believing some sort of quasi peace deal is going to miraculously pacify an organization that hates everything the West stands for is misguided. My own experiences throughout the Middle East have proven that the spirit of jihad and hatred will live on in Afghanistan. The Islamic State is Nearly Defeated. Multiple global media outlets continue to run stories about the dismantling of the Islamic State, as though the battle is won. Though Sheik Abu 23 Bakr al-Baghdadi has been killed, and the proposed Islamic caliphate was never fully realized, it would be naïve to think that the Islamic State's jihad is over. The movement will metastasize and take on new forms in other parts of the globe: It is already happening. Jihadists are continually leaving the battlefields of Iraq and Syria, headed back to their former homes in mainland Europe. As these individuals reenter the diaspora, the concern is that they will radicalize other individuals and conduct terrorist attacks within the continent. Conclusion The reasons an individual seeks to join a jihadist movement are deeply rooted in personal social dynamics, the security situation of their country, and a multitude of other religious, cultural, and economic factors. I agree with Venhaus (2010) and Gorka (2016) who assert that there is no singular military operation or strategy that can bring about a decisive victory against something so intangible as why one might join the modern jihadist movement. Use of the US military as a vehicle for the establishment of Western democracy and nation-building efforts in tribal nations like Afghanistan and Iraq only served to invigorate the jihadists' call to arms. Jihad is not something that can be eradicated completely by military force. Jihad must be confronted, contained, and countered through a comprehensive approach that empowers state and non-state actors to develop local solutions and directs expeditious military applications only where completely necessary. Recommendations Promote and Protect the Muslim Youth Leagues In order to truly create a cultural paradigm shift in Muslim youth at risk of radicalization, groups like the Muslim Youth League (BBC, 2017) should be promoted by governments worldwide as a bastion of true and peaceful Islam. While they should no doubt be supported, 24 governments must also protect these organizations from becoming targets for violent acts of terrorism or influence operations by jihadists. Through a combination of deep cultural understanding and positive messaging, the Muslim Youth League has already shown its effectiveness in the United Kingdom and beyond. Because the youth of each nation understand the social pressures and cultural influences that may lead one to seek jihad, they can effectively develop tailored, local solutions to persuade at-risk individuals. The Muslim Youth Leagues are on the front lines of countering the jihadist worldview, taking a stand and declaring war on jihad and its misrepresentations of Islam. Enable Local Solutions for Local Problems This should be accomplished through unified government action that involves all the United States' instruments of national power including diplomacy, information sharing, military action where necessary, and economic stimulus as needed. The specific issue with efforts like these, is that they cannot be accomplished during what is perceived by locals as a military occupation. This was proven true in Afghanistan and later in Iraq. Despite massive efforts to rebuild infrastructure, aid in agricultural processes, build schools, and organize community projects, the United States and its allies were still viewed as pushing Western values and democracy on nations through military occupation. As much as possible, we must limit our military presence in areas that are ripe for developing a jihadist movement, or in ones that are recovering. I have seen firsthand that government efforts against jihadist organizations or at-risk communities have often been fragmented, poorly staffed, and uncoordinated. Venhaus (2010) suggests the creation of an agency that is staffed, trained, funded, enabled, and equipped for strategic communications, calling it the United States Strategic Communications Agency. An 25 agency like this could ensure that a comprehensive national communications strategy is developed and achieved, with a focus on enabling local community efforts to counter the jihadist narrative. By promoting social outreach, religious education, and community programs, this agency could bolster the efforts of community leaders and stifle jihadist aims in their areas. Support Religious Education and Reintegration Reintegration programs in Saudi Arabia, Indonesia, Singapore and elsewhere have successfully rehabilitated former jihadists through religious education (Venhaus, 2010). Countering the apocalyptic world view of jihadist groups like al-Qaeda and the Islamic State requires local religious leaders who understand their community's issues to band together and refute the extremist narrative. Through careful, patient, and individually-tailored instruction, Muslim religious leaders can invalidate each and every one of the extremists' claims. Individuals who turn to jihad are often seeking this type of direction, they just find it in the wrong places. Counter Threats with Tailored Military Force Packages Continued themes among the military failures in counterinsurgency and counterterrorism operations during the early years of the Global War on Terrorism are indiscriminate use of force, lack of cultural understanding, and hyper-focus on tactical gains while failing at the strategic level. US government nation-building efforts on the backs of the military cost our country trillions of dollars, thousands of lives, and years of frustration, bogged-down in an endless quagmire of misunderstanding. US Army Special Forces are selected, trained, equipped, and enabled to clandestinely handle complex problem sets in denied or politically-sensitive environments. Each Special Forces Group is regionally-aligned, with Operational Detachments developing deep cultural understanding through Area Studies and continuous relationship-building with regional state and 26 non-state actors. Special Forces operators understand the complex cultural and security situations in their areas of responsibility and have the language capability and strategic understanding to operate with complete independence of outside support. Frankly, if given the authority and autonomy to do their jobs, Special Forces can coerce, disrupt, or overthrow jihadist organizations unilaterally, or train, advise, and equip foreign security forces to accomplish this task on their own. This can all be done independent of a large, slow, and expensive conventional military occupation. Organizations like al-Qaeda must be kept in a state of constant fear and uncertainty. US Special Operations Forces are uniquely suited to this task. Through structured, rapid application of military force, SOF can find, fix, and finish intended targets with surgical precision. This has proven true in the capture of Saddam Hussein and the elimination of Osama bin Laden and Abu Bakr al-Baghdadi, among numerous other targets throughout the Global War on Terrorism. Continuing to deny safe havens through short, precise applications of combat power is crucial and does not rely on a conventional military occupation of the target area. Operations such as these, characterized by discriminate use of force and strategic impact, should be the main avenue for denying the relative safety, security, and freedom of maneuver of jihadist organizations. 27 References British Broadcasting Corporation (2017, June 4). Reality check: What is the prevent strategy? Reality Check. https://www.bbc.com/news/election-2017-40151991. Creswell, R., & Haykel, B. (2015, June 1). Battle lines: Want to understand the jihadis? Read their poetry. The New Yorker. https://www.newyorker.com/magazine/2015/06/08/battle-lines-jihad-creswell-and-haykel. Dearden, L. (2015, March 21). 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This book offers a contrastive, corpus-illustrated study of modal adverbs in English and Polish. It adopts a functional perspective on modal adverbs, and focuses on their interpersonal, textual and rhetorical functions in the two languages. The items under analysis (e.g. certainly, probably, evidently, clearly) are categorised differently in Anglophone and Polish linguistics, which is why this book also provides some insights into the treatment of modality and modal adverbs in English and Polish studies, thus contributing to the discussion of the ways in which such concepts as modal adverb, modal particle and discourse marker are understood across different languages and different linguistic traditions. It draws its examples from two monolingual corpora (the British National Corpus and the National Corpus of Polish), and the English-Polish parallel corpus Paralela. ; This project is financed from the grant received from the Polish Ministry of Science and Higher Education under the Regional Initiative of Excellence programme for the years 2019-2022; project number 009/RID/2018/19, the amount of funding: PLN 10 947.15. It has also received financial support from the Polish Ministry of Science and Higher Education under subsidy for maintaining the research potential of the Faculty of Philology, University of Białystok. ; a.rozumko@uwb.edu.pl ; Agata Rozumko is an Assistant Professor of English and English-Polish Contrastive Linguistics in the Institute of Modern Languages at the University of Bialystok. 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Daniel Levine on Hidden Hands, Vocation and Sustainable Critique in International Relations











Daniel Levine is part of a new generation
of IR scholars that takes a more pluralist approach to addressing the hard and
important questions generated by international politics. While many of those
interviewed here display a fairly consistent commitment to a certain position
within what is often referred to as 'the debate' in IR, Levine straddles the boundaries
of a diverse range of positions and understandings. Time to ask for
elaboration.














Print version of this Talk (pdf)




What is, according
to you, the biggest challenge / principal debate in current IR? What is your
position or answer to this challenge / in this debate?






The
question I'd like us to be asking more clearly than we are is, 'are we a
vocation and, if so, what kind of vocation are we'? This points to a varied set
of questions that we, as scholars, gesture to but spend relatively little
theoretical time developing or unpacking. There's an assumption that the
knowledge we produce is supposed to be put good for something, practical in
light of some praiseworthy purpose. Even theorists who perceive themselves to
be epistemologically value-free hope, I think, at least on an intuitive level, that
some practical good will emerge from what they do. They hope that they are doing
'good work' in the sense that some Christians use this term. But, there is not
really a sustained project of thinking through how those works work: how our notions of vocation might
be different or even mutually exclusive, and how the differences in our notions
of vocation might be bound up in non-obvious ways to our epistemological,
methodological, and theoretical choices.







Moreover,
except for a few very important and quite heroic (and minoritarian) efforts, we
don't really have a way to think systematically about the structure of the
profession: how it influences or intervenes or otherwise acts on particular
ideas as they percolate through it, and how those ideas get 'taken up' into
policy. Brian Schmidt has
done work like that, so has Inanna Hamati-Ataya,
Ole Waever, Ido Oren,
Oded Löwenheim, Elizabeth Dauphinee, Naeem Inayatullah,
and Piki Ish-Shalom; and it's good work, but
they are doing what they are doing with limited resources, and I think without due
appreciation from a big chunk of the field as to why that work is important and
what it means.







When
I started writing Recovering
International Relations, I had wanted to recover the 'view from nowhere'
that many social scientists idealize. You know, that methodological conceit
where we imagine we are standing on Mars, watching the earth through a
telescope, or we're Archimedes standing outside of the world, leveraging it
with distance and dispassion. I had worked on the Israeli-Palestinian conflict
for a long time, was living in Tel Aviv, working for a think tank, and was—am—an
Israeli citizen and an American citizen. I had this somewhat shocking discovery
right after the Second Intifada broke
out. Most of my senior colleagues were deploying their expertise in what seemed
to me to be a very tendentious way: to show why the second Intifada was Yassar
Arafat's fault or the Palestinian Authority's fault—or, in a few cases, the
Israelis' fault. There were some very simplistic political agendas that were
driving this research. People were watching the evening news, coming into work
the next morning, and then running Ehud Yaari's commentary through their respective fact-values-methods mill. Or if they were
well-connected, they were talking to their friends on the 'inside', and doing
the same thing.







It
was hard to admit this for a long time, but I was very naïve. I found that very
unsettling and quite disillusioning. That's why the view from nowhere was so
appealing. I wanted to be able to talk about
Israel and Palestine without taking a position on Israel and Palestine—but without eschewing the expertise I had
acquired along the way, in part because I was
a party to this conflict, and cared about its outcome. I was young,
inexperienced, and slightly arrogant to boot—neither yet a scholar, nor an 'expert,'
nor really aware of the game I was playing. So my objections were not well
received, nor did I pose them especially coherently. To their credit, my senior
colleagues did recognize something worthwhile in my diatribes, and they did
their best to help me get into graduate school.







As the
project developed, and as I started engaging with my mentors in grad school, it
appeared that the view from nowhere was essentially impossible to recover. With
Hegel and with the poststructuralists, we can't really think from nowhere; the
idea of it is this kind of intellectual optical illusion, as though thinking
simply happens, without a mind that is conditioned by being in the world. Therefore,
there needs to be a process by which we give account of ourselves.







There
are a variety of different ways to consider how one might do that. There's what
we might call the agentic approach, in which we think through the structure of
thought itself: its limitations, our dependence on a certain image of thinking
notwithstanding those limits—thought's work on us, on our minds. This is closest
to what I do, drawing on Adorno and Kant, and Adorno's account of how concepts
work in the mind; how they pull us away from the things we mean to understand
even as they give us the words to understand them. And drawing on Jane Bennett, William Connolly,
Hannah Arendt, Cornel West, JoanTronto, and JudithButler to think through how one
conditions oneself to accept those limitations from a space of love, humility
and service. Patrick Jackson's (TheoryTalk #44) Conduct of Research in IR is quite
similar to this approach; and so is Colin Wight's Agents, Structures and International
Relations; though they use more philosophy of science than I do.







One
could also do this more 'structurally.' One could say 'this is how the academy
works and this is how the academy interconnects with the larger political
community' and then try to trace out those links: I mentioned Hamati-Ataya,
Oren, and Ish-Shalom, or you could think of Isaac Kamola,
Helen Kinsella, or
Srdjan Vucetic.








Any of
those approaches—or really, some admixture of them—would be pieces of that
project. I would like us to be doing more of that—alongside, not instead of,
all the other things we are already doing, from historical institutionalism to formal
modeling, to large-N and quantitative approaches, and normative, feminist and
critical ones. I would like such self-accounting to be one of the things
scholars do, that they take it as seriously as they take methods, epistemology,
data, etc. Driving that claim home in our field, as it's presently constituted,
is our biggest challenge.






How did you arrive at where you currently are in IR?






I'm 42,
so the Cold War was a big deal. I'm American-born, and I was raised in a pretty
typical suburb. John Stewart from the Daily
Show is probably the most famous product of my hometown, though I didn't
know him. My view of history was a liberal and progressive in the Michael
Waltzer/Ulrich Beck/Anthony Giddens, vein, but I was definitely influenced by
the global circumstances of the time, and by the 'End of History' discourse
that was in the air. I thought that the US was a force of good in the world. I
was a nice Jewish boy from New Jersey. I really wanted to live in Israel for
personal reasons, and the moral challenge of living in Israel after the
Intifada seemed to go away with the peace process. So, it seemed to me that it
was a kind of golden moment: you could 'render unto Caesar what was due to Caesar',
and do the same for the Lord. I could actually be a Jewish-Israeli national and
also a political progressive. (That phrase is, of course, drawn from the Gospels,
and that may give you some sense of how my stated religious affiliations might
have differed from the conceptual and theological structures upon which they actually
rested—score one for the necessity of reflexivity. But in any case, those
events were important.)







I moved
to Israel when I was 22 and was drafted into the military after I took
citizenship there. In the IDF, I was a low-level functionary/general laborer—a
'jobnik', someone who probably produces less in utility than they consume in
rations. Our job was to provide support for the combatants that patrolled a
certain chunk of the West Bank near Nablus—Shechem, as we called it, after the
biblical name. I was not a particularly distinguished soldier. But we were cogs
in a very large military occupation, and being inside a machine like that, you
can see how the gears and pieces of it meshed together, and I started taking
notice of this. Sometimes I'd help keep the diary in the operations room. You
saw how it all worked, or didn't work; or rather, for whom it worked and for
whom it didn't. All that was very sobering and quite fascinating.







I once
attended a lecture given by the African politics scholar Scott Straus, and he
said the thing about being present right after genocide is that you come across
these pits full of dead bodies. It's really shocking and horrific—there they
are, just as plain as day. Nothing I saw in the sheer level of violence compares
to that in any way—I should stress this. But that sense of it all just being out there, as plain as day, and being
shocked by this—that resonated with me. Everyone who cared to look could
understand how the occupation worked, or at least how chunks of it worked. So I
would say in terms of events, those things were the big pieces that structured
my thinking.







Here's two
anecdotal examples. Since I was a grade of soldier with very limited skills, I
was on guard duty a lot. We had a radio. I could hear the Prime Minister on the
radio saying we are going to strike so-and-so in response to an attack on such-and-such,
and then I could see helicopters pass overhead to Nablus, and then I could see
smoke. Then I could see soldiers come back from going out to do whatever it was
the helicopter had provided air support for. I'd see ambulances with red
crescents or red Stars of David rush down the main road. It began to occur to
me that there was a certain economy of violence in speech and performance. I
didn't think about it in specifically theoretical terms before I went back to
graduate school, but Israelis had been killed, political outrage had been
generated. There was a kind of affective deficit in Israeli politics that
demanded a response, and some amount of suffering had to be returned—so the
government could say it was doing its job. I found this very depressing. My odd
way of experiencing this—neither fully inside nor outside—is certainly not the
most important or authentic, and I'm not trying to set myself up as an expert
on this basis. I'm only trying to account for how it made me think at the time
and how that shows up in what and how I write now.







Later,
when I was in the reserves, I was in the same unit with the same guys every
year. One year, we were lacing our boots and getting our equipment for our
three weeks of duty in a sector of the West Bank near Hebron, I think it was. I
remember one guy, one of the more hawkish guys, said 'we'll show 'em this time,
we'll show them what's what'. Three weeks later, that same guy said 'Jeez, it's
like we're like a thorn in their backside; no wonder they hate us so much.' (He
actually used some colorful imagery that I can't share with you.) I remember
thinking, 'well, ok, he'll go home and he'll tell his family and his friends;
some good will come of this.' The next year, I saw the same guy saying the same
thing at the start, 'we'll show those SOBs.' And then three weeks later, 'oh my
God, this is so pointless, no wonder they hate us…' So after a few years of
this I finally said to him, 'tagid, ma
yihiyeh itcha?'—Like, dude, what's your deal? 'We've had this conversation every year! What happens to you in
the 48 weeks that you're not here that you forget this?' And I think he looked
at me like, 'what are you talking about?'







I
thought about that afterwards: we have these moments of experience when we're
out of our everyday environment and discourse, the diet of news and fear, PR
and political nonsense—that's when these insights become possible. So, when
this guy comes in and says 'ok, we'll get those SOBs,' he's carrying with him this
discourse that he has from home, from the news and TV, from his 'parliament'
with his friends where they get together and talk about politics and war and
economics and whatever else—and then a few weeks of occupation duty disrupts
all that, makes him see it in a different light, and he has these kinds of
fugitive experiences which give him a weirdly acute critical insight. Suddenly,
he's this mini-Foucault.







In a
few weeks, though, he goes back to his life, there's no space or niche into
which that uncomfortable, fugitive insight can really grow, so it just sort of
disappears or withers on the vine, its power is dissipated. This is a very
real, direct experience of violence and it's covered over by all of this
jibber-jabber. So there's a moment where you start to wonder: what exactly
happens there? What happens in those 48 weeks? What happens to me during those weeks? You can see how a
kind of ongoing critical self-interrogation would evolve out of that. Again,
none of those things are exactly what my book's about, but it gives you a sense
of how you might find Adorno's kind of critical relentlessness and negativity vital
and important and really useful and necessary. You can see how that might
inform my thinking.







In
terms of books, as an undergraduate, I had read, not very attentively, Said and
Foucault, and all of the stuff at the University of Chicago we had to take in
what they called the 'Scosh Sequence,' from sociologists like Elijah Anderson
and William Julius Wilson to Charles Lindblom and Mancur Olsen: texts from the
positive and the interpretive to the post-structural. I had courses with some
very smart Israeli and Palestinian profs—Ephraim Yaar, Salim Tamari, Ariela
Finkelstein. And of course Rashid Khalidi was there at that time. Once I was in
the military, the Foucault and Said suddenly started popping around in my head.
Suddenly, this sort of lived experience of being on guard duty made the
Panopticon and the notion of discipline go from being a rather complicated,
obscure concept to something concrete. 'Oh! That's
what discipline is!'







When I
went back to graduate school, I was given a pretty steady diet of Waltz,
rational deterrence theory, Barry Posen, Stephen Walt (Theory Talk #33), and Robert Jervis (Theory Talk #12). Shai
Feldman was a remarkable teacher, so were Ilai Alon in philosophy, Shlomo
Shoham in sociology and Aharon Shai in History. Additionally I had colleagues
at work who were PhD students at the Hebrew University working with Emanuel Adler;
they gave me Wendt (Theory Talk #3), Katzenstein's (TheoryTalk # 15) Culture of National Security, Adler and
Barnett, and Jutta Weldes' early article on 'Constructing National Interests'
in the EJIR (PDF here).
My job was to help them publish their monographs, so I got really into the guts
of their arguments, which were fascinating. I am not really an agency-centered
theory guy anymore and I am not really a constructivist anymore, but that stuff
was fantastic. I saw that one could write from a wholly different viewpoint,
perspective, and voice. This is all very mainstream in IR now, but at the time,
it felt quite edgy, very novel. Part of the reason why the middle chapters of Recovering IR has these long discussions
about different kinds of constructivism is that I wouldn't have had two
thoughts to rub together if it was not for those books. I do disagree with them
now and strongly, but they were very important to me all the same.






What would a student need to become a specialist in IR or understand the
world in a global way?






I'd be
more comfortable answering that question as someone who was, until relatively
recently, a grad student. I've not been productive long enough to say 'Well,
here's how to succeed in this business and be a theorist of enduring substance
or importance' with any authority. But I can say, 'here's how I'm trying to be
one.' There's a famous article by Albert O. Hirschman called 'The Principle of
the Hiding Hand,' (PDF here)
and in it he says that frequently, the only way one can get through really
large or complicated projects is to delude oneself as to how hard the project
is actually going to be. He takes as an example these ambitious, massively
complicated post-colonial economic projects of the Aswan High Dam variety. The
only way such enormous projects ever get off the ground, he says, is if one
either denies their true complexity or deludes oneself. Otherwise you despair
and you never get it done. From the first day of seminar to dissertation
proposal to job—thank God I had no idea what I was in for, or I might have
quit.







Also,
the job market being what it was, we had to be very, very passionate scholars who
wrote and argued for the sheer intellectual rush and love of writing. And yet,
we also had to be very practical and almost cynical about the way in which the
academic market builds on the prestige of publications and the way in which
prestige becomes shorthand for your commodity value. At least in the US, the
decline of tenure and the emergence of a kind of new class of academics whose
realm of responsibility is specifically to engage in uncomfortable kinds of
political and moral critique—but without tenure, and at the mercy of a sometimes
feckless dean, an overburdened department chair or fickle colleagues—that's very scary. If you're doing 'normal
science', it's a different game and the challenges are different. But if your
job is to do critique, in the last ten years, it's a very big deal. Very
difficult. I'm very fortunate in that regard; at Alabama I've had great support
from my department, my chair, and my college.







I was a
Johns Hopkins PhD, and my department was fantastic in terms of giving me
support, encouragement, getting out of my way while throwing interesting books
at me, reading drafts that were bad and helping me make them good—or at least
telling me why they were bad. We did
not get particularly good professional training, because I think they did not
want us to get professionalized before we found our own voice. I'm really
grateful for that, truly. But then there's this period in which you have to
figure out how to make your voice into a commodity. That's really tough, it's a
little bit disheartening—even to discover that you must be a commodity is dismaying; didn't we go into the academy to avoid
this sort of logic? But just like Marx says, commodities have a double life, and
so do you. The use-value of your scholarship and its exchange-value do not
interlock automatically and without friction. So you spend all this time on the
use-value of it—writing a cool, smart, interesting dissertation—thinking that
will translate into exchange-value, and it turns out that it sort of does, but
a lot of other things translate into exchange-value too that aren't really about
how good your work is necessarily. And many of your colleagues, if what you're
doing is original, won't really understand what you're doing; the value or the
creativity of it won't be apparent to them unless they spend a lot of time sifting
through your bad drafts of it, which only a few—but God bless those—will do. So
how you create exchange-value for yourself is important. So is finding people
who will care about you, your project, your future—and learning when to take
their advice, when to ignore it, and how to do so tactfully.







If all that's
hard, you're probably doing it right. It's unfortunate that that's how it is,
but at all events, that's how it was for me.











Would you elaborate on the concept of
vocation and why this is so important to the view from nowhere? It is important
to say that the view from nowhere is perhaps difficult. So is vocation, or a
kind of Weberian approach, a way to articulate that for you?







There's
a quote in a book from a Brazilian novelist named Machado de Assis. His
protagonist is this fellow Bras Cubas, who's writing a posthumous memoir of his
own life. He's writing from beyond the grave. From there, he can view his whole
life and his entire society from outside; he's finally achieved positivism's
view from nowhere. But the thing about this view—and the book means to be a
sendup of the Comtean positivism that was fashionable in Brazil in those
days—is that it gives him no comfort. He now knows why he lived his life the
way he did; how he failed and what was—and what was not—his fault. The
absurdity of it all makes sense. But it changes nothing: he has died
unfulfilled, unloved, and essentially alone: a minor poet and back-bench politician
who was ultimately of little use to anyone nor of much to himself. All he knows
is how that happened.







In the
end, if we're all playing a role in how a world comes into being and it's in
some sense our job simply to accept this, and our job as scholars merely to
explain it, this gives us no comfort in the face of suffering, in the face of
violence and evil. To some extent as scholars, and to some extent as a
discipline, we exist as a response to evil, to suffering, to foolishness, to
folly; it's not a coincidence that the first professorship of IR is created in
Britain in the wake of WWI, and that it's given to someone like E. H. Carr.







If we
don't have a view from nowhere because we've given up anything like a moral
sense that can't be reduced to fractional, material, or ideological
sensibilities, and if we know that sometimes those 'views from somewhere' can
provide cover for terrible kinds of evil or justify awful kinds of suffering,
then the notion of vocation seems to come in at that point and say well,
'here's what I hope I'm doing', or 'here's what I wish to be doing', or 'here's
what I'd like to think I'm doing', and then allowing others to weigh in and
give their two cents. Vocation, in the sense of Weber's lectures, comes out of
that. It's Kant for social scientists: What can I know? What should I do? For
what may I hope? In other words, what the necessity and obligation of thinking
is on the one hand, and on the other what its limitations are.







This is
a way to save International Relations from two things: one, from relativism and
perspectivism, and the other, from a descent into the technocratic or the
managerial. I am trying to stand between the two. My own intellectual
background was in security studies at Tel Aviv University in the 1990s: the
period immediately after Maastricht, in the period of the Oslo Process, the end
of Apartheid. My hope back in the days when the peace process seemed to me to
be going well was that I'd be able to have a kind of technocratic job in
Israel's Ministry of Foreign Affairs or Defense. Counting tanks, or something
similar. I thought that would be a pretty good job. I would be doing my part to
maintain a society that had constructed a stable, long-term deterrent by which
to meaningfully address the problem of Jewish statelessness and vulnerability,
but without the disenfranchisement of another people. I could sit down and
count my tanks with a clear conscience, because the specter of evil was being
removed from that work. The problem of the occupation was being be solved.
Again, it's somewhat embarrassing to admit this now.







I would
say in the US academy, there is definitely a balance in favor of the
technocrats. We have enormous machines for the production and consumption of
PhDs in this country. The defense establishment is an enormous player. Groups
like the Institute for Defense Analysis need a lot of PhDs, the NSF funds a lot
of PhDs (for now, at least), and that tips the balance of the profession in a
certain way. My ability to use ideas compellingly at ISA won't change that fact
all by itself, there's a base-superstructure issue in play there.







In
Europe, it's a different story, for a bunch of reasons. The defense
establishments of the EU member states aren't as onerous a presence. And, there
are more of them; so there's a kind of diversity there and a need to think
culturally about how these various institutions interlock and how people learn
to talk to each other: the Martha Finnemore-to-Vincent Pouliot-to-Iver Neumann (Theory Talk #52) study of ideas and institutions and
officials. Plus, you have universities like the EUI and the CEU, which are not
reducible to any particular national interest or education system; creating
knowledge, but for a political/state form that's still emergent. No one knows
exactly what it is, what its institutions and interests will ultimately be.
Because of that, it's hard to imagine the EUI producing scholars with obviously
nationally-inflected research programs, like Halford Mackinder,
Mahan, Ratzel from a century
ago. There will still be reifications and ideologies, but there's more 'give'
since the institutions are still in play. And there's fantastically interesting
stuff happening in Australia, and in Singapore—think of people like Janice
Bialley-Mattern, Tony Burke and Roland Bleiker.











Critique has a long and controversial
history in our discipline. Could you perhaps elaborate, as a kind of background
or setting, how critique can be used in IR and why you've placed it at the
center of your approach to IR theory?







Critique
as term of art comes into the profession through Robert Cox (Theory Talk #37) and through the folks that were writing
after him in the '90s, including Neufeld, Booth, Wyn-Jones, Rengger, Linklater and
Ashley—though pieces of the reflexive practice of critique are present in the
field well before. For Cox, the famous line is that theory is always 'for
something and for someone.' The question is, if that's true how far down does
that problem go? Is it a problem of epistemology and method, or is it a problem
of being as such, a problem of ontology? Is it fundamental to the nature of
politics?







If the
set of processes to which we refer when we speak of 'thinking' is inherently
for someone and for something, and that problem harkens back to the idea that
all thinking is grounded in one's interests and perspectives, i.e., that all
practical or systematic attempts to understand politics are 'virtuous' in the
Machiavellian sense (they serve princely interests) but not necessarily in the Christian
sense (deriving from transcendent values), then we have a real problem in keeping
those two things separate in our minds. Think of Linklater's book Men and Citizens in International Relations
as a key node in that argument, though Linklater ultimately believes (at least
in that book) that a reconciliation between the two is possible. I'm less
convinced.







Now
recall the vocation point we discussed before. IR as a discipline has a deep
sense of moral calling which goes beyond princely interest. And the traditions
on which it draws are as much transcendently normative as anything else. So
encoded in our ostensibly practical-Machiavellian analyses is going to be
something like a sense of Christian virtue; we'll believe we're not merely
correct in our analyses, but really and
truly right in some otherworldly, transcendent way. True or not, that sense
of conviction will attach itself to our thinking, to the political forces and
agendas that we're serving. We'll come to believe that we are citing
Machiavelli in the service of something greater: whether that's 'scientific
truth' or the national interest, or what have you. Nothing could be more
dangerous than that. Critique, as an intervention, comes here: to dispel or
chasten those beliefs. Harry Gould, Brent Steele, and especially Ned Lebow (Theory Talk #53) write about prudence and a sense of
finitude: these are the close cousins of this kind of critique.







If we
take seriously the notion that people sometimes fight and kill in the service
of really awful causes while believing they are doing right, and that scholars
sometimes help them sustain those convictions rather than disabuse them of them—even
if they do not intend this—then critique becomes an awfully big problem and it
really threatens to undermine the profession as such. It opens up a whole new
level of obligation and responsibility, and it magnifies what might otherwise
be staid 'inside baseball'—Intramural scholarly or methodological debates. Part
of the reason why the 'great debates' were so great—so hotly fought—had to do
with this: our scholarly debates were, in fact, ideological ones.







It
undermines the field in another way as well. If we take critique seriously,
there's got to be a lot of moral reflection by scholars. That will make it hard
to produce scholarship quickly, to be an all-purpose intellectual that can
quickly produce thought-product in a policy-appropriate way, because I will
want to be thinking from another space, and of course precisely what
policy-makers want is that you don't
think from some other space; that you present them with 'shovel ready' policy
that solves problems without creating new ones.







So you
now have not just a kind of theoretical or methodological interruption in the
discussion of, say, absolute or relative gains. You now have to give an account
of yourself. And for me, that's what critique in IR means. To unpack the
definition I gave above, it's the attempt to give an account of what the duties
and limits of one's thinking are in the context of politics, given the nature
of politics as we understand it. Because IR comes out of the Second World War,
we're bound to take the most capacious notions of what political evil and
contingency can be; if we are not always in the midst of genocide and ruin,
then we are at least potentially so. And so contingency and complexity and all
the stuff that we're talking about must face that. I want to hold out that Carl
Schmitt and Hans Morgenthau might be
right—in ways which neither they, nor I, can completely fathom. Then I have
to give accounts of thinking that take a level of responsibility commensurate
with that possibility.







In that
vein, when I look at accounts of thinking in the context of the political, when
I look at what concepts are and how they work and how they do work on the world
so that it can be rendered tractable to thought, I realize that what we come up
with when we're done doesn't look very much like politics anymore. We have
tools which, when applied to politics, change it quite dramatically; they reify
or denature it. To be critical in the face of that, you're going to be obliged
to an extensive degree of self-interrogation and self-checking, which I call chastening.







That process
of chastening reason, is, in effect, what remains of the enlightenment obligation
to use practical reason to improve what Bacon called the human estate. What's
left of that obligation is to think in terms of the betterment of other human beings
as best as you can, knowing you can't do that very well, but that you may still
be obliged to try.







That's
really hard to do and it's an odd form of silence and non-silence. After all,
if I were to look at the Shoah while it was happening, or look at what happened
in Rwanda, and say 'well, I don't really have a foundational position on which
to stand so I can't analyze or condemn that'—that would not be a morally
acceptable position. Price and Reus-Smit (TheoryTalk #27) say this
in their 1998 article and they are absolutely right. But then there's the fact
that I don't quite know what to say beyond 'stop murdering people!' The world
is so easy to break with words, and so hard to put back together with them—assuming
anyone cares at all about anything we say. So I am obliged to respond to those
kinds of events when I see them, and I am also obliged to acknowledge that I
can't respond to them well, because my authority comes from the conceptual tools
I have, and they aren't really very good. Essentially, what I'm doing as
scholar of IR is the equivalent is using the heel of my shoe to hammer in a nail.
(That's a nice line, no? I wish it was mine, but it's Hannah Arendt.) It will
probably work, but it will take a while, and the nail won't go in so straight. To
chasten one's thinking is to remind oneself that the heel of one's shoe is not
yet a hammer; that all we're doing is muddling through—even when we do our work
with absolute seriousness and strict attention to detail, context and method—as
of course we should.











You discuss IR theory in terms of different
reifications. In which was does that also lead you to take a stand against a Weberian
understanding of IR?







I think
where I depart from Weber is that he has more faith than I do that, at some
point, disenchantment produces something better. There is faith or hope on
their part that the iron cage that we experience as a result of disenchantment
and as a result of the transformation from earlier forms of charismatic and
traditional authority to contemporary rational ones won't always be oppressive,
not forever. New forms and ways of being will emerge, in which those
disenchanted modes actually will fulfill their promise for a kind of
improvement in the human estate. If it's a long, complicated process—hence the
image of slow boring into hard wood—but faith is still justified, good things
can still happen.







For me,
the question is how would you manage a society that is liable to go insane or
to descend into moments of madness because of the side-effects or intervening
effects of disenchantment and modernization, while holding fast to the notion
that at some point, this is going to get better for most people? I'm a bit less
certain about that than I read Patrick and Weber being. I think that even if
they're right, it makes sense morally as scholars, not necessarily as citizens
or individuals or people, to dwell in the loss of those who fall along the way.








I find
myself thinking about the people who are gone a lot. My ex-wife teaches on
slavery, and I think a lot about this terrible thing she once told me. On slave
ships, when there was not enough food they would throw the people overboard
because ship masters got insurance money if their property went overboard, but
not if human beings succumbed on-ship. There's a scene depicting this in
Spielberg's film Amistad and it
haunts me. I find myself thinking about those people, dragged under with their
chains. I wonder what they looked like, what they had to say. I wonder what
they might have created or how their great-great grandchildren children would
have played with my child. I wonder if my best friend or true love was never
born because her or his ancestor died in this way. An enormous number of people
perished. I can't quite believe this, even if I know it's true.







Yoram
Kaniuk, the recently deceased Israeli novelist, wrote that the Israeli state was
built on the ground-up bones of the Jews who couldn't get there because it was
founded too late. I wonder about them too. And when I taught course modules on
Cambodia, I would find myself looking at the photographs made of the people in
Tuol Sleng before they were killed, the photo archives which the prison kept
for itself. There is a mother, daughter, father, brother, son, and I find
myself drawn into their eyes and faces. I don't want those people to disappear
into zeros or statistics. I want somehow to give them some of their dignity
back, and I want to dwell in the tragic nature my own feeling because it bears
remembering that I cannot ever really do that. If I remember that, I will have
some sense of what life's worth is, and I won't speak crassly about
interventions or bombings or wars—wherever I might come down on them. I would
say that it's almost a religious obligation to attend to the memory of those
people. My desire to abide with them makes me very, very suspicious of hope or
progress. I want this practice of a kind of mourning or grief to chasten such
hope.







There's
a problem with that position. Some will point out to me that this will turn
into its own kind of Manichean counter-movement, a kind of Nietzschean ressentiment. Or else that dwelling in
mourning has a self-congratulatory quality to it. And there are certainly
problems with this position at the level of popular or mass politics. We do see
a lot of ressentiment in our
politics. On the left, there's a lot of angry, self-aggrandizing moral
superiority. And you can think about someone like Sarah Palin in the US as a
kind of populist rejection of guilt and responsibility from the right.







But as social
scientists, we might have space to be the voice for that kind of grief, to take
it on and disseminate the ethics that follow from it; to give that grief a
voice. That kind of relentless self-chastening is what I'm all about. I think
it opens you up to new agendas and possibilities. I think it's a much deeper
way to be 'policy relevant' than most of my colleagues understand this term. If
we are relentlessly self-critical as scholars, and if we relentlessly resist
the appropriation of scholarly narratives to simplistic moral or political ends
and if we, as a society, help to build an intolerance of that and a sense of
the mourning that comes out of that, we also open our society up to say things
like, 'ok, well what's left?'







And
then, well, maybe a lot of things are left, and some of them are not so bad. Maybe
we start to imagine something better. That's where I'd rejoin Jackson and
Weber; after that set of ethical/emotional/spiritual moves. I think, by the
way, that Patrick mostly agrees with me; it's only a question of what his work
emphasizes and what mine has emphasized. On this point, consider Ned Lebow's
notion of tragedy. He and I disagree on some of the details of that notion. But
on top of his remarkable erudition, he's a survivor of the Shoah. I suspect he has thought very deeply about grief and
mourning, and in ways that might not be open to me.











The final question I want to pose to you is
a substantive one: Your understanding of critique somehow does relate to
sustaining progress, in a way. Perhaps on the one hand, you are not so
optimistic as Weber was, but on the other hand, your work conveys the sense
that it is possible to bridge the gap between concepts and things. I'm not sure
if it's possible, but perhaps you can relate it to the substantive example of
how your work relates to concrete political situations. I think the example of
Israel-Palestine comes to mind best.







Again,
I don't think I am as optimistic as that. In my heart of hearts, I desperately
wish this to be the case. To think of the people who were most influential on
my intellectual development—my cohort of fellow grad students at Johns Hopkins
and our teachers, to whom as a group I owe, really, everything in intellectual
terms—I was certainly in the minority view. Most of them were, I think, working
in the Deleuzian vein of making 'theory worthy of the event.' I just don't
believe that's possible; or anyway I think it's really, really, really hard, the work of a generation to tell that
story well and have it percolate out into our discipline and our culture. In
the meantime, we must muddle through. I hope I'm wrong and I hope they're
right. I'm rooting for them, even as I try to give them a hard time—just as I
give Keohane (Theory Talk #9)
and Waltz and Wendt and everyone else I write about a hard time. But I'd be happy, very happy, to
be wrong.







What I
do think can be done is that you can sustain an awareness of the space between
things-in-themselves and concepts, and by extension some sense of the fragility
and the tenuousness of the things that you think and their links to the things
that you do. Out of this emerges a kind of chastened political praxis.







You mentioned
Israel and Palestine, which I care a great deal about and am trying to address
more squarely in the work I'm doing now, partly on my own and partly in pieces I've
worked on with my colleague Daniel Monk. What we observe is that though the diplomatic
negotiations failed pretty badly twelve and a half years ago, we're still
looking at the same people running the show: the same principal advisers and
discussants and interlocutors: in the US and Israel and in the Palestinian Authority.
The same concepts and assumptions too. Just a few days ago, Dennis Ross
published a long op-ed about how we get the peace process back on track, and
you might think that you're reading something from another time—as though the
conflict were a technical challenge rather than a political one. You know that
Prince song about 'partying like it's 1999'?







I don't
know what a peaceful, enriching, meaningful Israeli-Jewish-Arab-Palestinian-Muslim-Christian
collective co-existence or sharing of space or world looks like, but I know
that this pseudo-politics ain't that. When I see something that's just a
re-hashing, I can say, 'come on guys, that is not thinking, that's recycling
the old stuff and swapping out dates, proper nouns and a few of the verbs.' Nor
is it listening to other voices who might inspire us in different ways, or
might help us rethink our interests, categories and beliefs. Lately, I've been
listening to a band called System Ali, hip-hop guys from Jaffa's Ajami quarter,
who sing in four languages. What they say matters less to me than the fact that
they really seem to like another, they trust each other, they let each voice
sing its song and use its words. They have something to teach me about
listening, thinking, acting and feeling—because it's music after all—and that
can produce its own political openings.







Of course,
there are pressure groups, from industry and AIPAC to
whatever else in the US, and those groups merit discussion and debate, but I'm
also wary of the counter-assumption which follows from folks who talk about
this too reductively: that there actually is an American interest, or a
European or Arab or Israeli one, which somehow transcends partisan interest—one
that can be recovered once the diaspora Jews, the oil moguls, the arms dealers
or the Christian 'Left Behind' people are taken out of the picture. That feels
like the same heady brew that Treitschke and Meinecke and the German realpolitik scholars poured and drank:
that the national state has some transcendent purpose to which we gain access
by rising above or tuning out the voices of the polity or its chattering
classes. Only with a light liberal-internationalist gloss: Meinecke meets David
Lake (Theory Talk # 46),
Anne-Marie Slaughter or John Ikenberry.







I can
also go meet starry-eyed idealists who want to hold hands and sing John Lennon,
I can say to them yes, I want to hold your hand and sing John Lennon, but I am
also enough of a social scientist to know that if a policy does not respond to
real and pressing problems—water, land, borders etc.—that any approach that
does not respond to those things will be hopelessly idealist. It will be what
my granny called luftmentsch-nachess—the
silly imaginings of men with their heads in the clouds, like the parable about Thales
and the Thracian maiden. I am not interested in being either a luftmentsch nor a technocrat. So what
does that leave with you with? You need to balance.







You can
look at groups at the margins of political culture to see what they can tell
you. In Israel and Palestine, it's groups like Ta'ayush, Breaking the Silence and Zochrot, and this settler
leader who recently died, Rabbi Frohman, who was going out and meeting every
Palestinian leader he could because for him, being a Jew in the land was not,
in the first instance about his Israeli passport. There were and are
possibilities for discussion that feel really pregnant and feel very different
from the conversation we are sustaining now; which reveal its shallowness and
its limitations and its pretentiousness. These other voices are of course not
ideal either, they are going to have their own problems and limitations, their
own descent into power and exclusion and so on, but they reveal some of the lie
of what we're doing now.







I guess
in the end, social scientists make a living imagining the future on the basis
of the past. I also spend a lot of time reading novels and watching books and
films. Partly because I am lazy and I like them. Partly because I'm looking for
those novels and films to help me imagine other possibilities of being that
aren't drawn from the past. Art, Dewey tells us in The Public and its Problems,
is the real bearer of newness. Maybe then, I get to grab onto those things and
say ok, what if we made those them responsive to an expansive materialist
analysis of what an Israeli-Palestinian peace would need to survive? What if we
held the luftmentsch's feet to the
materialist/pragmatic fire, even as we held the wonk's feet to the luftmentsch's fire? Let them both squeal
for a while. There's possibility there.







Daniel J. Levine is assistant professor at the University of Alabama. Among his recent publications (see below) stands out his book Recovering International Relations.



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Related links








Faculty Profile at U-Alabama
Read the first chapter of Levine's Recovering IR (2012) here (pdf)
Read Barder and Levine's The World is Too Much (Millennium, 2012) here (pdf)
Read Levine's Why Morgenthau was not a Critical Theorist (International Relations, 2013) here (pdf)
Read Monk and Levine's The Resounding Silence here (pdf)




Print version of this Talk (pdf)

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Prices to Suit ths Time'., "Webster's Send a Postal for Specimen Pages, etc. International Successor of theDictionary! 11 Unabridged." THE BEST FOR TEACHERS AND SCHOOLS BECAUSE IN THIS DICTIONARY It is easy to find the word wanted. It is easy to ascertain the pronunciation. It is easy to -learn what a word means. It is easy to trace the growth of a word. TJ. B. C-C number. The treacv.-c contril;: 2dlEnril of the TJ. S. Supremo Court, of all tho State Supreme Courts, of the vernment Printing Oilico, and of nearly all the Schoolbooks. Warmly com-by Stato Superintendents of Schools and other Educators almost ■without Pennsylvania School Journal s&ya .—The Internationa] Webster is a ; house of universal knowledge to "which all tho world, in r.ll Us ages, has made ijion, and any ono cf u3 may nave it at hi3 elbow. Of i.'3 fcr'.f hundred cpecial-jh cf value and importance, the most attractive to uai.ilis etymology, an un-source of interest and enjoyment, Often of surprise and -wonder.—OCTOBER, 1890. & C. I1ERRU9I CO., fublisners. Springfield, Mass. The College Metcuty. [VOL. V. GETTYSBURG, PA., JUNE, 1897. No. 4. :f.\ THE COLLEGE MEfiCUftY', [published each month during the college year by the Students of Pennsylvania (Gettysburg) College. IR. L. SMITH, '! |C. E. FLECK 'el. At Seminary. SUNDAY, MAY 30th. 10.30 A M.—Baccalaureate Discourse in College Church, to the Senior Classes of Seminary and College, by M. Valentine1, D. D., LL. D. MONDAY. 8.00 P. M.—Baugher Lecture on Christian Worship, in Semi-nary Chapel, by Rev. Dr. E. T, Horn, of Reading, Pa. I MONDAY, TUESDAY and WEDNESDAY forenoons, Examinations. WEDNESDAY. j 2.00 P. M.—Holman Lecture on Art. X, of Augsburg Confes-sion, in Seminary Chapel, by Rev. F. P. Manhart, of Baltimore, Md. ' 7,30 p. M,—Alumni Address, in Christ Church, by Rev. Victor Miller, Leitersburg, Md. THURSDAY. 1 9.00 A. M.—Meeting of Board of Directors. 17.30 P. M.—(traduating Exercises in Christ Church, Addresses by Several Members of the Class and Conferring Diplomas. LITERARY. WAS LESSING RIGHT ? BY REV. EDWIN HEYL DELK. Mr. John Fiske writing his essay on Les-. sing's "Nathan the Wise," in 1868, said: "The fame of Lessing is steadily growing. Year by year he is valued more highly and valued by a greater number of people. And he is destined, like his master and forerunner Spinoza, to receive a yet larger share of men's reverence and gratitude when the philosophic spirit which he lived to illustrate shall have become in some measure the general posses-sion of the civilized part of mankind " I confess to a very warm admiration for the man, and for much of his critical work in art and literature. Lowell's characterization is so ipt, that I would not mar it by an attempt at •esh expression. He says : "In the history if literature it would be hard to find a man so italwart, so kindly, so sincere, so capable of ;ieat ideas, whether in their influence on the intellect or the life, so unswervingly true to e truth, so free from the common weakness his class. Since Luther, Germany has given lirth to no such intellectual athlete, no son so ■erman to the core. Greater poets she has ad, but no greater writer; no nature more I finely tempered." Much of Lessing's work is still significant. His early attacks on the pedantry of poor Gottsched's French classicism, his denial of Corneille and Ractne as proper models for the German drama, his seizure of the secret of ] Greek sculptural expression, was all true and I enduring work. His leadership in the true classical revival was healthful. His contribu-tion to Germany's awakening national life, in his dramas of Mina and Emilia, was ennobling and abiding. For all this critical and con-structive work-, he had an established basis in thought. His service in this sphere of intel-lectual life was constructive, and ended in something specific and satisfactory. Even his critical disputation with the irate theologian Goeze, was helpful to genuine scholarship, de-spite its negative results, because, it was, at heart, a fight for freedom of Biblical investiga-tion. But, if as a man, and a critic of art and lit-erature he still holds so large a place in mod-ern thought; as a thinker on ultimate prob-lems, I do not believe, Mr. Fiske to the con-trary, that Lessing's philosophical spirit is sat-isfactory to serious men of either the religious, or scientific type. Lessing's memorable trib-ute to *the inherent superiority of the search for truth, to the truth itself, is a brilliant ex-pression of his philosophic spirit. "Not the truth of which any one is, or supposes himself to be, possessed, but the upright endeavor he has made to arrive at truth, makes the worth of a man. For not by the possession, but by the investigation, of truth are his powers ex-panded, wherein alone his ever-growing per-fection consists. .Possession makes us easy, indolent, proud. If God held all truth shut in his right hand, and in his left hand nothing but the ever-lasting instinct for truth, though with the condition of forever and ever erring, and should say to me 'choose!' I should bow humbly to his left hand, and say, 'Father, give ! pure truth is for Thee alone !' " In the first half of this confession of his philosophic attitude, Lessing expressed a noble 65 THE COLLEGE MERCURY. fact—the worth and joy of intellectual con-quest. But, to declare that endless bafflement, in the search for truth, is the thinking man's true paradise, is contrary to the aim of both genuine science and religion. Life and eter-nity are facts too momentous for us mortals to be forever playing blind-man's-buff in. Truth for Lessing was not a fixed point, it was only an endless advance toward such a point. To have arrived there, he declares, would have been a disappointment. Was Lessing right? This attitude in his philosophy of life arose from a limitation of his nature. Lessing was preeminently a critic. His dramas, though full of action, lack inspiration. He had poetic and constructive ability, but for any probing into that realm beyond the palpable phenom-ena of life, or any emotional craving for a spiritual transformation through worship of the divine—to both the scientific and religious quest for ultimate truth, he was largely Pagan. It is one thing to believe with a regretful agnosticism, that the ultimate force behind all phenomena is unknowable, and to declare with Lessing, that we would rather have the search, than to meet the eternal mystery face to face. And yet, many of Lessing's admirers claim him not only as a theist, but as a Christian, and this, despite his declaration to Jacobi, in 1780, that he was a disciple of Spinoza—the master pantheist. Just how such different views of Lessing's Christianity arose becomes clear if we keep in mind what he considered Christian, and what the best minds have cen-tered on as the essence of the Christian faith. To understand Lessing's satisfaction with the endless search for truth we must discover his idea of religion and Christianity. For him, there was no absolute religion. All religions contained truth, as much truth as the age, in which they were helpful, could apprehend. As the different races progressed in intellectual and moral culture, their theologies and moral-ity became more spiritualized and considerate. The noblest expression of the religious life, he found in Judaism, as expanded by Jesus. Les-sing claimed to believe in the religion of Jesus, but not in the Christ of Christianity. It was the religion of "goodness," which Jesus taught, that always commanded his reverence. Berthean says: "If this so called religion of Christ is the true Christianity, then' Lessing was certainly a true Christian, a Protestant in the full sense of the word ; and he has carried further the work of Luther. But if on the other side, those are right, who. on the in-stance of Schleiermacher, consider the personal relation to the person of the Saviour, and not the doctrinal system, as the essence of Chris-tianity, then Lessing was, in spite of the deep veneration which he always nourished for Jesus of Nazareth,rnot a Christian man." Still, in his "The Education of the Human Race," his last religious testament, Wackernagel, Stirm and others think they have discovered a decided progress towards Christianity. The truth seems to be, that, even at the end of his life, Lessing's theological standpoint was still in the process of formation; that is, unfinished, unsettled. I can not help but feel that this Wandering Jew choice is neither sane, nor pro-found. Making all allowance for St. Paul's; vivid conviction of Christianity's truth, the attitude of Lessing recalls the Apostle's de-scription of certain Greeks who "were ever learning, but never able to come to a knowl-edge of the truth." Christ insisted upon calling himself "The Truth." The central truth of Christianity is neither its ethics, nor its body of divinity, hut the personal Christ—the supreme revelation ol God's person and love. For the ethics of Jesus, and His spiritual kingdom, Lessing had unbounded admiration. But admiration is lid adoration. That the highest truth is incar-nated in a perfect personality, Lessing seems] to have missed. Here, at the heart of Christ we are promised, and do receive, rest; after the-long quest for truth. Augustine, who ffl quite as profound, and as well acquainted witt life as Lessing, was glad to end his search ifl the rest of God through Christ Jesus. M man who prefers an endless quest for infiuil THE COLLEGE MERCURY. 66 [mystery, to a vitalizing' Communion with the [soul of Jesus is, I fear, doomed to struggle on [forever into the mocking gloom of an endless night. « ♦ » CHARLES DANA GIBSON AND HIS DRAWINGS. ' his I \\::: .led, this] pro-1 ml'sl the I del l'\Y IV,'.- Thel tyisl , but] DIIO!| :s ■hi Is noil (near leeii'l fcrri: |r tbel vn I ffiffl ii i: Anl llini: Mr. Gibson is without doubt the greatest I illustrator of the day. There seem to stand out, among the multitude of illustrative art-fists who are now making our literature doubly I interesting by their delightful pictures, two [.■whom the world acknowledges to be the fore- Imost, Charles Dana Gibson, of the United [States, and Phil May, of England. Of these, [Mr. Gibson, by general consent, holds the first iplace in the eyes of the English as well as the : American people. For us Americans at least, there would be no great difficulty in saying why Mr. Gibson has thus received this preference over Phil May. While the drawings of Mr. May, dealing as they do, with the children of the poorer class of England, are delightfully unique | types of the London street urchin, yet they seem to lack that refined tone notice-able in all of Mr. Gibson's work. It is a marked feature in the work of many illustrators that the excellence of their execu-tion varies from time to time. Not so with [our artist. True, we ma}7 say of one of his [drawings, as in contrast with another, "This is better ;'' but when we analyze our reason why ye think so, it comes out every time that it was j the subject matter, and not the execution of it, that lead us to say, "This is better." This leads to the remark that Mr. Gibson's 'ideas" for his pictures, blending with his charming manner of execution, constitute the jreat attractiveness of his work. This is es-pecially noticeable in his work for "LIFE." ■Sis centre double page drawings in this pub-lication are always the expression of some up-to- date, interesting idea or fashionable folly; portrayed for us in a realistic and impressive vay that words could never do. He seems to Jo more head work than any of his contempo-raries, and it is this that interests us so greatly in his work. In the last few years he has confined him-self, besides his work for "LIFE," to the illus-trating of stories, chiefly those of Mrs. Burton Harrison and Richard Harding Davis, to those of the latter to a greater extent in recent years. The charming adaptability of Mr. Gibson's drawings to Mr. Davis' stories is but another expression of the close friendship and similar-ity of thought existing between the two men. It has been said of Richard Harding Davis and his novels that they are "fresh, free, graceful and virile." They are four adjectives well chosen, and not one too many, and it is remarkable how perfectly transferable they are between the author and his personal friend, the artist. Both these men, in their several crafts, are, as every one knows, in exceptional degree interpreters of the cultivated life of our own immediate day and country, not with oversight of its foibles and vices, but also in all its young and joyous health and beauty, its improved understanding between the youth of both sexes, its manly and womanly natural-ness, the kindness of its sun-and-breeze gayety and candor, and the unparaded earnestness of purpose and principle which so frequently un-derlies this laughing surface. This is said with Mr. Gibson's work the more pointedly in mind, and but enumerates the characteristics which tend to give it its pre-eminent and uni-versal popularity. Doubtless a great proportion of Mr. Gibson's admirers are more familiar with his illustra-tions than with the personality of the artist. He is no less interesting than his drawings. Charles Dana Gibson is a tall, smooth-faced, athletic looking man, not yet thirty years of age. The impression he makes as he leans back in his chair and talks of art, books, travel and kindred matters is that of a man upon whom success has cast no pernicious influence, a man whose inherent modesty has not been destroyed by the applause of a noisy world; one whose own personality furnishes the naivete of his fascinating drawings. He is frank without being brusque, dignified but not ■'illi'-ii'.imwm 67 THE COLLEGE MERCURY. cold, self-poised but not egotistical. So says Van Zile, in Current Literature. Mr. Gibson is a student of literature, es-pecially liking Thackeray who understood art-ists. Yet of course, as an illustrator in heart-iest sympathy with the thought and feelings of his own times, he feels obliged to keep in touch with the best work of the day, and ex-presses great admiration for the work now be-ing done in fiction by several young American authors, prominent among whom, of course, he considers Richard Harding Davis. Van Zile says of him: A feature of Mr. Gibson's fame which must be a source of the happiest pleasure to him, is the unanimity with which writers, artists, critics, editors, and the great reading laity of all ranks and orders, concede his power and charm. There seems to be but one verdict as to his place as an artist. His technical skill, his concientious study of con-temporary life, his sympathetic insight, his charming ability to tell without violence to truth, what he wants to tell, while he leaves all else untold, and his absolute wealth in that indefinable but essential quality which gives the distinction of individuality to the work of an artist, have combined to set him, before he is yet thirty years of age, in the very front rank of contemporary illustrators. THE TREASURE OF LAKE DEMBEA. John Streslow, physician of Middlesex, was so fortunate as to be named sole heir to his grandfather's estate. John Streslow, senior, gave to his grandson, besides his money, a taste for travel, which that young man had hitherto been unable to gratify. Therefore, it was natural for him to be very happy over the prospect of years in foreign lands. The estate to which he had succeeded lay along the Hudson not far from New York, and, of course, before long Streslow, from his constant association with the men of the city, was elected a member of one of its leading clubs. His intention was to remain at home for a year, and then leave for an indefinite period. A strange find one day altered his purpose. While looking through his grandfather's papers he happened upon two rolls tied to-gether with a leather thong. The one was of parchment, and on it was a diagram of an in-terior portioii of Egypt, about the sixth cata-ract of the Nile, and some strange characters of a language unknown to Streslow. The other roll was of paper, and was a translation of the former, stating that by following the route laid down in the diagram, one would) find a kind of stone with the power of partially overcoming gravity ! To the young man, whose mind had always been of a scientific turn, this idea was especially captivating, and he at once determined to sail within the I month, and announced his intention at the| club next evening. "To Egypt?" asked a young fellow. ''Yes,I to Egypt," answered Streslow. "And I ain| going with a purpose; too." "Perhaps you will bring back a treasure,'11 suggested another sneeringly. "Perhaps," was Streslow's only reply. And so, about two weeks after, the men the club were somewhat surprised to find th their friend had persevered in his intention,! and that he had really sailed for Egypt. He took the shortest possible way and al-| lowed nothing to draw him away from grand object of his search. Three weeks afterl leaving home he found himself at Alexandria,! where he hired an intelligent guide, and niadel ready for his journey up the Nile. Theyl reached the village Senuar on the banks of tliel Blue Nile, and set out at once for Lake Demi bea among the Talba Waha Mountains. Theyl travelled alone, for fear of possible danga| should their errand be known. By following the chart carefully they their way but twice in all the twenty-fi«l miles. A week's travelling through mani difficult places and with varied adventures brought them to the grotto specified. It wa| a long, irregular opening in the side of a clifl just a little above the surface of a small pM I THE COLLEGE MERCURY. 68 • I iiatl all the! ifterl iri ladel 'till icivi lie; :igfl| lo| tanl Lire] id which ran down to the shore of the lake. AH remained outside while Streslow made some investigations. The entrance grew higher but [narrower as he advanced, and a short pas-sage way brought him to a large rock-hewn room. He called Ali to bring material for [lights, and soon the ceiling and walls were shining with many colored splendor. A nurn- Iber of rocks were strewn about. From the Barge room several passage ways led into [deeper recesses. Following the one indicated [Streslow soon came to a larger room than the prst, but the floor of which appeared to be tiled. [The rock seemed to be a kind of granite, with (very distinct white and black markings. With Ihis first step upon the level floor Streslow felt fa strange sensation of lightness. He nearly (fell forward on his face, and to save himself he [put his hand against a rock, which rolled [away from him like a hollow rubber ball. He leaped in the air and barely escaped knocking lis brains out against the roof of the cave. iHis weight was as nothing. He had found Ithe treasure ! And now taking two pieces or llayers of the rock, which was of much the jsame formation as slate, he made his way to the light again and back to Sennar. The chief and his people received him [kindly, crying in their language, "Hail, stranger," and conducted him to a hut near pat of the chief, where he was waited on by some of the chief's slaves. There were some sick in the village, and |hat evening just at sunset the priest of the ribe invoked the Sun God for them, standing upon a block of this wonderful stone. Both Bi and Streslow noticed it, and Ali scented danger, if they should be discovered, for he mew that the people considered this stone the rift of the Sun God himself, and they consid-ered that any one who did not worship him tiad no right to its possession. While lying in their hut that night, before ?oing to sleep, Ali was acquainted with the act that they should have to leave the village pder cover of the darkness. And when every-ting was still, and all were asleep, as they thought, the two stole forth toward the river. But one of the servants of the chief saw the stone, and a guard was set, so that the two men had hardly reached the river until all the village was aroused and in pursuit. Arrows and spears fell all around them as they made their way down stream, but fortunately they escaped safely, and before many days reached Alexandria. Streslow arrived at home in good time and that same night dropped in at his club, to the surprise and delight of his friends, who were at once eager to hear the account of his travels. Friday night of the same week was set for his story and for the exhibition of his "treas-ure," of which he had very briefly told them. When the time came the rooms were crowded, and at the proper time Streslow re-lated the incidents of his journey as we al-ready know them and exhibited the wonder-ful stone in regard to which there was so much expectancy. But, wonderful to state, whether on account of the influence of the at-mosphere of unbelief that pervaded the club, or from-some other cause, the stone had lost its power, and had it not been that Streslow was a man of untarnished reputation he would have been dubbed a second Muuchausen then and there. He gave them a speech instead of an experiment. "I am not to blame for the failure to-night. A month ago that stone did what I claimed for it. Perhaps the change in climate accounts for the loss of its power. But I am ready to take the tour to Egypt again, with any man or men to prove that there lies a wonderful power in the treasure of Lake Dembea." His words drew the applause of the mem-bers, but no one was willing, nor has anyone since been willing, to risk life and fortune merely for the sake of annoying nature. A girl, a wheel, A shock, a squeal, A header, a thump, A girl in a lump, A bloomer all torn, A maiden forlorn. ■■■■■■■^■■■■■■■■■■■iHHHBB 1 69 THE COLLEGE MERCURY. 'TEAGIC FEAGMENT (?)" "Men may come and men may go But I go on forever." "Boast on, oh dancing Tiber In this cheerless rainy weather ! But when this season passes, And the drought of summer comes, Or chilling blast of winter Your shallow stream benumbs; No more will voice be left you To sing your vaunted song ; No more be heard your boasting As you gaily prattle on." ******** Thus mused the college senior, In a vein so new and strange, And so very unaccustomed To his usual narrow range, That he stopped and slightly started From his state of sad depres-ion, That a hardened chap like he was To such thoughts should give expression, And should think it worth his while To abuse this little way-sb earn, Which had seemed almost too trifling To be subject of his day dream. Yet while he sought to chide it, As though a naughty elf, He knew, in cvcri/ sailertCe, He was thinking of—HIMSELF. COLLEGE LOCALS. C. E. FLECK and J. H. MEYER, Editors. Good Bye ! Exit Ninety Seven. Examinations—not "exams." Two straight games from State—we're all right. The Sophomores manifest the usual activity in collecting Botany specimens—they may be seen on the search for specimens almost any fine afternoon. One of them was heard to say he could analyze a flower in five minutes— quick work. "Earnie" has great difficulty in getting to-gether the members of the Athletic Associa-tion. This reminds us of some other things around here. Niels L. J. Gron, '93, who recently visited here, contemplates a course at Oxford. He is a firm friend of the MERCURY, and will write us something on University life there. The Freshman Glee Club have been recently dispensing their melodious strains over the campus. ' 'Music hath charms.'' We have now another track to cross at the Reading Depot as we go to meals. Surely there should be flagmen there now. Senior dignity is still more in evidence as Commencement approaches. We may look for a general cleaning of rooms this week. The duties and pleasures of the coming va-cation form an absorbing theme for thought just now. A Senior speaking of a certain game re-marked : "I would like to say confidentially that the chances for success are very probable." The members of the Omega Delta society have come out with new pins. They make a nice appearance. A Seminarian is now giving lessons in kick-ing. Lying on his back, he kept a swing at bay with his pedal extremities for fully five minutes. His dignity is the only thing that suffered from the experience. The real college life of old Pennsylvania be-comes more apparent as Spring advances. No matter how pressing work may be, the boys find time to linger on the campus for a few minutes before going to their rooms of an evening. This is one of the phases of college life which many of the Alumni remember with pleasure. It is a fine custom. In Physics one day, when the class was about to write a paper on the torsion of the wires holding two eggs, a bright fellow was heard to remark : "Which is the spoiled egg?" Dr. N. answered with a chuckle: "That will appear when your paper comes in." It was several degrees cooler for some minutes thereafter. Dr. S.—"Mr. K., what secretes the saliva?" K., '00—"The gastric juice." A nine from Seminary played the Sopho-more class team Saturday, May 22nd. The game was exceedingly interesting, but was without any special features, except error; Inasmuch as the runs on both sides were too many to be counted, no one tried to give an official score. It is but natural for us to feel somewhat east down in spirit when we learn that we shal have to work Ascension Day, this year. Itii only a church festival, but this is a church i& stitution, and no pressure of work ought to be allowed to displace service on that day. W should have at least half the day to ourselves. THE COLLEGE MERCURY. 70 at ve an itli The Seniors finished their work with an ex-amination Tuesday Morning, May 25th, and The course of '97 in college is ended. The Mass is jolly and jovial, and there is not a man in college who does not hate to see them leave lis. May they have much success in life, is the wish of the MERCURY. D., '00, (seeing posters announcing a straw- Berry festival)—"Is this Senior L. T. L. the Senior class of College or of Seminary ? '' From all accounts the new dormatories are kn assured fact. The buildings will be in the Kyle of English cottages, each a memorial to the donor. We understand that two are promised. These neat structures will improve the appearance of the campus very materially. ■)ne need not question the fact that Pennsyl-vania College is growing. I Prof. H.—"Mr. S., who were Hale and Arnold. S., '97—"Spies in the civil war, Professor." Platonic philosophy has confused "Perlie" on lates. . The '98 Spectrum has appeared at last, and Hie book is well worth waiting for. A marked lharacteristic of the book is its originality. I |he Spectrum reflects great credit upon the 1 Bass of '98. Earlier in the month an excursion party of '. jeologists- from the leading universities of | America, paid a visit to the battlefield in honor j H Sir Archibald Geike, the most eminent ge- i llogist of England. They were here only a I Jiort while and spent all their time viewing ! lie field. The Senior tour to the Euray Caverns did I jot materialize. Many expressions of regret ' have been heard. During the past week Professor Himes agree-ibly surprised the Sophomores, who were ut-rly unprepared for the recitation, by voluu-ering to give them a lecture on the "Edu-tional Value of Poetry." The lecturer was ven the strictest attention, and the favorable marks about it show that the class appreci-ed the talk very much. They would not be verse to spending many an hour in like man-lhe Businessmen's League, of Philadelphia, lent last Saturday and Sunday in town. They lid a short visit to the College, but spent lost of their time on the battlefield. Some in of influence in railroad circles accompa-lied the party. A few weeks ago a crowd of Freshmen vis-ited the "haunted house" near New Oxford, and spent the night there. There was much throbbing of hearts whenever squeaking of doors or windows would occur, and a general silence at louder noises. All the boys were not so timid, however, and some managed to sleep a while. Perhaps the number of visitors compelled the ghosts to withdraw, for there was no appearance of spirit forms. We ad-mire the nerve of the Freshmen. Some of the men of the College have taken to horticulture. The line upon which they ex-pend the most energy is raising onions. We very easily obtain a knowledge of this fact by means of the odors which exhale from the lungs of those engaged in the business, and by the tops of onions which are strewn through the halls a number of mornings in a week. Onions and fresh water crackers do taste good at night. The fact that we shall have examinations on Decoration Day is raising a great deal of feeling among the boys. Every hour of a National holiday is each man's own, to use as he desires. Of course we cannot have it other-wise than it has been decided. Perhaps next year we will have a holiday or two. Commencement week with its gayeties is casting its shadow before it, and is throwing its spell over the students. This is the com-ing season of the whole school year, and one is amply repaid for remaining. The week will be rendered livelier by class reunions, and other events of like character. Let all who can, remain. The concert by the Glee Club, on Tuesday night, will be better than it has been in former years. One can spend a pleasant evening listening to our own musical organizations and be well repaid. /\LUlV|Nl- R. L. SMITH and J. H. BEERITS, Editors. '40. D. J. A. Seiss' congregation, of Phila-delphia, will receive large bequests from the estate of the late Miss C. Shaeffer, a very wealthy heiress. By her will an eighth part of her estate goes to Dr. Seiss' congregation, to the Seminary, to Muhlenburg College and to missions. '41. Rev. Geo. Parson, D. D., of Sunbury, Pa., preached the dedicatory sermon on the 7i THE COLLEGE MERCURY. evening of April 25th, when the Grace Evan-gelical Lutheran church of Sunbury was dedi-cated. '46. W. M. Baum, D. D., of Phila., is president of the Board of the Northern Home for Friendless Children. At a recent meeting the finances of the institution were found to be on a firm basis. '47. Dr. L. E. Albert, of Philadelphia, rep-resented the Pastors' Fund at the Susque-hanna Synod, held at Watstown, Pa., May 4. '48. Over 30,000 copies of Dr. Conrad's edi-tion of Luther's Small Catechism have been issued by the Lutheran Publication House for the author. '49. An account of the death of Rev. Elias S. Henry was given in the last number of the MKRCURY. A few additional facts have been sent to us. He was a director of the Theolog-ical Seminary during the 70's; president of the East Penn'a Synod, 1875-76; never missed a Conference or a Synod; celebrated the silver jubilee of his pastorate, 1877, and celebrated the 40th anniversary of the same in 1892. '50. Dr. Valentine, of the Seminary, will preach the baccalaureate sermon to both the graduating class of the Seminary and College at the same time, Sunday, May 30th, in the College church. '53. Dr. W. F. Ulery was in town about the middle of the month on business. '53. Rev. A. H. Waters spends from Octo-ber to June in Florida, and holds services every Sunday in the beautiful church at Mel-rose. Melrose is one of the finest winter re-sorts in the South. '55. Rev. J. A. Kunkelman, D. D., pastor of St. Andrew's, at Atlantic City, extends, through the columns of the Observer, a most cordial invitation to all seaside visitors to wor-ship in his church, corner of Pacific and Mich-igan avenues. The Dr. will give you all a hearty welcome. '55. Rev. E. Huber, D. D., Prof, of English Bible, paid a beautiful tribute in the Lutheran Observer to the memory of Rev. E. S. Henry, '49, notice of whose death appeared in the last MERCURY. '56. Wm. M. Weidman, M. D., of Reading, Pa., was elected President of the State Medi-cal Society at it's meeting in Pittsburg, May 18th. Dr. Weidman is one of the most prom-inent physicians in the State, and is a man worthy of the high honor conferred upon him. '56. We were sorry to learn of the painful accident of Rev. H. W. Kuhns, Omaha, Neb., who broke an ankle bone recently. '56. Rev. B. E. Kramlich is pastor of the Topton, Berks County Union church. At a recent celebration of the quarto-centennial of the church a new organ was dedicated. '57. Dr. L A. Gotwald, a member of the Theological Faculty, Springfield, Ohio, re-cently gave an entertainment to the Senior theologians. '57. Dr. H. L. Baugher, President of the General Synod, delivered an excellent address to the Central Association of Luther Leagues, held at St. John's church, Pittsburg. '59. Rev. J. G. Gcettman suffered a para-lytic stroke while attending the Central Asso-ciation of Lutheran Leagues at St. John's church, Pittsburg. He is in a very precarious condition. '60. Rev. B. F. Apple, of Stroudsburg, Pa., established a Sunday school about 18 months ago, which resulted in the dedication of a church on May 9th. '60. Dr. H. M. Richards, of Allentowu, Pa., attended the recent conference, held at St. John's church, Nazareth, Pa. '61. A magnificent memorial window was unveiled in St. James' church. Rev. J. B. Remensnyder, D. D., pastor, during las! month. Dr. Remensnyder is very successful in his work. He delivered an address upon "Melancthon as Theologian," at the recent session of the Lutheran Conference of New York and New Jersey, held at Ramsey, N.J. '61. Rev. J. B. Remensnyder, D. D., of X. Y. City, had an article in the Lutheran Worli of May 13th, entitled, "That Transubstanti-ated Slander." The Doctor upholds his posi-tion in regard to the Lord's Supper and breab down false accusations that he teaches transub-stantiation. '63. Rev. M. Colver's church, at Galion Ohio, recently raised a large sum for thi famine sufferers of India. Rev. Colver vril preach the baccalaureate sermon to the gradu-ating class of the Galion high school on Suit da}' evening, June 13th. '64. Dr. F. L. Seip, of Allentown, Pa., sev.| eral weeks ago, preached a sermon and pet I THE COLLEGE MERCURY. 72 !SS formed the act of consecrating a splendid $1500 pipe organ to the St. Steven's church, Wilmington, Del. '65. Rev. Dr. J. C. Koller, pastor of the (First Lutheran church of Hanover, Pa., vis- [ited Gettysburg a few days ago. Dr. Koll-fer's congregation, of which he has been pastor [for over twenty years, numbers about a thou- [sand members and is active and flourishing. '65. Dr. H. W. McKnight has been away [several days during the past month working [among the friends of the College in the inter- Jest of the new dormatory. He has met with considerable success. '65. The Lutheran church at Greenvillage, Pa., has celebrated it's 50th anniversary this month. Dr. T. C. Billheimer, of the Theo-logical Seminary, preached the anniversary sermon on Sunday, May 16th. '66. The Sixth Annual Conference of the [Woman's H. and F. Missionary Society, was Iheld May 13, in Ziou's Lutheran church, iWayuesboro, Pa., of which Rev. H. S. Cook [is pastor. '67. At the recent Susquehanna Synod held lat Watstown, Pa., May 4th, Dr. Chas. Albert, ■of Philadelphia, represented the Publication House. '67. Rev. W. E. Parson, of Washington, D. IC, will spend his vacation in Maine this sum-uer. '67. Rev. C. J. Cooper, of Allentown, Pa., Iwas one of those who attended the conference {recently held at St. John's chirch, Nazareth, ?a. 67. Rev. D. K. Kepner, pastor of Emanuel Lutheran church, of Pottstown, Pa., died on lay 9th, from heart trouble and nervous pros-tration, after a severe illness. He was one of phe best known ministers of the Pennsylvania f>ynod. 68. The Indianapolis Journal praises very highly a sermon on Gen. Grant, preached re- |ently by Rev. D. L- McKenzie, pastor of the first Lutheran church of that city. '68. W. C. Stoever, Esq., has contributed |0 the May number of the Lutheran League Teview a very interesting article, entitled, ['The Passavant Memorial Hospital." It con-tains much information upon Lutheran institu- :ions of that nature and upon Mother Houses, 'stablished for training deaconesses, and shows their value to the church and their great gen-eral usefulness '69. Rev. J. A. Clute, D. D., President of Midland College, preached morning and even-ing on May 16, at the Woman's Memorial Mission, Council Bluffs, Iowa. '69. The Grand Army of the Republic of the Department of Colorado and Wyoming has unanimously elected Rev. J. W. Fiukbinder, pastor of the Lutheran church at Colorado Springs, as chaplain for the next year. '70. Thos. J. Stahle, editor of the Gettys-burg Compilei, who has been confined to the house this winter is recovering slowly. '72. The new Lutheran church at Vander-grift, Pa., Rev. J. W. Poffinberger, pastor, which, when completed, will be one of the handsomest churches in the Pittsburg Synod, will be dedicated on June 22nd. Rev. Pof-finberger deserves great praise for his success-ful work. '72. Rev. W. E. Fischer, of Shamokin, Pa., filled the the pulpit of the First Lutheran church at Watstown, Pa., on Sunday morning, May 9th. '72. Rev. J. A. Koser, of Sioux City, la., was assisted during Passion Week by Rev. H. L- Yarger, '63, of Whitewater, Kansas. '72. Dr. S. Stall's new book "What a Young Boy Ought to Know," is spoken of in commendatory terms by many eminent men. '73. To allow more time to prepare for meeting of Gen. Synod, Sec. W. S. Freas is making a number of exchanges, among whom were Rev. W. S. Hinman, of Columbia, and Rev. J. M. Riemensnyder, '70, of Milton. '73. Rev. Jeremiah Zimmerman, pastor of the Lutheran church at Syracuse, N. Y., is lecturer 0:1 numismatics in the Syracuse Uni-versity, a large and flourishing institution of that place. '73. Rev. J. F. Hartman, D. D., of Al-toona, Pa., represented one of the Boards of the church at the Susquehanna Synod, held at Watstown, Pa., May 4th. '74. St. Mark's church, Hanover, Pa., has given freely towards the relief of the Cold Springs church, and the pastor, Rev. C. M. Stock, has shown a very benevolent spirit also. '74. An interesting sketch of the Lutheran church, at Myersville, Md., has been published by the pastor, Rev. W. L. Remsburg, in The Guide of that place. '74. Charles A. Suesserott, Esq., of Cham-bersburg, was in town recently. 73 THE COLLEGE MERCURY. '75. Rev. E. D. Weigle, D. D., of Mechan-icsburg, spoke at the dedication of the First Lutheran church of Altoona, Pa., on Sunday, May 23rd. 77. G. W. Gross, Principal of York County Academy, has five boys ready for college next fall. The Academy has been a good feeder to our college. '77. Rev. J. J. Young, D. D., spoke upon "Melancthon's Life and Character" at the spring meeting of the Southern Conference of the Evangelical Lutheran Synod, which con-vened at Ramsey, N. J., on May 17th. Dr. Young's congregation in New York City held services, on May 9th. in memory of Dr. A. C. Wedekind, '46, their former pastor, The Social Union (the young men's society organ-ized during the late Dr.'s ministry) remem-bered him especially by a beautiful and appro-priate floral offering. '78. Rev. O. C. Roth, President of Mary-laud Synod, filled the pulpit of the Trinity church, Taneytown, Md., on Sunday evening, May 9th. '78. Congressman Geo. J. Benuer visits the town as often as his legislative duties at Wash-ington permit. '78. Rev. C. L- McConnell, of Mifflinburg, Pa., will preach the baccalaureate sermon to the Seniors of Susquehanna University, at Selin's Grove, Pa. '78. Dr. W. C. Boteler, of Kansas, Mo., is now in Washington, D. C, and is a promising candidate for Auditor of the War Department. The Dr. is quite prominent, being editor of the North American Medical Review, and Secretary of the Kansas City Periodical Press Club. He is a son-iu-low of the late Secretary of War, George W. McCreary, of Iowa, who framed the compromise act that settled the threatened sectional clash in 1876. '79. Dr. A. C. Wentz, Hanover, Pa., was one of the prominent speakers who addressed the Convention of the State Medical Society that met in Pittsburg, May 18, 19 and 20. He has the distinction of being the fourth Vice President of the State Society. Dr. Wentz keeps thoroughly up to the times in every way, and thus comes to gain these well merited dis-tinctions. We wish him still greater success. '80. Prof. Daniel Fleisher, Ph. D., has just completed another very successful year as Superintendent of Public Schools at Wellsboro, Pa. Prof. Fleisher's reputation as a thorough and enthusiastic student of the Latin Classics is wide spread. '80. Rev. M. F. Troxell, D. D., pastor of Grace Lutheran church, of Springfield, 0., presided over a mass meeting held in the State Capitol of that city, for the purpose of raising funds and supplies to relieve the famine-stricken inhabitants of India, and his- conduct of the meeting and appointment of committees is highly commended by the Springfield Monitor and the Rcgistei. Rev. T. DeWitt Talmage made the principal address. Liberal donations were received. '82. Rev. A. R. Steck, pastor of St. James Lutheran church, of this place, will preach the baccalaureate sermon to the graduating class of Irving College at Mechanicsburg, on June 6th. '83. Rev. H. L- Yarger, of Whitewater, Kansas, made an address on the Board of Church Extension before the North-western Conference of the Kansas Synod, which con-vened May 4th, at Chapman. Kansas. '83. Rev. H. G. Buehler, Uakeville, Con., will edit the "Junior Notes" in the Augsbmd 7'eache? for June. No doubt they will give en-[ tire satisfaction as Mr. Buehler has the ability.! '83. Rev. C. W. Baker, York County Con-ference Missionary, is more than busy these! days getting churches ready for dedication,f laying of corner-stones and breaking ground. He is the man for the work and the place. '85. Rev. Reuben S. Stair, after some fivel or six years of faithful labor in the Kreutz! Creek charge. Hellain, York county, Pa., hasj offered his resignation, to take effect, June 1. '85. Rev. E. E. Hoshour, of Bellefonte, isal delegate to the General Synod from the Ceu-r tral Pennsylvania Synod of which body hen secretary. His work at Bellefonte, Pa., is pro-1 gressing successfully. ''85. Rev. Chas. T. Aikens, Vice Presidentl of the Central Pa. Luther League, will repre-F sent that body at the convention of the State! League, which will be held in Altoona, Junastor of the Protestant Episcopal church, of ■\)peka, Kan., on April 21st. '92. Rev. H.'E. Berkey, the successful pas-or at Red Lion, may well feel proud of the position he holds as editor of the York County v-.utheian. The paper is excellent and merits 11 ^earty support. 93- Report has it that City Solicitor Ara- »uou, of York, is the coming nominee of the ■e.B|Pemocratic party for Mayor of that, thriving iic Wf- I '93. At the recent meeting of the Juniata onference of the Central Pa. Synod, the fol-wing members of Gettysburg's banner class participated; Rev. A. J. Rndisill, Rev. J. M. puss and Rev. G. M. K. Diffenderfer. '93- The graduating exercises of the Belle-nte High School will prevent Prof. A. Reist Rutt from attending the reunion of his class during Commencement week. He will grad-uate a class of seventeen on the evening of June 3rd. He will enjoy his vacation with his class-mate, Rev. G. M. K. Diffenderfer, at Newport. '93. Niels L. J. Gron paid his Alma Mater a visit a short time ago. It will be remem-bered that Mr. Gron completed a trip around the world, last July, meanwhile making a specialty of studying international questions. In the recent presidential election he was ap-pointed by the Republican National Committee to work amongst the Scandinavians in the North-west, and he fulfilled his mission with such success that it is rumored he will be our National representative at the Danish court. He is now attending the reunion of his class at Harvard, and will also be present at the re-union of his class here during Commencement week. He will have an article in the July number of the Arena on "The French Consti-tution Compared with the English Constitu-tion." He may take a special course of study at Oxford University, England, next year. '93. Rev. Wm. H. Ehrhart has been in town several times lately, working up the re-union of the class of '93, to be held here dur-ing Commencement week. '93. Rev. E. E. Neudewitz took an active part in the work of the Southern Conference of New York and New Jersey, held at Ram-sey, N. J. Rev. Neudewitz has a very flour-ishing mission in Jersey City. '93. The members of the Luther League of the church of the Atonement, Rev. F. H. Knubel, pastor, recently purchased a hand-some pulpit Bible and presented it to the con-gregation. '93. The Luther League, of St. Mark's church, Washington, D. C, Rev. John C. Bowers, pastor, is steadily growing in numbers and usefulness. A recent entertainment given under it's auspices netted the League $50, $45 of this was handed over to the church treas-urer for the use of the congregation. '93. W. L. Ammon, Esq., has been elected City Solicitor of York, Pa. Ex-'94. Rev. Warren Nichol will graduate from Mt. Airy Seminary at the coming Com-mencement. He has received a call to Bed-minster, Pa. '94. F. H. Bloomhardt has been elected to 75 THE COLLEGE MERCURY. the presidency of the John Guiteras Medical Society, of the University of Penn'a. '94. At a recent annual convention of the Susquehanna Synod, held at Watstown, Pa., Matthew Kemp and R. W. Mottern were or-dained as ministers of the gospel. Ex.-'95. Newton J. Walter has completed his second year at the United Presbyterian Seminary at Allegheny and will engage hi supply work in York and Lancaster counties this summer. '95. Roscoe C. Wright will finish his theo-logical studies this year, and will be ready in June to enter upon the work of the ministry, for which he has every qualification. '95. On May 1st, Rev. Moritz G. L. Rietz entered upon his work as pastor of the Luth-eran church at Chatham, N. Y. This is Rev. Rietz's first charge and we wish him great success in his labors. '96. W. H. Menges is now the Junior mem-ber of the firm of Menges & Stauffer, dealers in grain, coal aud produce, Spring Grove. Rev. E. D. Weigle, D. D., '75, and Rev. H. H. Weber, '82, General Secretary of Church Extension, delivered addresses at the dedication of the First Lutheran church, of Altoona, on Sunday, May 23rd. Trinity Lutheran church of Taneytown, Md., of which Rev. D. Frank Garland, '88, is pastor, was dedicated on Sunday, May 9th. A sermon was preached at the re-opening serv-ices on the previous Thursday evening by Rev. G. W. McSherry, '80, the former pastor. Those participating in the services of re-open-ing and dedication were Dr. M. Valentine, '50; Rev. W. H. Dunbar, D. D., '71; Rev. O. C. Roth, '78; Rev. Luther Kuhlman, '79, and Rev. B. F. Allemau, D. D. The cost of re-modeling and re-furnishing the church is be-tween $16,000 and $17,000. grounds, the game with them on the 8th was close. The result of the game was doubtful until the last man was put out in the ninth in-ning. Burns pitched a fine game. The Indi-ans were able to get but 3 hits off of him. Dale played an excellent game at second, accepting 8 chances without an error. ATHLETICS. H. C. ROEHNER. Editor. Base-ball, of course, has been the all absorb-ing form of athletics this month; and the rec-ord of the club has been an excellent one. That we have had a team to be proud of every-one admits, aud we are glad to see the interest that the boys have taken in it. INDIANS—First game. As is always the case with the Indians on our GETTYSBURG. AB R H PO A E White. 3b 5 Dale, 2I1 5 Tate, Leisenring.il) Ilurns,(cap.)p Gladfelter, ss. 4 o Roehner. cf. 4 o Spealraan, rr. 4 o Wolf, If 2 o Herman, If. 1 o 2 1 3 1 2 9 o 1 15 INDIANS. AB R H PO A 1 Buckhart, c. 40071 Shelafo, p, ss. 4 I 1 1 i Jamison, ss. p 4 1 1 16 Miller. W , 3b 3 o 002 Miller, A., cf. 41000 Hudson, rf 40 I 11 0 16 1 000 0 ' 5 Pierce, lb 3 Archiquet'e.lf 4 Eastman, 2b. 3 Totals 3S 5 S 27 16 5 Totals 33 3 3 27 17 3 Earned runs—Gettysburg, z. Home Run—Burns 2 base hit I —Hudson. Stolen bases—Gettysburg, 2; Indians. 3. Bases on I balls-By Burns, 2; Shelafo, 3. Struck out—By Burns, 11; Shel-1 afo 3; Jamison. 4. Passed balls—Tate, 3. Time of game-no. I Umpires—McPherson, and smith-ail Indian. STATE COLLEGE—First game. The game at State was very close and excit-ing. Both pitchers were in fine form. Burns got himself out of several very tight places. Once with the bases full and only one out, lie struck out the next two batters. Three hits were bunched on Nesbit in the fifth inniner. GETTYSBURG. AB R n 0 A K White, 3b 4 0 0 10 " 0 31 1 0 2 Dale, 2b 5 Tate, c 5 Leisenring, lb 4 Burns, p 4 Gladfelter, ss. 4 1 Roehner, cf. 4 Herman, If. 3 0 Spealman, rf. 1 Brown, rf. 2 0 1 0 0 13 1 1 11 I) 1 1 1 0 1 2 0 0 0 0 0 0 0 0 0 0 0 0 STATE COLLEGE All It Albert, lb 4 0 Miller, If. 3 0 Beehtel, 2b 4 0 Hayes, rf. 4 0 Spiesman, c. 3 Curtin, 3b 4 Nesbit. p 4 0 Steward, ss 3 0 Findley. of. 3 0 H 0 A 1 8 1 1 0 0 2 :: 2 0 1 1 0 14 0 0 0 II 0 0 1 0 1 1 0 0 0 Totals 3G 3 6 27 7 4 Totals 33 0 1 2; Bases on balls—State, 1; Gettysburg, 3. Passed balls—Spie man, 2. Stolen bases—State, 2; Gettysburg. 3. Struck out " Nesbit, lfi; by Burns, 16. Time of game—1.45. Umpire—Leele. 1 2 Gettysburg 1 0 1 ■ I 4 5 0 1 7 8 9 0 II State. 00000000 0-i BUCKNELL. The game played with Bucknell, at Lewis-burg, on the 17th, would have been won easily had we had a fair show. The action of tbi management at Bucknell must be condeiimeii for allowing such an incompetent umpire fa any college game. Even the players admitted that we did not receive fair treatment. Tht game was marked by the hard hitting of tht Gettysburg boys, knocking Bucknell's crack pitcher, Shorten, all over the field : The score follows : GETTYSBURG. R White, 3b 0 Dale, 2b 0 Tate, c 1 Leisenring, lb 1 Burns, lb. p 1 Gladfelter, ss 1 Roehner, cf. 1 Herman, If. 1 Brown, rf. 0 0 I) 3 0 3 12 3 0 1 E 0 0 0 0 1 0 Totals 0 13 24 BUCKNELL. R Gearv, lb 1 Conover, ef. 1 Griffith, 2b 2 Grimm, If. 1 Mttlkie, ss 2 Catterall, c 1 Jenkinson, rf. 0 Garner, 3b 0 Shortell, p 1 Totals . 9 THE COLLEGE MERCURY. 76 SCORE BY INNINGS 1284 56789 ,.,.,". 11 2 I) 0 0 5 U 2 0 X—a ■msbirg::::'.:::::::::. 0 0 0 s 0 » o.o-p-8 two base hits—Mulkie, 2; Uladfelter. Three base hits—Tate, ■tarns Catterall Double plav—Urown to Leisenring. Stolen ■bes—Gettysburg, 2. Hit b> [litcher-Geary, Shonell. Bases on Kfs hortell, :'■: l.eiseiiviiiir. 2. Struck out—Leisenriiig, i: IBiinis I: Shonell, 6. Time of game-2.10. Um lire -Wilkinson. The boys had a fine time on their trip of 5 Bys to State and Bucknell. Arrived here on Tuesday at 2 and played State here at 3 P. M. STATE COLLEGE—Second game. Again State was compelled to bow down to Gettysburg. This game was somewhat more ■citing than the game at State College. The ipposing team were able to get but one hit off p Burns. The errors charged against Dale Ire very excusable, since he was not in a fit Ridition to go into the game because the muni) of his right hand was badly bruised Bile playing against State . at State College. laving no competent substitute for his posi-lion, he pluckily consented to go into the (ame. Tate's batting was a feature, having , hits out of 5 times to bat. The score is as [follows : GETTYSIU'RU. AB It H 0 A E Hte, 3b 5 1 1 4 -' 1 Be, 2b S 1 2 2 n (i Ete, e 5 1 4 10 3 0 Benring, lb 3 oioi o Jrns, p 3 0 0 0 s o [ladfelter, ss. a 0 0 0 1 1 Btoer, el'. 3 0 0 10 0 erninn, If. 3 10 0 0 1 Iwyer, rf 4 1110 0 Totals. . 30 5 9 27 10 S STATE. Albert, lb. Miller, If. Becntol, 2b. AB It II l> A i: 3 0 0 iS 1 0 3 O 0 4 0 0 10 0 2 2 1 Hays, rf icpt 4 2 10 0 0 Brandt, of Spiesman, c. Curtin, 3b. Nesbit, p Stuart, ss. 3 0 0 4 0 0 4 0 0 3 0 0 0 0 3 0 ii 9 2 2 1 0 1 1 1 0 12 1 •Findlcv 10 0 0 0 0 Totals 31 2 1*28 11 5 mencement week give great promise of being close and exciting. The preparation for the other athletic feat-ures of Commencement week are rather "la-tent" as yet, but no doubt will materialize. The July number (Commencement number) will contain a general summing of athletic matters and the averages of the individual players on our team. Findlev batted for Xesbit in ninth inning. Gladl'eiter out, hit by batted ball. jtrned rims— Gettysburg 1. Two base hit—Dale. Stolen ies—Tate, Hayes. Double play-Nesbit to Albert. Bases on fa-Gettysburg, 5; State, 5. Struck out—Nesbit, 8: Burns, 9. ssed balls Spiesman, I. Wild pitch-Burns, 1. Time of me—1.45. Umpire—Kuendig. SCOKE BY INNINGS. 12 34 5 0789 tysburg 1 01 000210—5 .te 0 10 0 0 10 0 0—2 verything was running smoothly until we pnt to Carlisle on Saturday, the twenty-sec-d, and played the Indians. The whole me was a big joke—on us—to the score of i, the tabulated score of which will be ven in next issue. The game between the Sophomores and the |eminarians on the same date must have been 'Ore interesting—the1 score being 25-23 in wor of '99. The matches of the tennis tournament are w being played off to the interest and usement of the on-lookers, and the "glory" ■he participants. The finals during Com- TOW|vJ y\fslD SEIVll|SlAF{Y NOTES. K. W. WOODS, Editor. TOWN. Rev. H. S. Jenanyan, principal of St. Paul's Institute of Tarsus, Asia Minor, his wife and cousin, who witnessed the Turkish massacres in Marash, spent last week in Gettysburg in the interest of the relief work foi widows and orphans in Armenia. Their plea for the op-pressed came with peculiarpower. Large col-lections were make in the various churches to relieve the sufferers. Through the efforts of Amos Eckert a sprinkler was secured for the middle of the Square. The Square will be sprinkled morn-ing and evening, which will add much to the comfort of those residing in that vicinity. Messrs. M. and T. E. Farrell received the contract for the avenue over Little Round-Top to connect Hancock avenue with the Confed-erate avenue. The work was begun several weeks ago and will be completed by the latter part of the summer. Some very necessary improvements have been made lately around the P. & R. termi-nus. Among them is the railing placed at the passenger station, back of which the cabmen will be required to stand hereafter. We are very glad to see this, and it will take away a great deal of unnecessary nuisance, both for excursionists and students. Mr. George E. Spangler has moved his stock of musical instruments into his new building on York St. Mr. Charles Deardorff moved his sewing machine business into the same room also. Prof. Klinger moved last week from the Eagle Hotel to his new home on Baltimore St. Rev. D. W. Woods, Jr., pastor of the Pres-byterian church, of this place, preached an eloquent sermon last Sunday afternoon to a •• ) Skelly Post Room, No. 9, 77 large audience in G. A. R. Hon. William N. Ashman, LL- D., will be a guest of the College during Commencement week. He will deliver an address before the Young Men's Christian Association in Christ Lutheran church, on Sunday evening, May 30th. Judge Ashman is an instructive and entertaining speaker and is often called upon to address religious organizations. The Senior class, of Wilson College, Cham-bersburg, visited the Battlefield last Monday. They were accompanied by Dr. S. A. Martin, President of the college. Miss Elizabeth Leopold, of Wilson College, will sing at the services in Christ Lutheran church, next Sunday. John B. McPherson will deliver the Memo-rial address at Fairfield on Decoration Day. About one hundred Baptists from Boston visited the battlefield last Tuesday. They were on their way to a convention to be held in Pittsburg. The Union League from Philadelphia spent Saturday and Sunday in this place. They took in the battlefield and from all accounts had a very pleasant trip. The Coal Exchange from New York visited the historic field last Tuesday. They had their headquarters at the Hotel Gettysburg. SEMINARY. Ten Seniors are now located. Rev. Matt. S. Kemp has received a call to Smicksburg and Trade City, Indiana county. Rev. W. C. Ibach attended the Washington monument dedication, in Philadelphia, May 15th. Messrs. Newcomer and Lecrone, of the mid-dle class, attended the dedication of the Luth-eran church at Spry, York Co., on the 23d. Mr. S. F. Miller preached at Round Top last Sunday evening. Mr. W. Hartman filled Rev. Leiseuring's pulpit, Chambersburg, May 23rd. Rev. J. H. Harms will be installed pastor of Trinity Lutheran church, Chambersburg, on Sunday, June 6th. Rev. Herbert Alleman, former pastor, now of Christ church, this place, will preach one of the sermons. THE COLLEGE MERCURY. Rev. A. Bredenbeck has returned from hj.| recent visit to Philadelphia. Rev. L. B. Hafer has received a call the Fort Washington charge near Philadel-I phia. M. W. M. Cross, eclectic, begins his workf at Stone church on baccalaureate Sunday. Rev. Killian preached at Smithsburg, I last Sunday. Mr. B. R. Lantz, of the Middle class, supply the Lutheran church at LawrenceJ Kan., during the summer. Mr. C. H. Brosius will take charge of Di.l Weber's church, Sunbury, Pa., during tbe| summer. A summary of the Seminary catalogue i«| the current year shows a total enrollment i sixty-two, divided as follows : Seniors, IJ, Middlers, 24; Juniors, 17; Eclectics, 2; Graduates, 6. FRATERNITY NOTES. PHI KAPPA PSI. The Chapter sympathizes with Dr, J. Cl Goettman, '59, who was recently afflicted will a stroke of paralysis. '56. H. W. Kuhns, D. D., one of the Ckl ter members of Pennsylvania Epsilou, recentil met with a painful accident sustaining a fra| ture of the ankle. '82. C. S. Duncan was visited by C. i Meloy, of Penn. Zeta, for a few days las week. '92. Clayton J. Ziegler, York, Pa., paidtlj Chapter a very welcome visit on the 15th ins| R. R. Miller, '93, and R. E. Miller, '94,3 engaged in business in Pine Grove, Pa. '95. W. B. Keefer is playing 2nd basei the Reading ex-College Men's team. '95. H. M. Witman contemplates takii another year at the Yale Divinity School. '96. Carty expects to visit the Chapter do| ing Commencement week. '97. White was called home recently, oivifl to the death of his uncle PHI GAMMA DELTA. A fine half-tone electro of Bro. H. L. Hoj man, ex-'95, Yale '97, appears in the Art THK COLLEGE MERCURY. 78 number of the Qunrterly. Bro. Hoffman has the honor of being the First Gymnast of Yale. The Chapter at Yale is building a house [which, when completed, will be one of the [finest of the kind among the colleges of our country. Bro. J. S. Albert, Gamma Philo, a member I of the State College base-ball team, was a wel-come visitor to our Chapter last week. Bros. L. E. DeYoe, '86, and E. H. Wirt, ['95, paid short visits to Gettysburg this mouth. Bro. E. E. Blint, '90, [.College base-ball game. witnessed the State The Lutheran church, Taueytown, Md., ^was dedicated last week. Bro. D. F. Garland, 18, pastor. Bro. C. W. Fairbanks, Theta Dentrou, of Indiana, made his first speech in the Senate last week. PHI DELTA THETA. Rev. Chas. Reinewald passed through Get-tysburg. May 14, on his way to New York. Rev. L. S. Black has returned to Johnstown. le will visit Gettysburg again during Com-mencement week. Harry Ehrhart spent the night of May 14 in town. Dave J. Forney has just recovered from a slight illness. Markel was very pleasantly surprised on the |5th, by a visit from his father and sister. Carver spent Sunday, the sixteenth, at his home in Hanover. ALPHA TAU OMEGA. E. L. Koller, '98, assisted the choir in the dedicatory services at Taueytown, Md., Sun-day, May 8th. L. DeWitt Gerhardt, '89, visited the Chap-er May 8th. | Ralph Cannon, ex-'g5, spent Sunday, May 16th, with the Chapter. Percy Hoover, '95, now a student at the U. Jf P., was the guest of the Chapter for a few days. P. W. Koller, of the graduating class of Seminary, preached in the First Lutheran church, Hanover, Pa., Sunday, May 16. LITEFJARY SOCIETIES. R. D. CLARIS, Editor. It is very unfortunate that, as soon as the pleasant days and evenings begin to arrive, the attendance at the meetings of our literary societies should decrease so markedly. There is no excuse for such a state of affairs; our halls are both very pleasant to be in on these spring evenings, and we are sure the members need the literary drill just as much now as at any time. There seems to be a general tend-ancy among the boys to give literary matters a second place, and especially in the latter half of the spring term. It is to be hoped that a fresh enthusiasm will take hold of us next Sep-tember and that then our presidents will not be required to hunt around over the campus and through the buildings to find a quorum. PHILO. The society has made an addition to its library in the shape of a book screen—a very necessary and handsome improvement. The new officers who have been elected to serve next year, are the following : President, C. H. Tilp ; Vice President, S. M. Herman ; Recording Secretary, I. Z. Im-ler ; Corresponding Secretary, J. H. Beerits ; Critic, Miss Myers ; Janitor, C. H. Bottiger. PHRENA. At a recent business meeting the following were installed as officers of Phreua Society : President, Meisenhelder; Vice President, Lauf-fer: Recording Secretary, Clare; Chaplain, Enders ; Monitor, McCaruey ; Librarian, Diehl ; Assistant Librarian, Musselman ; Critics, Miss Frey, Bikle, Jr., Reisch, Diehl; Janitor, Keller. Mrs. Sweet—Do you find it economical to do your own cooking ? Mrs. Burnem—Oh, yes; my husband doesn't eat half as much as he did when we had a cook.—Ex. Quoth a medical student named Proctor, As he staved off a creditor's letter, "Tho' I'm not known yet as Dr., I am known far too well as a Dr.'' —Ex. I ADVERTISEMENTS. v ha PIMSYiLVATO '' (\\ _ . \ A' I. Classical Course for the Degree of A. B. II. Scientific Course for the Degree of B. S. III. Post-Graduate Course for the Degree of Ph. D. IV. Special Course in all Departments. V. Elective Studies in Junior and Senior Years. VI. New Testament Greek and Hebrew in English Bible Department! Observatory, Laboratories and new Gymnasium. Four large buildings. All building! heated with steam from central plant. Libraries, 25,000 volumes. Fine Museum. Expense! low. Department of Hygiene and Physical Culture in charge of an experienced physician! Accessible by frequent railroad trains. Location, on BATTLEFIELD of Gettysburg; mol pleasant and healthy. . PREPARATORY DEPARTMENT, in separate buildings, for bojf and young men preparing for business or college, under special care of the principal and thre assistants, residing with students in the building. For full particulars, apply for catalogue ti HARVEY w. MCKNIGHT, D. D., LL. D., PRES'T., Pennsylvania, Cotteg-e^ G>e,ilysb.mg> p3 GENTS' FURNISHER, I H (MY(K(P^ No. 11 Baltimore St., $Pm JUIO A./1L JL JOJELOg CETTY^BimC PA B^Overcoats and Winter Suits at a Big Sacrifice. ~JOHNL. SHEtiDST N£W CIGAR STORK Next door lo W. M. Depot, Gettysburg, Pa. w, w* HBSXTXTXG, ott\\_tR \n BREAD, BOLLS, PRETZELS & CBACKEBS YORK STREET, GETTYSBURG. B®° Reasonable Rates to Clubs. ADVERTISEMENTS. No. 42 North 9th Street, PHILADELPHIA. Acknowledged Headquarters for ANYTHING I EVERYTHING in tlie way of BOOKS FOR CHURCHES, FAMILIES, i V >Z LEGES and SCHOOLS, and LIT-ER: I TURE FOR SUNDA Y SCHOOLS. PLEASE REMEMBER That by sending your orders to us you help traild up and develop one or Hie Church's Institutions, with pecuniary advantage to yourself. Address orders to HENRY S. BONER, Superintendent, No. 42 North 9th Street, Philadelphia. BARBER -^=SHOP. Proprietor, BALTIMORE STREET. f^M^WM it^h^d^^^m mSammr- Made of 5% Nickel Steel Tubing. ■ ,^$sh >■■■ Strongest Efl&SR %:--■-:-■■ ■BICYCLES* THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS TONSORIAL WORK. DAVID TROXEL .DEALER IN. FINE CROQERIES 4riD MOTIONS. York Street.^ ♦•HOTEL 8ETTYSBUR6* -^©AfiSBB SHOP.K-Centre Square.

ANALISIS IMPLEMENTASI PERNYATAAN STANDAR AKUNTANSI PEMERINTAH (PSAP) NOMOR 07 (AKUNTANSI ASET TEPAT) DI SEKRETARIAT DAERAH PEMERINTAH KABUPATEN SANGGAU" Fajri Agustiandi Jurusan Akuntansi S1 Fakultas Ekonomi dan Bisnis Universitas Tanjungpura This study aims to determine how the implementation of Statement Governmental Accounting Standards (PSAP) No. 07 (Accounting Fixed Assets) in the Secretariat Regional Government Sanggau, and the factors that influence has not been the implementation Statement Government Accounting Standards (PSAP) No. 07 (Accounting Fixed Assets) in Secretariat Regional Government Sanggau. To realize good governance (good goverment) needed accountability and transparency from government institutions in carrying out its duties and functions to the public. The fixed assets are the largest component in most government entities, and therefore needs to be managed properly start recording until the maintenance and sustainability of the item. And depreciation is a necessary means so that the information provided more accountability and up to date, so it can be used as an indicator of policy makers with regard to fixed assets.The method used in this research is descriptive method. The author uses research techniques library (library reasearch) and field research (field research) in the form of Statament of Government Accounting Standard No. 07, Government Regulation No. 71 Year 2010 and the Technical Bulletin No. 05.The results of this study indicate that Secretariat Regional Government Sanggau yet fully adopted Statement Government Accounting Standard No. 71, but has carried out the process of classification, recognition and registration in accordance with the Statement Government Accounting Standard No. 07 of the Government Regulation No. 71 of 2010, but has not specified the accumulated value depreciation, so that the value recorded in the balance sheet and the inventory report is just the first time the value of fixed assets acquired. Keywords: Fixed assets, Statement Government Accounting Standard (PSAP) No. 07, Depreciation "Analisis Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau" ABSTRAK Penelitian ini bertujuan untuk mengetahui bagaimana implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) di Sekretariat Daerah Pemerintah Kabupaten Sanggau, serta faktor-faktor yang mempengaruhi belum diterapkannya Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) di Sekretariat Daerah Pemerintah Kabupaten Sanggau. Untuk mewujudkan tata kelola pemerintahan yang baik (good goverment) diperlukan adanya akuntabilitas dan transparansi dari Instansi Pemerintah dalam melaksanakan tugas dan fungsinya kepada masyarakat. Aset tetap merupakan komponen terbesar pada sebagian besar entitas pemerintah, dan oleh karena itu perlu dikelola dengan baik mulai pencatatan hingga pemeliharaan dan keberlangsungan dari aset tetap tersebut. Dan penyusutan adalah suatu cara yang diperlukan agar informasi yang diberikan lebih akuntabilitas dan up to date, sehingga dapat digunakan sebagai indikator pembuat kebijakan berkenaan dengan aset tetap. Metode yang digunakan dalam penelitian ini adalah metode deskriptif. Penulis menggunakan teknik penelitian perpustakan (library reasearch) dan penelitian lapangan (field research) berupa Pernyataan Standar Akuntansi Pemerintah Nomor 07, Peraturan Pemerintah Nomor 71 Tahun 2010 dan Buletin Teknis Nomor 05. Hasil penelitian ini menunjukkan bahwa Sekretraiat Daerah Pemerintah Kabupaten Sanggau belum sepenuhnya menerapkan Pernyataan Standar Akuntansi Pemerintah Nomor 71 namun telah melaksanakan proses pengklasifikasian, pengakuan dan pencatatan sesuai dengan Pernyataan Standar Akuntansi Pemerintahan Nomor 07 dari Peraturan Pemerintah Nomor 71 tahun 2010, akan tetapi belum dicantumkan nilai akumulasi penyusutan, sehingga nilai yang tercatat di neraca dan laporan inventaris hanyalah nilai pertama kali aset tetap diperoleh. Kata kunci : Aset tetap, Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, Penyusutan 1. Latar Belakang Dalam mewujudkan tata kelola pemerintahan yang baik (good goverment) diperlukan adanya akuntabilitas dan transparansi dari Instansi Pemerintah dalam melaksanakan tugas dan fungsinya kepada masyarakat.Dengan adanya akuntabilitas, setiap kegiatan dan hasil akhir atas kegiatan pemerintahan harus dapat dipertanggung jawabkan, serta memberikan hal positif kepada masyarakat sebagai wujud dari suatu negara maupun daerah.Salah satu media yang digunakan dalam mewujudkan pemerintahan yang baik adalah menyajikan laporan keuangan yang handal dan dapat dipertanggung jawabkan.Dan salah satu bagian yang terdapat dalam laporan keuangan adalah aset tetap. Laporan keuangan pada hakikatnya merupakan sebuah alat unutk pertanggungjawaban sebuah entitas atas pengelolaan sumber daya ekonomi yang dimiliki.Untuk dapat menghasilkan laporan keuangan yang relevan, handal, dan dapat dipercaya, pemerintah daerah harus memiliki sistem akuntansi yang handal.Sistem akuntansi yang lemah menyebabkan pengendalian intern lemah dan akhirnya laporan keuangan yang dihasilkan juga kurang handal dan kurang relevan untuk pembuatan keputusan. Selain sistem akuntansi yang handal, dalam hal pelaksanaan otonomi daerah dan desentralisasi, maka diperlukan Standar Akuntansi Keuangan Pemerintah Daerah atau secara lebih luas Standar Akuntansi Keuangan Sektor Publik.Saat ini sudah diterapkan Standar Akuntansi Keuangan untuk pemerintah daerah dalam rangka mendukung pelaksanaan otonomi daerah dan desentralisasi fiskal. Untuk instansi pemerintah laporan keuangan seharusnya disusun dan disajikan mengacu pada Pernyataan Standar Akuntansi Pemerintahan (PSAP) yang disusun dan dikembangkan oleh Komite Standar Akuntansi Pemerintah (KSAP) sedangkan untuk entitas komersil berpedoman kepada Pernyataan Standar Akuntansi Keuangan (PSAK). Hal ini dikarenakan tujuan penggunaan dari laporan keuangan tidaklah sama sehingga dalam pengakuan, pengukuran dan pencatatan untuk kedua entitas tersebut tidak sama. Perubahan perlakuan akuntansi pemerintah menuju basis akrual akan membawa dampak walau sekecil apapun. Perubahan menuju arah yang lebih baik ini bukan berarti hadir tanpa masalah. Pertanyaan pro-kontra mengenai siap dan tidak siapkah pemerintah daerah mengimplementasikan Standar Akuntansi Pemerintahan (SAP) berbasis akrual ini akan terus timbul. Hal yang paling baku muncul adalah terkait sumber daya manusia pemerintah daerah. Sumber daya manusia yang kurang memadai menjadi masalah klasik dalam pengelolaan keuangan negara.Hal ini meliputi Sumber Daya Manusia (SDM) yang tidak kompeten dan cenderung resisten terhadap perubahan.Selanjutnya, infrastruktur yang dibutuhkan dalam penerapan akuntansi berbasis akrual penuh membutuhkan sumber daya teknologi informasi yang lebih tinggi. Standar Akuntansi Pemerintahan (SAP) berbasis Akrual adalah Standar Akuntansi Pemerintahan yang mengakui pendapatan, beban, aset, utang, dan ekuitas dalam pelaporan finansial berbasis akrual, serta mengakui pendapatan, belanja, dan pembiayaan dalam pelaporan pelaksanaan anggaran berdasarkan basis yang ditetapkan dalam APBN/APBD. Standar Akuntansi Pemerintahan berbasis Akrual dikembangkan dari Perataturan Pemerintah Nomor 24 Tahun 2005 dengan mengacu pada Internatonal Public Sector Accounting Standards (IPSAS) dan memperhatikan peraturan perundangan yang berlaku. Dengan diterbitkannya Peraturan Pemerintah (PP) Nomor 71 Tahun 2010 menggantikan Peraturan Pemerintah (PP) Nomor 24 tahun 2005 terjadi berbagai perubahan dan penyesuaian didalamnya. Lingkup pengaturan Peraturan Pemerintah ini meliputi Standar Akuntansi Pemerintahan (SAP) berbasis akrual dan Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual. Standar Akuntansi Pemerintahan (SAP) berbasis akrual terdapat pada lampiran I dan berlaku sejak tanggal ditetapkan dan dapat segera diterapkan oleh setiap entitas. Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual pada lampiran II berlaku selama masa transisi bagi entitas yang belum siap untuk menerapkan Standar Akuntansi Pemerintahan (SAP) berbasis akrual. Standar Akuntansi Pemerintahan (SAP) berbasis akrual adalah Standar Akuntansi Pemerintahan (SAP) yang mengakui pendapatan, beban, aset, hutang, dan ekuitas dalam pelaporan keuangannya menggunakan basis akrual, serta mengakui pendapatan, belanja, dan pembiayaan dalam pelaporan pelaksanaan anggaran berdasarkan basis yang ditetapkan dalam APBN/APBD. Standar Akuntansi Pemerintahan (SAP) berbasis kas menuju akrual adalah Standar Akuntansi Pemerintahan (SAP) yang mengakui pendapatan, belanja, dan pembiayaan berbasis kas serta mengikuti aset, utang, dan ekuitas dana berbasis akrual. Neraca merupakan laporan keuangan yang menyajikan posisi keuangan pemerintah pada masa tahun berjalan. Tentang penyusunan Neraca Awal Standar Akuntansi Pemerintahan (SAP), yang dimaksud dengan posisi keuangan adalah posisi tentang aset, kewajiban dan ekuitas. Penilaian awal aset tetap dilakukan dengan melakukan kualifikasi terhadap barang berwujud untuk dapat diakui sebagai suatu aset dan dikelompokkan sebagai aset tetap, pada awalnya harus diukur berdasarkan biaya perolehan, aset tetap yang tidak diketahui harga perolehannya disajikan dengan nilai wajar dalam hal terjadi perubahan harga secara signifikan, pemerintah dapat melakukan penilaian kembali atas aset tetap yang dimiliki agar aset tetap pemerintah yang ada pada saat ini mencerminkan nilai wajar sekarang. Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 mendefinisikan penyusutan sebagai penyesuaian nilai sehubungan dengan penurunan kapasitas dan manfaat dari suatu aset. Pencatatan penyusutan ini merupakan salah satu tanda berlakunya basis akrual dalam Standar Akuntansi Pemerintahan (SAP). Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 mengatur penyusutan pada bagian pengukuran berikutnya terhadap pengakuan awal. Aset tetap disajikan berdasarkan biaya perolehan aset tetap tersebut dikurangi akumulasi penyusutan. Dalam pencatatan aset tetap terdapat metode penyusutan yang merupakan alat untuk mendapatkan penyajian yang wajar atau nilai terkini dari aset tersebut yang tercantum didalam neraca dari tahun ke tahun. Nilai penyusutan untuk masing-masing periode dicatat pada akun Akumulasi Penyusutan dengan lawan akun diinvestasikan dalam aset tetap dan disajikan sebagai pengurang aset tetap (Beams, 2007). Adanya penyusutan aset tetap akan memungkinkan pemerintah untuk setiap tahunnya memperkirakan sisa manfaat suatu aset tetap yang diharapkan masih dapat diperoleh dalam masa beberapa tahun kedepan. Di samping itu, penyusutan memungkinkan pemerintah mendapat suatu informasi tentang keadaan potensi aset yang dimilkinya. Hal ini akan memberi informasi kepada pemerintah suatu pendekatan yang lebih sistematis dan logis dalam menganggarkan berbagai belanja pemeliharaan atau bahkan belanja modal untuk mengganti atau menambah aset tetap yang sudah dimiliki. Untuk memenuhi kebutuhan tersebut, pemerintah membutuhkan informasi tentang nilai aset tetap yang memadai.Hal tersebut dapat dipenuhi apabila pemerintah menyelenggarakan perlakuan akuntansi aset tetap yang tepat. Tanpa penyusutan aset tetap, nilai aset tetap yang disajikan dalam neraca akan terdiri dari harga perolehan atau nilai wajar saat aset tetap diperoleh dan tidak mengindikasikan potensi sisa manfaat aset. Kondisi tersebut dapat menimbulkan kesalahan interpretasi dan berpotensi menimbulkan kesalahan dalam pengambilan keputusan terkait dengan pengelolaan aset tetap. Penyusutan akan sangat berpengaruh pada aset tetap berup tanah, bangunan peralatan dan mesin, serta jalan dan aset tetap lainnya. Dimana pos tersebut adalah jenis aset tetap yang memiliki harga perolehan yang cukup besar dan dibutuhkan untuk menunjang aktivitas dari sebuah entitas tetapi akan terjadi penyusutan yang membuat nilai dari pos tersebut semakin berkurang dan pada akhirnya akan dihapuskan. Hal ini akan sangat berpengaruh pada neraca yang mana perlakuan akuntansi penyusutannya kurang tepat sehingga dapat memberikan informasi yang kurang tepat karena tidak menunjukkan nilai yang seharusnya. Terdapat alasan mengapa penelitian mengenai penerapan akuntansi akrual pada pemerintah ini perlu dilakukan, terutama karena konsep akuntansi akrual di lingkungan pemerintah masih sangat baru, dan juga amanat undang-undang agar Pemerintah segera menggunakan Standar Akuntansi Pemerintahan (SAP) berbasis akrual. Pada Tabel 1.1 dapat kita lihat bahwa aset tetap memiliki persentase yang cukup besar, pada tahun 2013 aset tetap Sekretariat Daerah Pemerintah Kabupaten Sanggau mencakup 86,53% dari total keseluruhan aktiva yang dimiliki, sedangkan pada tahun 2014 aset tetap Sekretariat Daerah Pemerintah Kabupaten Sanggau mencakup 92,12% dari total keseluruhan aktiva Sekretariat Daerah Pemerintah Kabupaten Sanggau. Peningkatan jumlah aset yang terjadi dari tahun 2013 ke tahun 2014 sebesar 5,59% menunjukkan bahwa tidak adanya penyusutan yang menunjukkan barang tersebut mulai usang atau rusak karena telah dimanfaatkan. Seharusnya penyusutan berguna sebagai pengurang aset tetap sebagai konsekuensi dari pemanfaatan aset tetap, hal ini tidak sesuai dengan Peraturan Pemerintah Nomor 71 tahun 2010 dan PSAP Nomor 07 tentang aset tetap. Berdasarkan Tabel 1.2 pada tahun 2013 Sekretariat Daerah Pemerintah Kabupaten Sanggau memiliki jumlah aset yaitu: Tanah 4.654.647.000,00 (69,47%), Peralatan dan Mesin 1.660.878.603.00 (24,79%), Jalan, Jaringan dan Instalasi 374.385.000,00 (5,59%), Aset Tetap Lainnya 10.000.000,00 (0,15%). Dalam hal ini Tanah memiliki persentase lebih banyak sebesar 69,47% dari seluruh total aset tetap. Sedangkan pada tahun 2014 Sekretariat Daerah Pemerintah Kabupaten Sanggau memiliki jumlah aset yaitu: Tanah 10.452.890.000,00 (75,79%), Peralatan dan Mesin 3.085.306.500,00 (22,37%), Jalan, Jaringan dan Instalasi 254.100.000,00 (1,84%). Pada tahun 2014 sama seperti tahun 2013 tanah memiliki persentase lebih banyak sebesar 75,79% dari seluruh total aset tetap. Berdasarkan tabel di atas Sekretariat Daerah Pemerintah Kabupaten Sanggau pada tahun 2013 dan 2014 memiliki aset tetap yang terdiri dari : tanah; peralatan dan mesin; gedung dan bangunan; jalan, irigasi, dan instalasi; aset tetap lainnya; dan konstruksi dalam pengerjaan. Uraian di atas menunjukkan arti penting perlakuan akuntansi khususnya terhadap aset tetap berupa peralatan dan mesin yang berpengaruh pada penyajian laporan keuangan khususnya neraca yang menunjukkan posisi keuangan instansi pemerintahan. Berdasarkan latar belakang yang telah dipaparkan di atas, penulis ingin membahas perlakuan aset tetap pada Sekretatiat Daerah Pemerintah Kabupaten Sanggau dengan judul "Analisis Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau". 2. Tujuan Pustaka 2.1. Sekretariat Daerah Pemerintah Kabupaten Sanggau Sekretariat Daerah Kabupaten Pemerintah Kabupaten Sanggau merupakan unsur pembantu pimpinan Pemerintah Kabupaten yang dipimpin oleh Sekretaris Daerah, berada di bawah dan bertanggung jawab kepada Bupati. Sekretariat Daerah Kabupaten Pemerintah Kabupaten Sanggau membantu Bupati dalam melaksanakan tugas penyelenggaraan pemerintahan, administrasi, organisasi dan tata laksana serta memberikan pelayanan administrasi kepada seluruh Perangkat Daerah Kabupaten. 2.2. Definisi Akuntansi Pemerintah Ada beberapa pengertian tentang akuntansi yang dapat diungkapkan oleh penulis dalam penelitian ini untuk menambah pemahaman tentang akuntansi sebelum lebih jauh membahas mengenai akuntansi pemerintah, diantaranya adalah menurut Accounting Principle Board (APB) dalam Halim dan Kusufi (2012:36) bahwa "Akuntansi adalah suatu kegiatan jasa, fungsinya menyediakan informasi kuantitatif, terutama bersifat keuangan tentang entitas ekonomi yang dimaksudkan agar bermanfaat dalam pengambilan keputusan ekonomi dalam membuat pilihan-pilihan yang nalar diantara alternative arah dan tindakan." Sedangkan menurut Peraturan Pemerintah RI Nomor 71 Tahun 2010 pasal 1 ayat 2 menyatakan "Akuntansi adalah proses identifikasi, pencatatan, pengukuran, pengklasifikasian, pengikhtisaran transaksi dan kejadian keuangan, penyajian laporan, serta penginterprestasian atas hasilnya". 2.3. Definisi Pernyataan Standar Akuntansi Pemerintahan (PSAP) Menurut Peraturan Pemerintah Nomor 71 Tahun 2010 pasal 1 ayat 3 menyatakan Standar Akuntasi Pemerintah (SAP) adalah prinsip-prinsip akuntasi yang diterapkan dalam menyusun dan menyajikan laporan keuangan pemerintah serta didalam Peraturan Pemerintah Nomor 71 Tahun 2010 pasal 1 ayat 4 menyatakan Pernyataan Standar Akuntansi Pemerintahan (PSAP), adalah Standar Akuntansi Pemerintah (SAP) yang diberi judul, nomor, dan tanggal efektif. Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 atau biasa disingkat PSAP Nomor 07 adalah mengenai aset tetap. Tujuannya adalah mengatur perlakuan akuntansi untuk aset tetap, yang meliputi pengakuan, penentuan nilai tercatat, serta penentuan dan perlakuan akuntansi atas penilaian kembali dan penurunan nilai tercatat aset tetap dan lainnya 2.4. Definisi Aset Menurut FASB (SFSC No. 6) menjelaskan bahwa pengertian aset disini ialah manfaat ekonomis dimasa yang akan datang yang cukup pasti atau diperoleh atau dikuasai/dikendalikan oleh suatu entitas akibat transaksi yang terjadi dimasa lalu. Menurut Halim (2010:111) pengertian aset adalah sumber daya ekonomi yang dikuasai dan atau dimiliki oleh pemerintah sebagai akibat dari peristiwa masa lalu dan dari mana manfaat ekonomi dan atau sosial dimasa depan diharapkan dapat diperoleh, baik oleh pemerintah maupun masyarakat, serta dapat diukur dalam satuan uang, termasuk sumber daya nonkeuangan yag diperlukan untuk menyediakan jasa bagi masyarakat umum dan sumber-sumber daya yang dipelihara karena alasan sejarah dan budaya. 2.5. Definisi Aset Tetap Aset tetap adalah barang berwujud milik perusahaan yang sifatnya relatif permanen dan digunakan dalam kegiatan normal perusahaan,bukan untuk diperjual belikan (Rudianto, 2012). Menurut Pernyataan Standar Akuntansi Pemerintahan Nomor 07, menjelaskan aset tetap adalah ; "Merupakan aset yang mempunyai manfaat ekonomi lebih dari (dua belas) bulan dan dipergunakan untuk oprasional pemerintahan atau untuk dimanfaatkan oleh masyarakat.Aset ini meliputi tanah, peralatan dan mesin, gedung dan bangunan, jalan, irigasi, dan jaringan, aset tetap lainnya, dan konstruksi dalam pengerjaan." Menurut Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, Aset tetap mempunyai peranan yang sangat penting karena mempunyai nilai yang cukup signifikan bila dibandingkan dengan komponen neraca lainnya. Dengan pengertian di atas diketahui bahwa aset tetap adalah aktiva yang berumur panjang atau setidaknya lebih dari 12 bulan yang sifatnya relatif tetap yang dimiliki dan/atau dikuasai pemerintah yang bertujuan untuk dimanfaatkan oleh pemerintah maupun masyarakat umum. 2.6. Klasifikasi Aset Tetap Dalam Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, aset tetap dineraca diklasifikasikan sebagaimana dirinci dalam penjelasan berikut ini: TanahGedung dan bangunanPeralatan dan mesinJalan, irigasi, irigasi, dan jaringanAset tetap lainnyaKonstruksi dalam pengerjaan. 2.7. Pelakuan Aset Tetap Berdasarkan Standar Akuntansi Pemerintah Nomor 07; 2.7.1.Pengakuan Aset Tetap Sesuai dengan klasifikasi Aset Tetap diatas, suatu aset dapat diakui sebagai aset tetap apabilaberwujud dan memenuhi kriteria: a) Mempunyai masa manfaat lebih dari 12 (dua belas) bulan; b) Biaya perolehan aset dapat diukur secara andal; c) Tidak dimaksudkan untuk dijual dalam operasi normal entitas; dan d) Diperoleh atau dibangun dengan maksud untuk digunakan. 2.7.2.Pengukuran Aset Tetap Aset tetap dinilai dengan biaya perolehan.Apabila penilaian aset tetap dengan menggunakan biaya perolehan tidak memungkinkan maka nilai aset tetap didasarkan pada nilai wajar pada saat perolehan. Biaya perolehan aset tetap yang dibangun dengan cara swakelola meliputi biaya langsung untuk tenaga kerja, bahan baku, dan biaya tidak langsung termasuk biaya perencanaan dan pengawasan, perlengkapan, tenaga listrik, sewa peralatan, dan semua biaya lainnya yang terjadi berkenaan dengan pembangunan aset tetap tersebut. Komponen biaya yang dapat dimasukkan sebagai biaya perolehan suatu aset tetap terdiri dari: Harga beli, Bea impor, Biaya persiapan tempat, Biaya pengiriman awal (initial delivery) dan biaya simpan dan bongkar muat (handling cost), Biaya pemasangan (instalation cost), Biaya profesional seperti arsitek dan insinyur, serta Biaya konstruksi 2.7.3.Penilaian Awal Aset Tetap Pada Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 paragraf 24-25 dinyatakan bahwa Barang berwujud yang memenuhi kualifikasi sebagai suatu aset tetap pada awalnya harus diukur beradsarkan biaya perolehan.Barang berwujud yang memenuhi kualifikasi sebagai suatu aset tetap pada awalnya harus diukur beradsarkan biaya perolehan. Penilaian kembali ada hubungannya dengan Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 pada paragraf 58 bahwa bahwa pada penilaian pelaporan selanjutnya bukan pada saat perolehan awal. Jika aset tetap yang tidak diketahui harga perolehannya, pemerintah dapat menggunakan nilai wajar pada saat perolehan.Untuk penyusunan neraca awal suatu entitas, biaya perolehan aset tetap adalah nilai wajar pada saat neraca awal tersebut disusun. 2.7.4. Penyajian Aset Tetap Informasi yang harus di ungkapkan dalam penyajian aset tetap menurut Nordiawan & Ayuningtyas (2011:244): Kebijakan akuntansi untuk aset tetapDasar penilaian yang digunakan untuk mencatat aset tetapRekonsiliasi jumlah yang tercatat pada awal dan akhir periode yang menunjukkan penambahan, pelepasan, akumulasi penyusutan, dan mutasi aset tetap lainnya.Informasi penyusutan yang meliputi: nilai penyusutan, metode penyusutan yang digunakan, nilai manfaat, atau tarif penyusutan yang di gunakan. 2.7.5. Penyusutan Aset Tetap Total pengeluaran yang terjadi pada suatu periode akuntansi untuk memperoleh asset tetap tertentu tidak boleh dibebankan selurunya pada periode berjalan. Jika pengeluaran tersebut dibebankan seluruhnya pada periode berjalan, maka beban periode berjalan akan terlalu berat sedangkan beban periode berikutnya yang ikut menikmati dan memperoleh mamfaat dari asset tetap tersebut menjadi terlalu ringan. Penyusutan adalah pengalokasian harga perolehan aset tetap menjadi beban ke dalam periode akuntansi yang menikmati mamfaat dari aset tetap tersebut (Riahi, 2012). a. Penetapan Metode Penyusutan Berdasarkan Pernyatan Standar Akuntansi Pemerintah (PSAP) Nomor 07 paragraf 57 menyatakan metode penyusutan yang dapat dipergunakan oleh pemerintah sebagai berikut: 1) Metode Garis Lurus (Straight Line Method) Penyusutan Per Periode, rumusnya: 2) Metode Saldo Menurun Ganda (Double Declining Balance Method) Tarif Penyusutan diperoleh dengan rumus : 3) Metode Unit Produksi (Unit of Production Method) Tarif Penyusutan diperoleh dengan rumus : 2.8. Prosedur Penyusutan dan Contoh Jurnal Berdasarkan Buletin Teknis Nomor 5 Tentang Akuntansi Penyusutan 1. Identifikasi Aset Tetap yang Dapat Disusutkan Langkah ini untuk meyakinkan bahwa Sekretariat Daerah Pemerintah Kabupaten Sanggau yang akan melaksanakan pencatatan penyusutan tidak akan memasukkan aset tetap berupa tanah dan konstruksi dalam pengerjaan sebagai aset tetap yang akan disusutkan. 2. Pengelompokan Aseta. Aset Berkelompok Penyusutan dapat dilakukan terhadap aset tetap secara individual.Akan tetapi, penyusutan dapat pula dilakukan terhadap sekelompok aset sekaligus.Hal ini tentu memerlukan pemahaman tentang cara-cara pengelompokan aset.contohnya : Peralatan komputer lengkap yang dibeli 1 (satu) paket yang terdiri dari LCD monitor, CPU, UPS, mouse, dan lain-lain. Kemudian peralatan dapur seperti panci, kuali, sendok dan garpu. Peralatan tersebut harus digunakan bersamaan peralatan lainnya, harganya pun biasanya sangat kecil jika dibeli terpisah, jadi untuk mempermudah di kelompokkan, 1 set kursi tamu bersama meja yang terbuat dari kayu jati.Terutama untuk peralatan yang memiliki kesamaan jenis, sifat dan kegunaan. b. Aset Individual Aset tetap yang bisa disusutkan sendiri, karena memiliki nilai perolehan yang cukup besar dan tidak tergantung pada peralatan lainnya dalam penggunaannya, misalnya : kendaraan dinas, mesin genset, dan lain-lain. 3. Penetapan Nilai Aset Tetap yang Wajar Aset tetap harus menyajikan nilai perolehan atau nilai wajar yang memiliki bukti seperti akte sertifikat tanah, bukti kwitansi pembelian, surat kuasa atau hibah. 4. Penetapan Nilai yang Dapat Disusutkan Oleh karena aset tetap milik pemerintah diperoleh bukan untuk tujuan dijual, melainkan untuk sepenuhnya digunakan sesuai tugas dan fungsi instansi pemerintah, maka nilai sisa/residu tidak diakui.Dengan demikian, setiap nilai aset tetap, baik yang bersifat individual maupun kelompok, langsung diakui sebagai nilai yang dapat disusutkan. 5. Penetapan Metode Penyusutan Sesuai dengan buletin teknis no. 5 tentang akuntansi penyusutan, dalam penetapan metode penyusutan, metode garis lurus adalah metode yang paling populer karena dirasakan paling sederhana.Yang paling dirasa rumit, adalah metode saldo menurun berganda. 2.9. Kerangka Pemikiran Berdasarkan latar belakang dan tinjauan pustaka yang diatas, maka peneliti mengindikasikan mekanisme dan karakteristik good governmentdalam hal ini dilihat dari penerapan kepatuhan perlakuan aset tetap terhadap Pernyataan Standar Akuntansi Pemerintah Nomor. 07. Menurut Idrus (2009:75) bahwa "Kerangka pikir adalah gambaran mengenai hubungan antar variabel dalam suatu penelitian, yang diuraikan oleh jalan pikiran menurut kerangka logis." Dari landasan teori yang telah diuraikan di atas, kemudian dapat digambarkan ke dalam kerangka teoritis yang disusun sebagai berikut: Gambar 2.1 Skema Kerangka Pemikiran Untuk membantu dalam memahami implementasi perlakuan aset tetap terhadap Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 dalam meningkatkan good government yang mempengaruhi kualitas dan kinerja laporan keuangan khususnya bagian aset tetap di neraca Sekretariat Daerah Pemerintah Kabupaten Sanggau maka diperlukan suatu kerangka pemikiran seperti gambar di atas. Analisisi penelitian ini dilakukan untuk melihat keseriusan pemerintah Indonesia dalam penerapan good government karena menyadari bahwa sangat pentingnya pelaporan keuangan yang akuntabilitas dan transparansi harus sesuai Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tetap) dan Peraturan Pemerintah Republik Indonesia Nomor 71 Tahun 2010. 3. METODE PENELITIAN 3.1. Jenis Penelitian Dalam penelitian ini, penulis mengunakan metode deskriptif, yaitupenelitian yang dilakukan dengan mengumpulkan informasi dari suatu gejala yang ada dengan maksud memberikan penjelasan sistematis, faktual, dan akurat mengenai fakta-fakta yang adapada saat penelitian dilakukan serta untuk memperoleh gambaran tentang perlakuan akuntansi aset tetap yang diterapkan pada laporan Neraca Sekretariat Daerah Pemerintah Kabupaten Sanggau. Menurut Umar (2008) dalam Yani (2012) metode deskriptif bertujuan untuk menguraikan sifat dan karakteristik dari suatu fenomena tertentu. Jadi dalam penelitian dengan desain ini jangan melakukan kesimpulan yang terlalu jauh atas data yang ada karena tujuan dari desain ini hanyalah mengumpulkan fakta dan menguraikannya secara menyeluruh dan teliti sesuai dengan persoalan yang akan dipecahkan. 3.2. Sumber Data Sumber data yang diperlukan dalam penelitian ini adalah: Data Primer, yaitu data yang diperoleh atau dikumpulkan oleh peneliti secara langsung dari sumber datanyaData Sekunder, yaitu data yang bersumber dari berbagai referensi berupa literatur atau buku dan dokumen-dokumen yang ada serta tersedia ditempat penelitian didalamnya termasuk Peraturan Perundang-Undangan yang berkaitan dengan penyusunan dan penyajian laporan keuangan 3.2.1.Cara Pengumpulan Data a. Penelitian Kepustakaan (Library Reasearch) Tujuan dari penelitian ini adalah untuk memperoleh data sekunder dan untuk mengetahui indikator-indikator dari variabel yang diukur. b. Penelitian Lapangan (Field Research) Yaitu cara pengumpulan data dengan mengadakan penelitian langsung pada objek yang diteliti untuk kemudian dipelajari, diolah dan dianalisis. 3.2.2. Lokasi Penelitian Lokasi penelitian di Kantor Sekretariat Daerah Pemerintah Kabupaten Sanggau, Provinsi Kalimantan Barat. 3.3. Tahapan Penelitian Tahapan-tahapan analisis data dalam penelitian ini sesuai dengan analisis data kualitatif model Miles dan Huberman dalam Sugiyono (2010:91), yaitu sebagai berikut: Pengumpulan data, Reduksi data, Penyajian data, Pengambilan keputusan atau verifikasi, 3.4. Alat Analisis Peraturan Pemerintah Republik Indonesia Nomor 71 tahun 2010.Lampiran Kedua.Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 tentang Akuntansi Aset Tetap.Bulletin Teknis Standar Akuntansi Pemerintah Nomor 05 tentang Akuntansi Penyusutan.Wawancara 4. Hasil Penelitian 4.1. Implementasi Perlakuan Akuntansi Berdasarkan Pernyataan Standar Akuntansi Pemerintah Nomor 07 (Akuntansi Aset Tepat) Dengan terbitnya Peraturan Pemerintah Nomor 71 tahun 2010 yang berbasis akrual menggantikan Peraturan Pemerintah Nomor 24 tahun 2005 yang berbasis kas menuju akrual, berarti Standar Akuntansi Pemerintah telah mulai menggunakan basis akrual, akan tetapi pemerintah memberi 5 tahun masa transisi sebagai penyesuaian dan pembelajaran pemerintah untuk beralih ke basis akrual. Setelah 5 tahun maka semua entitas pemerintahan harus menggunakan basis akrual secara penuh pada laporan keuangannya. 4.2. Analisa Terhadap Laporan Inventaris Dan Neraca Tahun 2013 dan 2014 Laporan inventaris Sekretariat Daerah Pemerintah Kabupeten Sanggau, sesuai dengan fokus utama dari penelitian ini adalah mengenai penyusutan aset tetap, berdasarkan Pernyataan Standar Akuntansi Pemerintah nomor 07 dan Buletin Teknis 05 yang mengatur tentang Akuntansi Penyusutan Aset Tetap, tetapi berdasarkan laporan inventaris tahun anggaran 2013 dan 2014 yang dibuat oleh Sekretariat Daerah Pemerintah Kabupeten Sanggau dapat dilihat bahwa aset tetapnya tidak disusutkan dan sehingga jumlah nilai dari aset tetapnya selalu meningkat tiap tahunnya. 4.3. Klasifikasi Aset Tetap Pengklasifikasian aset tetap oleh Sekretariat Daerah Pemerintah Kabupaten Sanggau berdasarkan Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07, aset tetap dineraca diklasifikasikan menjadi enam akun sebagaimana dirinci dalam penjelasan berikut ini: TanahPeralatan dan MesinGedung dan BangunanJalan, Irigasi, dan JaringanAset Tetap LainnyaKonstruksi Dalam Pengerjaan A. a. b. 4.4. Penyusutan Aset Tetap Berdasarkan penelitian yang saya lakukan di Sekretariat Daerah Pemerintah Kabupaten Sanggau maka didapatkan bahwa metode yang digunakan dalam penyusutan aset tetap adalah metode garis lurus (straight line method) untuk setiap pos akun aset tetap. Rumus metodegaris lurus adalah sebagai berikut : 4.5. Analisa Untuk Kebijakan Akuntansi Aset Tetap di Sekretariat Daerah Pemerintah Kabupaten Sanggau Kebijakan Akuntansi Aset Tetap yang digunakan Sekretariat Daerah Kabupaten Sanggau adalah mengacu pada Peraturan Menteri Keuangan RepublikIndonesiaNomor 219/PMK.05/2013TentangKebijakan Akuntansi Pemerintah. 4.6. Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau 1. Penetapan Metode Penyusutan Sesuai dengan Buketin Teknis nomor 5 tentang akuntansi penyusutan, dalam penetapan metode penyusutan, metode garis lurus adalah metode yang paling populer karena dirasakan paling sederhana. 2. Pengungkapkan Penyusutan di dalam Catatan atas Laporan Keuangan (CaLK) Paragraf 79 PSAP 07 menyatakan bahwa informasi penyusutan yang harus diungkapkan dalam laporan keuangan adalah : 1) Nilai penyusutan 2) Metode penyusutan yang digunakan 3) Masa manfaat atau tarif penyusutan yang digunakan 3. Perhitungan dan Jurnal Penyusutan Dalam contoh perhitungan penyusutan penulis mengambil sampel aset tetap yang akan disusutkan berupa aset tetap yang memiliki nilai yang sangat besar sehingga sangat berpengaruh dan juga aset tetap yang mudah rusak atau usang. 1. Kendaraan Dinas Roda Empat, Toyota Fortuner V A/T Tahun Perolehan 2014 Nilai perolehan Rp 534.613.415,32 Umur manfaat 8 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk kendaraan dinas roda empat dengan rumus sebagai berikut: Penyusutan = = Rp 66.826.676,92 Berdasarkan hasil olahan data pada tabel 4.1 dapat dilihat bahwa dengan penyusutan tiap tahunnya sebesar Rp 66.826.676,92 yang didapat dari harga perolehan Toyota Fortuner V A/T, yaitu Rp 534.613.415,32 dibagi masa manfaat yaitu 8 tahun, maka nilai bukunya akan habis pada tahun 2022.Jurnal untuk mencatat penyusutan: Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 66.826.676,92 Kendaraan Dinas Toyota Fortuner V A/T Rp 66.826.676,92 2. Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi) Tahun Perolehan 2013 Nilai Perolehan Rp 125.637.576,49 Umur manfaat 4 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk alat berupa Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi) dengan rumus sebagai berikut: Penyusutan = = Rp 31.409.394,2 Berdasarkan hasil olahan data pada tabel 4.2 dapat dilihat bahwa penyusutan Unit Transceiver SSB Stational dan E2210ry (Alat Komunikasi), dengan biaya penyusutan makin menurun dari tahun ke tahun, akuntansi penyusutan untuk akhir tahun 2018 yaitu Rp 0 pada akhir masa manfaat dilakukan penyesuaian penyusutan sesuai dengan nilai buku terakhir. Jurnal untuk mencatat penyusutan: Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 31.409.394,12 Unit Transceiver SSB Stational dan E2210ry Rp 31.409.394,12 3. PC Unit Tahun Perolehan 2013 Nilai Perolehan Rp 58.537.347,37 Umur manfaat 4 tahun Berdasarkan nilai perolehan maka dapat di hitung penyusutan berdasarkan metode garis lurus untuk alat berupa pc unit dengan rumus sebagai berikut: Penyusutan = = Rp 14.634.336,8 Berdasarkan hasil olahan data pada tabel 4.3 dapat dilihat bahwa dengan penyusutan tiap tahunnya sebesar Rp 14.634.336,84 yang didapat dari harga perolehan PC Unit, yaitu Rp 58.537.374,69 dibagi masa manfaat yaitu 4 tahun, maka nilai bukunya akan habis pada tahun 2018.Jurnal untuk mencatat penyusutan PC Unit tahun pertama sampai tahun kelima adalah Diinvestasikan dalam aset tetap Akumulasi penyusutan – Rp 14.634.336,84 PC Unit Stational dan E2210ry Rp 31.409.394,12 4.7. Faktor-faktor Belum Diterapkannya Pernyataan Standar Akuntansi Pemerintahan (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau Faktor-faktor yang mempengaruhi belum diterapkannya akuntansi penyusutan aset tetap sesuai dengan Pernyataan Standar Akuntansi Pemerintahan Nomor 07 tentang Akuntansi Aset Tetap di Sekretariat Daerah Pemerintah Kabupaten Sanggau adalah sebagai berikut: a. Faktor Internal1. Menganggap belum wajib menggunakan basis akrual Adanya masa transisi untuk mempelajari hal-hal yang terdapat pada basis akrual mengakibatkan belum diwajibkan menggunakan basis akrual tersebut, seharusnya dimulai dari sekarang untuk mempelajari hal-hal yang terdapat pada basis akrual, agar pada saat wajib menggunakan basis akrual Sekretariat Daerah Pemerintah Kabupaten Sanggau sudah dapat beralih ke basis akrual. 2. Akuntansi penyusutan dipandang sebagai hal yang rumit Belum adanya Standar umum yang baku dan jelas terhadap penentuan masa manfaat terhadap suatu aset tetap yang membuat bingung untuk menerapkan akuntansi penyusutan serta belum adanya software atau aplikasi yang dapat mempermudah melakukan penyusutan. 3. Kualitassumber daya manusia yang belum memadai Persoalan ini sangat mendasar mengingat mekanisme perekrutan Pegawai Negri Sipil yang masih terpusat, meskipun kewenangan untuk pelaksanaan program peningkatan kualitas Sumber Daya Manusia ada di pemerintah daerah. Apalagi dengan adanya pemekaran daerah, hal ini menjadi persoalan tersendiri ketika Sumber Daya Manusia yang terbatas kemudian harus dibagi lagi. Kesiapan Sumber Daya Manusiasangat penting karena instansi kita masih kurang tenaga ahli akuntansi. Kemudian secara sarana dan prasarana masih perlu dipersiapkan untuk menuju Peraturan Pemerintah Nomor 71 Tahun 2010. b. Faktor Eksternal Kurangnya sosialisasi dari pemerintah tentang peraturan-peraturan yang menyangkut akuntansi baik itu penerapan akuntansi yang sesuai dengan Peraturan Pemerintah maupun penyusutan yang terjadi pada aset tetap yang dimiliki oleh Sekretariat Daerah Pemerintah Kabupaten Sanggau.Kurangnya pelatihan terhadap tenaga pencatatan aset dari instansi-instansi pemerintah dan sosialisasi yang masih kurang memadai. 4.8. Dampak Diterapkannya Penyusutan Aset Tetap Terhadap Penyajian Laporan Keuangan Sekretariat Daerah Pemerintah Kabupeten Sanggau Penerapan Sistem Akuntansi Pemerintah berbasis akrual dapat berdampak pada jangka waktu penyelesaian dan penyampaian laporan keuangan serta dapat berpengaruh terhadap jangka waktu pemeriksaan oleh Badan Pemeriksa Keuangan mengingat laporan yang harus disiapkan lebih banyak dari Sistem Akuntansi Pemerintah sebelumnya sesuai Peraturan Pemerintah Nomor 24 Tahun 2005. Bagi sebagian besar instansi pemerintah, penyusutan adalah unsur beban operasi yang terbesar, sehingga patut diakuntansikan dan dilaporkan sebagai beban operasional. Bagi pemerintah yang bukan merupakan entitas bermotif laba, pertanggungjawaban penyajian aset tetap merupakan akuntabilitas utama. Pada bulletin teknis 05 tentang akuntansi penyusutan, besarnya penyusutan setiap tahunnya dicatat dalam neraca dengan menambah nilai akumulasi penyusutan dan mengurangi ekuitas dana dalam akun diinvestasikan dalam aset tetap. Ilustrasi penyajian nilai perolehan aset, akumulasi penyusutan dan nilai buku aset tetap dalam neraca sebagian pada buletin teknis nomor 05 tentang akuntansi penyusutan adalah sebagai berikut : Aset Tetap Tanah xxx Peralatan dan Mesin xxx Gedung dan Bangunan xxx Jalan, Irigasi, dan Jaringan xxx Aset Tetap Lainnya xxx Akumulasi Penyusutan (xxx) Nilai buku Aset xxx Konstruksi dalam Pengerjaan xxx Total Aset Tetap xxx Jika Sekretariat Daerah Pemerintah Kabupaten Sanggau dalam laporan keuangannya menerapkan penyusutan dan menyajikan akumulasi penyusutan sekaligus nilai perolehan aset tetap akan berdampak nilai buku aset tetap sebagai gambaran dari potensi manfaat yang masih dapat diharapkan dari aset yang bersangkutan dapat diketahui. Karena neraca yang tidak overstate, dimana lebih besar dari yang seharusnya, misalkan kendaraan dinas yang dibeli 5 tahun yang lalu dicatat nilainya sama setiap tahunnya padahal performa dan fisik kendaraan tersebut telah usang, sehingga menfaatnya telah berkurang seiring waktu dan pemanfaatannya. Penyusutan juga dapat membantu dalam membuat kebijakan yang berkenaan dengan pengelolaan aset tetap, karena tiap tahunnya pemeliharaan untuk aset tetap berupa mesin akan berbeda. Penyusutan di Sekretariat Daerah Pemerintah Kabupaten Sanggau bukan untuk penciptaan dana pembelian aset tetap baru, namun sisa tahun ekonomis aset tetap yang baru akan menjadi pengingat bahwa manfaatnya akan habis dan lebih efektif dan efisien jika diganti yang baru. 5. Kesimpulan dan Saran 5.1. Kesimpulan 1. Implementasi Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat)Walaupun telah melakukan pengakuan, pengklasifikasian, pengukuran, dan pencatatan aset tetap secara benar, namun Sekretariat Daerah Pemerintah Kabupaten Sanggau belum menerapkan akuntansi penyusutan. Jadi Sekretariat Daerah Pemerintah Kabupaten Sanggau belum melakukan penerapan akuntansi penyusutan terhadap aset tetap yang sesuai dengan Peraturan Pemerintah Nomor 71 Tahun 2010 yang tertuang di dalam Standar Akuntansi Pemerintah Nomor 07. Sekretariat Daerah Pemerintah Kabupaten Sanggau belum menerapkan akuntansi penyusutan aset tetap baik pada laporan inventaris maupun neracanya namun untuk pengakuan dan pengklasifikasian aset tetap sudah sesuai dengan Standar Akuntansi Pemerintah Nomor 07.Terdapat perbedaan antara jumlah total pada akun di pos akun tanah, peralatan dan mesin, gedung dan bangunan serta jalan, jaringan dan instalasi antara neraca dan laporan inventaris dikarenakan adanya salah perhitungan dan ada aset-aset yang rusak berat yang tidak dapat digunakan secara permanen sehingga aset tetap tersebut harus dipindahkan ke kelompok aset lain-lain atau telah dilakukan penghapusbukuan yang telah disetujui pejabat terkait terhadap aset tetap yang nilainya telah disusutkan seluruhnya tetapi masih belum dikeluarkan dari laporan inventaris.2. Faktor yang mempengaruhi belum diterapkannya Pernyataan Standar Akuntansi Pemerintah (PSAP) Nomor 07 (Akuntansi Aset Tepat) Di Sekretariat Daerah Pemerintah Kabupaten Sanggau.a. Faktor InternalMenganggap Belum Wajib Menggunakan Basis Akrual Adanya masa transisi untuk mempelajari hal-hal yang terdapat pada basis akrual mengakibatkan belum diwajibkan menggunakan basis akrual tersebut, seharusnya dimulai dari sekarang untuk mempelajari hal-hal yang terdapat pada basis akrual, agar pada saat wajib menggunakan basis akrual Sekretariat Daerah Pemerintah Kabupaten Sanggau sudah dapat beralih ke basis akrual. Akuntansi Penyusutan dipandang sebagai hal yang Rumit Belum adanya Standar umum yang baku dan jelas terhadap penentuan masa manfaat terhadap suatu aset tetap yang membuat bingung untuk menerapkan akuntansi penyusutan serta belum adanya software atau aplikasi yang dapat mempermudah melakukan penyusutan. KualitasSumber Daya Manusia yang Belum Memadai Persoalan ini sangat mendasar mengingat mekanisme perekrutan Pegawai Negri Sipil yang masih terpusat, meskipun kewenangan untuk pelaksanaan program peningkatan kualitas Sumber Daya Manusia ada di pemerintah daerah. Apalagi dengan adanya pemekaran daerah, hal ini menjadi persoalan tersendiri ketika Sumber Daya Manusia yang terbatas kemudian harus dibagi lagi. Kesiapan Sumber Daya Manusiasangat penting karena instansi kita masih kurang tenaga ahli akuntansi. Kemudian secara sarana dan prasarana masih perlu dipersiapkan untuk menuju Peraturan Pemerintah Nomor 71 Tahun 2010. c. Faktor Eksternal Kurangnya sosialisasi dari pemerintah tentang Peraturan-peraturan yang menyangkut akuntansi penyusutan. Kurangnya pelatihan terhadap tenaga pencatatan aset dari instansi-instansi pemerintah dan sosialisasi yang masih kurang memadai. DAFTAR PUSTAKA Bastian, Indra. Sistem Akuntansi Sektor Publik. Penerbit Salemba Empat. Jakarta: 2011.Beams, Floyd A. et.al. Akuntansi Lanjutan. Edisi Kedelapan. Indeks. 2007.Buletin Teknis Standar Akuntansi Pemerintah Nomor 05. Penyusutan Aset Tetap. Komite Estándar Akuntansi Pemerintah. Jakarta: 2007.Halim, Abdul. Akuntansi Keuangan Daerah, Akuntansi Sektor Publik. Penerbit. Salemba Empat. Jakarta: 2010.Halim, Abdul dan Kusufi, Muhammad Syam. Akuntansi Sektor PublikAkuntansi Keuangan Daerah. Edisi 4. Penerbit Salemba Empat. Jakarta: 2012.Horngren dan Harrison. Akuntansi Edisi Ketujuh Jilid 1, Penerbit Erlangga. 2007.Idrus, Muhammad. 2009. Metode Penelitian Ilmu Sosial. Penerbit Erlangga. Yogyakarta: 2009.Mulyadi. Auditing Edisi 6. Penerbit Salemba Empat. Jakarta: 2008. Nordiawan, Deddy dan Ayuningtyas Hertianti. Akuntansi Sektor Publik Edisi 2. Penerbit Salemba Empat. Jakarta: 2011.Pemerintah Republik Indonesia. Peraturan Pemerintah Nomor 71 Tahun 2010 tentang Standar Akuntansi pemerintahan. 2010.Peraturan Menteri Keuangan Republik Indonesia Nomor 219/PMK.05/2013. Kebijakan Akuntansi Aset Tetap. Jakarta: 2013.Pernyataan Standar Akuntansi Pemerintahan Nomor. Lampiran II. 08 Peraturan Pemerintah Nomor 71 Tahun 2010. Akuntansi Aset Tetap (Pernyataan Standar Akuntansi Pemerintahan Nomor 07). Jakarta: 2010.Putra, Andi Sanjaya. Analisis Penerapan Akuntansi Aset Tetap Sesuai PSAP No. 07 Pada Lembaga Teknis Daerah (LTD) Badan Kesatuan Bangsa Dan Politik (Kesbangpol) Provinsi Kalimantan Barat Tahun 2013.Skripsi. Pontianak: Jurusan Akuntansi Fakultas Ekonomi Universitas Tanjungpura. 2014.Riahi, Ahmed dan Belkaoui. Accounting Theory Edisi 5. Penerbit Salemba Empat. Jakarta: 2012.Rudianto. Pengantar Akuntansi. Penerbit Erlangga. Jakarta: 2012.Sugiyono. Memahami Penelitian Kualitatif. Penerbit Alfabeta. Bandung: 2010.Yani, Ida. "Efektivitas dan Efisiensi Pengelolaan Barang Milik Daerah melalui aplikasi SIMBADA berdasarkan Permendagri Nomor 17 Tahun 2007 pada Badan Pengelolaan Keuangan dan Aset Daerah Kota Pontianak".Skripsi. Pontianak: Jurusan Akuntansi Fakultas Ekonomi Universitas Tanjungpura. 2012.

Mary Elizabeth King on Civil Action for Social Change,
the Transnational Women's Movement, and the Arab Awakening







Nonviolent resistance remains by and large a marginal
topic to IR. Yet it constitutes an influential idea among idealist social
movements and non-Western populations alike, one that has moved to the center
stage in recent events in the Middle East. In this Talk, Mary King—who has spent over 40 years promoting nonviolence—elaborates
on, amongst others, the women's movement, nonviolence, and civil action more
broadly.






Print version of this Talk (pdf)






What is, according to you, the central challenge or principal debate in
International Relations? And what is your position regarding this challenge/in
this debate?



The field of International Relations is different from
Peace and Conflict Studies; it has essentially to do with relationships between
states and developed after World War I. In the 1920s, the big debates concerned
whether international cooperation was possible, and the diplomatic elite were
very different from diplomats today. The roots of Peace and Conflict Studies go
back much further. By the late 1800s peace studies already existed in the
Scandinavian countries. Studies of industrial strikes in the United States were
added by the 1930s, and the field had spread to Europe by the 1940s. Peace and
Conflict Studies had firmly cohered by the 1980s, and soon encircled the globe.
Broad in spectrum and inherently multi-disciplinary, it is not possible to walk
through one portal to enter the field.



To me it is also important that Peace and Conflict
studies is not wary of asking the bigger hypothetical questions such as 'Can we
built a better world?' 'How do we do a better job at resolving conflicts before
they become destructive?' 'How do we create more peaceable societies?' If we do
not pose these questions, we are unlikely to find the answers. Some political scientists say that they do not wish to
privilege either violence or nonviolent action. I am not in that category,
trying not to privilege violence or
nonviolent action. The field of peace and conflict studies is value-laden in
its pursuit of more peaceable societies. We need more knowledge and study of
how conflicts can be addressed without
violence, including to the eventual benefit of all the parties and the larger
society. When in 1964 Martin Luther King Jr received
the Nobel Peace Prize, his remarks in Oslo that December tied the nonviolent
struggle in the United States to the whole planet's need for disarmament. He said
that the most exceptional characteristic of the civil rights movement was the
direct participation of masses of people in it. King's remarks in Oslo were also
his toughest call for the use of nonviolent resistance on issues other than
racial injustice. International nonviolent action, he said, could be utilized
to let global leaders know that beyond racial and economic justice, individuals
across the world were concerned about world peace:



I venture to suggest [above all] . . . that . . . nonviolence become
immediately a subject for study and for serious experimentation in every field
of human conflict, by no means excluding relations between nations . . . which
[ultimately] make war. . . .



In the half century since King made his address in
Oslo, nonviolent civil resistance has not been allocated even a tiny fraction
of the resources for study that have been dedicated to the fields of
democratization, development, the environment, human rights, and aspects of
national security. Many, many questions beg for research, including intensive
interrogation of failures. Among the new global developments with which to be
reckoned is the enlarging role of non-state, non-governmental organizations as
intermediaries, leading dialogue groups comprised of adversaries discussing
disputatious issues and working 'hands-on' to intervene directly in local
disputes. The role of the churches and laity in ending Mozambique's civil war
comes to mind. One challenge within IR is how to become more flexible in
viewing the world, in which the nation state cannot control social change, and
with the widening of civil space.





How did you arrive at
where you currently are in your thinking about IR?



I
came from a family that was deeply engaged with social issues. My father was the
eighth Methodist minister in six generations from North Carolina and Virginia.
The Methodist church in both Britain and the United States has a history of
concern for social responsibility ― a topic of constant discussion in my home
as a child and young adult. When four African American students began the
southern student sit-in movement in Greensboro, North Carolina, on February 1,
1960, by sitting-in at a Woolworth's lunch counter, I was still in college.
Although I am white, I began to think about how to join the young black people
who were intentionally violating the laws of racial segregation by conducting
sit-ins at lunch counters across the South. Soon more white people, very like
me, were joining them, and the sweep of student sit-ins had become truly
inter-racial. The sit-in movement is what provided the regional base for what
would become a mass U.S. civil rights movement, with tens of thousands of
participants, defined by the necessity for fierce nonviolent discipline. So,
coming from a home where social issues were regularly discussed it was almost
natural for me to become engaged in the civil rights movement. And I have
remained engaged with such issues for the rest of my life, while widening my
aperture. Today I work on a host of questions related to conflict, building
peace, gender, the combined field of gender and peace-building, and nonviolent
or civil resistance. At a very young age, I had started thinking as a citizen
of the world and watching what was happening worldwide, rather than merely in
the United States.



Martin Luther King (to whom I am
not related) would become one of history's most
influential agents for propagating knowledge of the potential for constructive
social change without resorting to violence. He was the most significant exemplar
for what we simply called The Movement. Yet the movement had two southern
organizations: in 1957 after the success of the Montgomery bus boycott of
1955-56, he created, along with others, the Southern Christian Leadership
Conference (SCLC). The other organization was the one for which I worked for
four years: the Student Nonviolent Coordinating Committee (SNCC, pron. snick), which initially came into being literally to coordinate
among the leaders of the student sit-in campaigns. As the sit-ins spread across
the South, 70,000 black, and, increasingly, white, students participated. By
the end of 1960, 3,600 would have been jailed.



SCLC and SNCC worked together but
had different emphases: one of our emphases in SNCC was on eliciting leadership
representing the voices of those who had been ignored in the past. We
identified many women with remarkable leadership skills and sought to
strengthen them. We wanted to build institutions that would make it easier for
poor black southern communities to become independent and move out of the
'serfdom' in which they lived. Thus we put less prominence on large
demonstrations, which SCLC often emphasized. Rather, we stressed the building
of alternative (or parallel) institutions, including voter registration,
alternative political parties, cooperatives, and credit unions.





What would a student
need (dispositions, skills) to become a specialist in IR or understand the
world in a global way?



One requirement is a subject that
has virtually disappeared from the schools in the United States: the field of
geography. It used to be taught on every level starting in kindergarten, but
has now been melded into a mélange called 'social sciences'. You would be
surprised at how much ignorance exists and how it affects effectiveness. I
served for years on the board of directors of an esteemed international
non-profit private voluntary organization and recall a secretary who thought
that Africa was a country. This is not simplistic — if you don't know the names
of continents, countries, regions, and the basic political and economic
history, it's much harder to think critically about the world. Secondly,
students need to possess an attitude of reciprocity and mutuality. No perfect
country exists; there is no nirvana without intractable problems in our world.
No society, for example, has solved the serious problems of gender inequity
that impede all spheres of life. Every society has predicaments and problems
that need to be addressed, necessitating a constant process. So we each need to
stand on a platform in which every nation can improve the preservation of the
natural environment, the way it monitors and protects human rights, transitions
to democratic systems, the priority it places on the empowerment of women, and
so on. On this platform, concepts of inferior and superior are of little value.



You also co-authored an article in 1965 about the role of women and how working in a political movement for equality
(the civil rights movement) has affected your perceptions of the relationship
between men and women. Do you believe that the involvement of women in the
Civil Rights Movement brought more gender equality in the USA and do you think
involvement in Nonviolent Resistance movements in other places in the world
could start such a process?



From within the heart of the civil
rights movement I wrote an article with Casey Hayden, with whom I worked in
Atlanta in the main office of the Student Nonviolent Coordinating Committee (SNCC) and in the
Mississippi Freedom Summer of 1964. Casey
(Sandra Cason) and I were deeply engaged in a series of conversations involving
other women in SNCC about what we had been learning, the lessons from our work aiding
poor black people to organize, and asking ourselves whether our insights from
being part of SNCC could be applied to other forms of injustice, such as inequality
for women. The document reflected our growth and enlarging understanding of how
to mobilize communities, how to strategize, how to achieve lasting change, and
was a manifestation of this expanding awareness. The title was Sex and Caste – A Kind of Memo. Caste is an ancient Hindu demarcation
that not only determines an individual's social standing on the basis of
the group into which one is born, but also differentiates and assigns
occupational and economic roles. It cannot be
changed. Casey and I thought of caste as comparable to the sex of one's birth.
Women endure many forms of prejudice, bias, discrimination, and cruelty merely
because they are female. For these reasons we chose the term caste. We sent our
memorandum to forty women working in local peace and civil rights movements of
the United States. The anecdotal evidence is strong that it inspired other
women, who started coming together collectively to work on their own
self-emancipation in 'consciousness raising groups.' It had appeared in Liberation magazine of the War Resisters
League in April 1966 and was a catalyst in spurring the U.S. women's movement; indeed, the consciousness-raising
groups fuelled the women's movement in the United States during the 1970s. Historians
reflect that the article provided tinder for what is now called 'second-wave
feminism', and the 1965 original is anthologized as one of the
generative documents of twentieth-century gender studies.



We
have to remember that women's organizations are nothing new, but have been
poorly documented in history and that much information has been lost. Women
have been prime actors for nonviolent social change in many parts of the world
for a long time. New Zealand was the first country to grant women the vote, in
1893, after decades of organizing. Other countries followed: China, Iran, later
the United States and the United Kingdom. Women in Japan would not vote until
1946. IR expert
Fred Halliday contends that one of the most remarkable transnational movements
of the modern age was the women's suffrage movement. The movement to enfranchise women may have been the biggest
transnational nonviolent movement of human history. It was a significant
historical phenomenon that throws light on how it is sometimes easier to bring
about social and political change now than in the past.





Nonviolent movements seem to be growing
around the world, and not only in dictatorships but also in democracies in
Europe and the USA. How do you explain this?



I think that the sharing of
knowledge is the answer to this question. Study in the field of nonviolent
action has accelerated since the 1970s, often done by people who are both
practitioners and scholars, as am I. Organizing nonviolently for social justice
is not new, but the knowledge that has consolidated during the last 40 years
has been major. The works of Gene Sharp
have been significant, widely translated, and are accessible through the Albert EinsteinInstitution. His first major work, The Politics of Nonviolent
Action, in three volumes, came out in 1973 (Boston: Porter Sargent
Publishers). It marked the development of a new understanding of how this form
of cooperative action works, the conditions under which it can be optimized,
and the ways in which one can improve effectiveness. Sharp's works have since been
translated into more than 40 languages. Also valuable are the works and
translations of dozens of other scholars, who often stand on his shoulders.
Today there may be 200 scholar-activists in this field worldwide, with a great
deal of work now underway in related fields. Knowledge is being shared not only
through translated works, but also through organizations and their training
programs, such as the War Resisters League International and the International
Fellowship of Reconciliation, each of which came into existence in Britain around
World War I. Both are still running seminars, training programs, and
distributing books. George Lakey's Training for Change and a new database at Swarthmore College that
he has developed are sharing knowledge. So is the International Center for Nonviolent Conflict, which has built
a dramatic record in a short time, having run more than 400 seminars and
workshops in more than 139 countries. The three major films that ICNC has
produced (for example, 'Bringing Down a Dictator'), have
been translated into 20 languages and been publicly broadcast to more than 20
million viewers.



After its
success, leaders from the Serbian
youth movement Otpor! (Resistance) that in 2000 disintegrated the Slobodan Milošević dictatorship formed a network
of activists, including experienced veterans from civil-resistance struggles in
South Africa, the Philippines, Lebanon, Georgia, and Ukraine to share their
experiences with other movements. People can now more
easily find knowledge on the World Wide Web, often in their original language
or a second language, and they can find networks that share information about
their experiences, including their successes and failures.



I reject the Twitter explanation for
the increased use of nonviolent action or civil resistance, because all
nonviolent movements appropriate the most advanced technologies available. This
pattern is related to the importance of communications for their basic success.
Nonviolent mobilizations must be very shrewd in putting across their purpose,
their goals and objectives, preparing slogans, and conveying information on how
people can become involved. In order for people to join—bearing in mind that
numbers are important for success—it is critically important to make clear
what goal(s) you are seeking and why you have elected to work with civil
resistance. This decision is sometimes hard to understand for people who have
suffered great cruelty from their opponent, and who maintain 'but we are the
victims', making the sharing of the logic of the technique of civil resistance vital.





What would you say is the importance of
Nonviolent Resistance Studies in the field of International Relations and
Political Science? And how do you counter those who argue that some forms of
structural domination are only ended through violence?



In
this case we can look at the evidence and stay away from arguing beliefs or
ideology. Thanks to political scientists Erica Chenoweth and Maria J. Stephan,
who have produced a discerning work, Why Civil Resistance Works (2011), we now have
empirical evidence that removes this question from mystery. They studied 323
violent and nonviolent movements that occurred between 1900 and 2006 and found
that the nonviolent campaigns were twice as effective as violent struggles in
achieving their goals, while incurring fewer costly fatalities and producing
much greater prospects for democratic outcomes after the end of the campaign.
They found only one area in which violent movements have been more successful,
and that is in secessions. So, we don't need to dwell in the realm of opinion,
but can read their findings. Other scholars have written about the same issues
using qualitative data ― by doing interviews, developing case studies, and analytical
descriptions ― but the work of Chenoweth and Stephan is quantitative, putting
it in a different category due to its research methods.





Reading 'Why Civil Resistance Works' it
caught my eye that nonviolent campaigns seem less successful in the Middle East
and Asia than in other regions. Did you see that also in your own work? And if
so, do you have an explanation for it? In addition, do you believe that the
'Arab Awakening' is a significant turn in history, or did the name arise too
quickly and will it remain a temporary popular phrase?



What
I encountered in working in the Middle East was an expectation, notion, or hope
among people that a great leader would save them and bring them out of darkness.
This belief seems often to have kept the populace in a state of passivity.
Sometimes such pervasive theories of leadership are deeply elitist: one must be
well educated to be a leader, one must be born into that role, one must be
male, or the first son, etc. Such concepts of leadership discourage the taking
of independent civil action.



I think that the Arab Awakening has
been significant for a number of reasons. As one example, there had been a
widespread (and patronizing) assumption in the United States and the West that
the Arabs were not interested in democracy. We have heard from various sources
including Israel for decades that Arabs are not attracted to democracy. As a
matter of fact, I think that all people want a voice. All human beings
wish to be listened to and to be able to express their hopes and aspirations.
This is a fundamental basis of democracy and widely applicable, although
democracy may take different forms. The Arab Awakening rebutted this arrogant
assumption. This does not mean that the course will be easy. One of my Egyptian
colleagues said to me, 'We have had dictatorship since 1952, but after Tahir
Square you expect us to build a perfect democracy in 52 weeks! It cannot
happen!'



Among the first concessions
sought by the 2011 Arab revolts was rejection of the right of a dictator's sons
to succeed him. The passing of power from father to son has been a
characteristic of patriarchal societies, in the Arab world and elsewhere. Anthropologist John Borneman notes, 'The public renunciation of the son's claim to inherit the
father's power definitively ends the specific Arab model of succession that has
been incorporated into state dictatorships among tribal authorities'. In Tunisia to Egypt, Libya,
Syria, and Yemen (not all of which are successes), such movements have sought
to end the presumption of father-son inheritance of rule.



I believe that we are seeing the start of a broad democratization process
in the Middle East, not its end. The learning and preparation that had been occurring
in Egypt prior to Tahrir Square was extensive. Workshops had been underway for
10 to 15 years before people filled Tahrir Square. Women bloggers had for years
been monitoring torture and sharing news from outside. One woman blogger
translated a comic book into Arabic about the Reverend Dr. Martin Luther King
Jr, from the 1960s, and had it distributed all over Cairo. Labor unions had
been very active. According
to historian Joel Beinin, from 1998 to 2010 some 3 million laborers took part
in 3,500 to 4,000 strikes, sit-ins, demonstrations, and other actions,
realizing more than 600 collective labor actions per year in 2007 and 2008. In the years immediately before the revolution, these
actions became more coherent. Wael Ghonim, a 30-year-old Google executive, set
up a Facebook page and used Google technologies to share ideas and knowledge
about what ordinary people can do. The April 6 Youth Movement, set up in 2008, three years before Tahrir, sent one of
its members to Belgrade in 2009, to learn how Otpor! had galvanized the
bringing down of Milošević. He returned to Cairo with materials and films,
lessons from other nonviolent movements, and workshop materials. This all goes
back to the sharing of knowledge. Yet the Egyptians have now come to the point
where they must assume responsibility and accountability for the whole and make
difficult decisions for their society. It will be a long and difficult process.
And it raises the question of what kind of help from outside is essential.





Why do you raise this point; do you think
outside help is essential?



I know from having
studied a large number of nonviolent movements in different parts of the globe
that the sharing of lessons laterally among mobilizations and nonviolent
struggles is highly effective. African American leaders were traveling by
steamer ship from 1919 until the outbreak of World War II to the Indian
subcontinent, to learn from Gandhi and the Indian independence struggles. This
great interchange between black leaders in the United States and the Gandhian
activists, as the historian Sudarshan Kapur shows in Raising
Up A Prophet (1992), was critically significant in the
solidification of consensus in the U.S. black community on nonviolent means. I have written about how the knowledge moved from East
to West in my book Mahatma Gandhi and Martin Luther King. Scholarly exchanges and interchanges among activists
from other struggles are both potentiating and illuminating. Most
observers fail to see that nonviolent mobilizations often have very deep roots
involving the lateral sharing of experience and know-how.





You have written a book about the first
uprising, or 'intifada', in the Occupied Palestinian Territories between 1987
and 1993. The second Palestinian uprising did not contain much nonviolent
tactics though. Do you foresee another uprising soon? If not, why? If yes, do
you think that Nonviolent Actions will play again an important role in that
uprising, or is it more likely to turn violent?



Intifada is linguistically a
nonviolent word: It means shaking off and has no violent implication
whatsoever. (This word is utterly inappropriate for what happened in the
so-called Second Intifada, although it started out as a nonviolent endeavor.)
In the 1987 intifada, virtually the entire Palestinian society living under
Israel's military occupation unified itself with remarkable cohesion on the use
of nonviolent tools. The first intifada (1987-1993, especially 1987-1990)
benefited from several forces at work in the 1970s and 1980s, about which I
write in A Quiet Revolution (2007), one of which came from Palestinian activist
intellectuals working with Israeli groups, who wanted to end occupation for
their own reasons. These Israeli peace activists thought the occupation
degraded them, made them less than
human, in addition to oppressing Palestinians. The second so-called intifada
was not a 'shaking off'. For the first time, it bade attacks against the
Israeli settlements, which had not occurred before.



Let me put it this way: in virtually every situation, there is some
potential for human beings to take upon themselves their own liberation through
nonviolent action. We may expect that such potential is dormant and waiting for
enactment. Disciplined nonviolent action is underway in a number of
village-based struggles against the separation barrier in the West Bank right
now, in which Israeli allies are among the action takers. As another example,
the Freedom Theatre in Jenin is using Freedom Rides, a concept
adopted from the U.S. southern Civil Rights Movement, riding buses to the South
Hebron Hills villages and along the way using drama, music, and giant puppets
as a way of stimulating debate about Israeli occupation. Bloggers and writers
share their experiences (see e.g. this post by Nathan Schneider). For
the first time, as we speak, the Freedom Bus will travel from the West Bank to
make two performances in historic pre-1948 Palestine (Israel), in Haifa and the
Golan, in June 2013. A Palestinian 'Empty Stomach' campaign, led by Palestinian
political prisoners in Israel, has had some success in using hunger strikes to
press Israeli officials for certain demands. With the purpose of prevailing
upon Israel to conform to international resolutions pertaining to the
Palestinians and to end its military occupation, Palestinian civic
organizations in 2005 launched a Boycott, Divestment Sanctions (BDS) campaign,
drawing upon the notable example of third-party sanctions applied in the
anti-apartheid struggle in South Africa. The Palestinian Authority has called
for non-state observer status at the United Nations and supports the boycotting
of products from Israeli settlements resistance.



More and more Palestinians are now
saying, 'We must fight for our rights with nonviolent resistance'. Many
Israelis are also deeply concerned about the future of their country. I
recently got an email from an Israeli who was deeply affected by reading Quiet
Revolution and has started to reach out to
Palestinians and take actions to bring to light the injustices that he
perceives. Tremendous debate is underway about new techniques, novel processes,
and how to shift gears to more effective mutual action. The United States
government and its people continue to pay for Israel's occupation and
militarization, which has abetted the continuation of conflict, although it is
often done in the name of peace! The United States has not incentivized the
building of peace. It has done almost nothing to help the construction of
institutions that could assist coexistence.



Also,
it is very important for the entire world, including Israelis, to recognize
intentional nonviolent action when they see it. The Israeli government
persisted in denying that the 1987 Intifada was nonviolent, when the Palestinian
populace had been maintaining extraordinary nonviolent discipline for nearly
three years, despite harsh reprisals. Israeli officials continued to call it
'unending war' and 'the seventh war'. Indeed, it was not perfect nonviolent discipline,
but enough that was indicative of a change in political thinking among the
people in the Palestinian areas that could have been built upon. Although some
Israeli social scientists accurately perceived the sea change in Palestinian
political thought about what methods to use in seeking statehood and the
lifting of the military occupation, the government of Israel generally did not
seize upon such popularly enacted nonviolent discipline to push for progress.
My sources for Quiet Revolution
include interviews with Israelis, such as the former Chief Psychologist of the
Israel Defense Force and IDF spokesperson.





Your latest book is about the transitions
of the Eastern European countries from being under Soviet rule to independent
democracies. You chose to illustrate these transitions with New York Times
articles. Why did you chose this approach; do you think the NY Times was
important as a media agency in any way or is there another reason?



There
is another reason: The New York Times
and CQ Press approached me and asked if I would write a reference book on the
nonviolent revolutions of the Eastern bloc, using articles from the Times that I would choose upon which to
hang the garments of the story. The point of the work is to help particularly
young people learn that they can study history by studying newspapers. The book
gives life to the old adage that newspaper reporters write the first draft of
history. In the book's treatment of these nonviolent revolutions, I chose ten Times articles for
each of the major ten struggles that are addressed, adding my historical
analysis to complete the saga for each country. It had been difficult for Times reporters to get into Poland, for
example, in the late 1970s and the crucial year of 1980; they sometimes risked
their lives. Yet it's in the nature of journalism that their on-the-spot
reportage needed additional analysis; furthermore newspaper accounts often
stress description.



After
the 1968 Prague Spring, when the Soviet Union sent 750,000 troops and tanks
from five Warsaw Pact countries into Czechoslovakia, crushing that revolt,
across Eastern Europe a tremendous amount of fervent work got underway by small
non-official committees, often below the radar of the communist party states.
This included samizdat (Russian for
'self published'), works not published by the state publishing machinery,
underground publications that were promoting new ways of thinking about how to
address their dilemma. Poland, Czechoslovakia, and Lithuania were the most
active in the Eastern bloc with their major but covert samizdat. As it was
illegal in Czechoslovakia for a citizen to own a photocopy machine, 'books'
were published by using ten pieces of onion-skin paper interspersed with carbon
sheets, 'publishing' each page by typing it and its copies on a manual
typewriter.



The
entire phenomenon of micro-committees, flying universities, samizdat boutiques,
seminars, drama with hidden meanings, underground journals, and rock groups
transmitting messages eluded outside observers, who were not thinking about
what the people could do for themselves. The economists and Kremlinologists who
were observing the Eastern bloc did not discern what the playwrights, small
committees of activist intellectuals, local movements, labor unions,
academicians, and church groups were undertaking. They did not imagine the
scope or scale of what the people were doing for themselves with utmost
self-reliance. In essence, no one saw these nonviolent revolutions coming, with
the exception of the rare onlooker, such as the historian Timothy Garton Ash. Even today the
peaceful transitions to democracy of the Eastern bloc are sometimes explained
by saying 'Gorby did it', when Gorbachev did not come to power until 1985. Or by
attributing the alterations to Reagan's going to Berlin and telling Gorbachov
to tear down the Wall. 



By
December 1981, Poland was under martial law, which unleashed a high degree of
underground organizing, countless organizations of self-help, reimagining of
the society, and the publishing of samizdat. Still, even so, some people
believe that this sweeping political change was top-down.  It is indisputably true that nonviolent
action usually interacts with other forces and forms of power, but I would say
that we need this book for its accessible substantiation of historically
significant independent nonviolent citizen action as a critical element in the
collapse of the Soviet Union.





You also mention Al Jazeera as an
important media agency in your most recent blog post at 'Waging Nonviolence'.
You wrote that Al Jazeera has an important role in influencing global affairs.
Could you explain why? And more generally, how important is diversification of
media for international politics?



Al
Jazeera generally has not been taking the point of view of the official organs
of governments of Arab countries and has usually not reported news from
ministries of information. Additionally, it often carries reports from local
correspondents in the country at issue. If you are following a report from
Gaza, it is likely to be a Gazan journalist who is transmitting to Al Jazeera.
If it is a report from Egypt, it may well be an Egyptian correspondent. Al
Jazeera also has made a point of reporting news from Israel, and utilizing
reporters in Tel Aviv, which may be a significant development. Certainly in the
2010-2011 Arab Awakening, it made a huge difference that reports were coming
directly from the action takers rather than the official news outlets of Arab
governments.



President
George W. Bush did not want Al Jazeera to come to the United States, because he
considered it too anti-American. I remember reading at the time that the first
thing that Gen. Colin Powell said to Al Jazeera was 'can you tone it down a
little?' when asking why Al Jazeera couldn't be less anti-American in its news.
To me, either you support free speech or you do not; it's free or it's not: You
can't have a little bit of control and a little bit of freedom.



Until
recently, Al Jazeera was not easily available in the United States, except in
Brattleboro, Vermont; Washington, DC; and a few other places. It was difficult
to get it straight in the United States. I mounted a special satellite so that
I could get Al Jazeera more freely. This does not speak well for freedom of the
press in the United States. This may change with the advent of Al Jazeera
America, although we still do not know to what degree it will represent an
editorially free press.



News
agencies are important for civil-resistance movements for major reasons.
Popular mobilizations need good communications internally and externally!  People need to understand clearly what is the
purpose and strategy and to be part of the making of decisions. Learning also crucially
needs to take place inside the movement: activist intellectuals often act as
interpreters, framing issues anew, suggesting that an old grievance is now
actionable. No one expects the butcher, the baker, or the candlestick maker,
and everyone else in the movement to read history and theory.



When
news media are interested and following a popular movement of civil resistance,
they can enhance the spread of knowledge. In the U.S. civil rights movement,
the Southern white-owned newspapers considered the deaths of black persons or
atrocities against African Americans as not being newsworthy. There was
basically a 'black-out', if you want to call it that, with no pun. Yet dreadful
things were happening while we were trying to mobilize, organize, and get out the
word. So SNCC created its own media, and Julian Bond
and others and I set up nationwide alternative outlets. Eventually we had 12
photographers across the South. This is very much like what the people of the
Eastern bloc did with samizdat — sharing and disseminating papers, articles,
chapters, even whole books. The media can offer a tremendous boost, but
sometimes you have to create your own.





Last question. You combine scholarship
with activism. How do you reconcile the academic claim for 'neutrality' with
the emancipatory goals of activism?



To
be frank, I am not searching for neutrality in my research. Rather, I strive
for accuracy, careful transcription, and scrupulous gathering of evidence. I
believe that this is how we can become more effective in working for justice,
environmental protection, sustainable development, pursuing human rights, or
seeking gender equity as critical tools to build more peaceable societies.
Where possible I search for empirical data. So much has been ignored, for
example, with regards to the effects of gendered injustice. I do not seek
neutrality on this matter, but strong evidence. For example, since the 1970s, experts
have known that the education of women has profoundly beneficial and measurable
effects across entire societies, benefiting men, children, and women. Data from
Kerala, India; Sri Lanka; and elsewhere has shown that when you educate women
the entire society is uplifted and that all indicators shift positively. The
problem is that the data have for decades been ignored or trivialized. We need
much more than neutrality. We need to interpret evidence and data clearly to
make them compelling and harder to ignore. I think that we can do this with
methodologies that are uncompromisingly scrupulous.





Mary Elizabeth King is professor of peace and conflict studies at the
UN-affiliated University for Peace and and is Scholar-in-Residence in the
School of International Service, at the American University in Washington, D.C.
She is also a Distinguished Fellow of the Rothermere American Institute at the
University of Oxford, in the United Kingdom. Her most recent book is The
New York Times on Emerging Democracies in Eastern Europe (Washington, D.C.:
Times Reference and CQ Press/Sage, 2009), chronicling the nonviolent
transitions that took place in Poland,  Hungary, East Germany,
Czechoslovakia, the Baltic states, Serbia, Georgia, and Ukraine in the late
1980s and early 1990s. She is the author of the highly acclaimed A
Quiet Revolution: The First Palestinian Intifada and Nonviolent Resistance (New
York: Nation Books, 2007; London: Perseus Books, 2008), which examines crucial
aspects of the 1987 uprising overlooked or misunderstood by the media,
government officials, and academicians. 





Related links





King's personal page 
Read the book edited by
King on Peace Research for Africa
(UNU, 2007) here (pdf) 
Read the book by King Teaching Model: Nonviolent Transformation of
Conflict (UNU, 2006) here (pdf)










Print version of this Talk (pdf)





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The present study documents a language educator's reflection on two transitions that mirror current curricular changes in undergraduate language programs in the United States. The first chronicles her personal pedagogical transformation from a general-purposes Spanish language professor and her adjustment to teaching as a visiting professor in a Spanish for Specific Purposes (SSP) language-learning environment at the United States Air Force Academy. The second reports the evolution over several decades of the Spanish language program at University of Alabama at Birmingham from a traditional general Spanish-language program to a multipurpose program. The study suggests that SSP and liberal arts values are not mutually exclusive, and it explores what Spanish for General Purposes (SGP) can learn from SSP. Spanish programs that find common ground and hybridize to respond to multiple demands of today's Spanish learners are likely to be the most successful in the future. ; To cite the digital version, add its Reference URL (found by following the link in the header above the digital file). ; A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 88 The Unexpected Spanish for Specific Purposes Professor: A Tale of Two Institutions Sheri Spaine Long United States Air Force Academy University of Alabama at Birmingham Abstract: The present study documents a language educator's reflection on two transitions that mirror current curricular changes in undergraduate language programs in the United States. The first chronicles her personal pedagogical transformation from a general-purposes Spanish language professor and her adjustment to teaching as a visiting professor in a Spanish for Specific Purposes (SSP) language-learning environment at the United States Air Force Academy. The second reports the evolution over several decades of the Spanish language program at University of Alabama at Birmingham from a traditional general Spanish-language program to a multipurpose program. The study suggests that SSP and liberal arts values are not mutually exclusive, and it explores what Spanish for General Purposes (SGP) can learn from SSP. Spanish programs that find common ground and hybridize to respond to multiple demands of today's Spanish learners are likely to be the most successful in the future. Keywords: language learning curriculum, liberal arts, medical Spanish, military language learning, Spanish for General Purposes (SGP), Spanish instruction, Spanish for Specific Purposes (SSP), United States Air Force Academy, University of Alabama at Birmingham (UAB) Introduction This academic year, I dubbed myself the unexpected Spanish for Specific Purposes (SSP) professor because specialized career-focused instruction became part of my pedagogical repertoire. Working in a SSP language-learning environment has made me take stock of what mainstream language educators can gain from exposure to the philosophy and instructional techniques of languages for specific purposes. I am serving currently as Distinguished Visiting Professor of Spanish at the United States Air Force Academy. I am a permanent Professor of Spanish at the University of Alabama at Birmingham (UAB). In this reflective paper, I chronicle two transitions. First, I share observations about my transition from general purposes language instruction to the more focused language-learning setting at the United States Air Force Academy. Language learning at the United States Air Force Academy exemplifies the definition of a Spanish for Specific Purposes (SSP) program because it is dedicated to the goal of educating future Air Force officer-leaders with a global perspective. Secondly, I narrate from an administrative/ administrator's point of view UAB's evolution from a traditional Spanish curriculum to a dual-purpose program that includes a SSP certificate. I conclude that both the United States Air Force Academy and UAB Spanish language programs provide unique insights into the curricular changes and challenges in language teaching that have emerged during the last several decades in higher education. My experiences in these respective undergraduate Spanish programs show that signature language curricula have been and can be developed to serve diverse missions of learners and institutions and that intellectual and practical needs simultaneously helped mold these A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 89 programs. The United States Air Force Academy and UAB Spanish language programs are traditional and nontraditional at the same time. I posit they will resemble our future hybridized Spanish language programs. For purposes of this paper, I understand hybridized to mean multipurpose programs that have SSP components and a liberal arts foundation. The subfield of SSP can be defined as a practice that gives language learners access to the Spanish that they need to accomplish their own academic or occupational goals (Sánchez-López, 2013). It is necessary to locate SSP within the domain of Second Language Acquisition (SLA) in order to recognize that SSP is not a departure from current theory or practices in foreign language education. The counterpoint to SSP is Spanish for General Purposes (SGP). SGP is a broad descriptor for the teaching and learning of Spanish in ways that can be exploratory in nature. It is language teaching and learning that is likely not to have a singular career focus. Along with the concept of language learning for cultural breadth, traditionally SGP has been ensconced within the notion of liberal arts education. After almost 20 years of teaching principally undergraduate SGP at UAB, I relocated to Colorado Springs to experience anew the teaching and learning of Spanish in a different context. The learning environment that I envisioned at the service academy would be focused on the specific Air Force mission within undergraduate higher education. By contrast, I am the product of a liberal arts education that was not singularly focused on a specific career. For the last several decades, I have taught students with a variety of goals, both professional and personal. The teaching and learning environment with which I am the most familiar is rooted in the model of a liberal education that has historically framed SGP programs across the United States over the last 75 years. Goals of the liberal arts education include such attributes as thinking critically, possessing broad analytical skills, learning how to learn, thinking independently, seeing all sides of an issue, communicating clearly (orally and in writing), exercising self-control for the sake of broader loyalties, showing self-assurance in leadership ability, and participating in and enjoying (cross-)cultural experience (Blaich, Bost, Chan, & Lynch, 2010). By reviewing some attributes commonly found in definitions of a liberal arts education, I highlight the cornerstone of numerous undergraduate programs in higher education. My goal is not to produce a comprehensive list of its characteristics. In fact, one finds variations in the definition of the liberal arts education tailored to suit institutional realities and needs. The elements that I emphasize in the present discussion are particular characteristics, such as analytical and critical thinking, leadership development, civic responsibility and cultural breadth, which are especially relevant to how these two Spanish language programs evolved at both the United States Air Force Academy and UAB. Although critical thinking may not be one of the characteristics that spring to mind within military education given the realities of obedience, discipline and hierarchy, critical thinking is an essential characteristic of military officers that must make decisions in complex situations. The teaching/learning of the ability to analyze critically is key in military service academies and in civilian institutions, such as UAB. UAB and arrived at the United States Air Force Academy in summer 2011. Because of the courses that I had been asked to design and teach, I knew that the United States Air Force Academy's curriculum was not about technical instruction as in Spanish for Military Purposes. In fact, my fall courses had mainstream course titles that one might find in any Spanish program: Literature and Film of Spain and Latin American Civilization and Culture. My military supervisors told me that I was invited here to bring a different perspective and pedagogy into the classroom. As my first semester unfolded, I set out to learn from diverse A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 90 pupils and faculty members and to absorb and adapt to the differences before me. The United States Air Force Academy's mission fits neatly on a sign that everyone reads upon entering the military installation: "Developing Leaders of Character." The United States Air Force Academy (2011) is an undergraduate institution, awarding the BS degree as part of its mission to inspire and develop officers with knowledge, character and discipline. Undergraduates are referred to as cadets, and this underscores both the military and academic focus of the learners. After a few weeks at the United States Air Force Academy, I realized that I had landed in a one-of-a-kind educational setting. The institution subscribes to and emphasizes many of the key core values that I associate with a liberal arts education while additionally providing technical training. As Pennington (2012) pointed out in her recent commentary in The Chronicle of Higher Education, we need to acknowledge that preparing for work and pursuing a liberal arts education are not mutually exclusive. Considering liberal arts principles and professional training as polar opposites is a deeply ingrained notion by many individuals in higher education and in society at large. This belief needs to change because of the type of complex preparation that today's students will need to flourish in the future. Below is the complete list of shared outcomes of the Unites States Air Force Academy. Even with a cursory examination, one finds intertwined traditional liberals arts concepts and elements associated with technical education for engineers, scientists and warriors: Shared United States Air Force Academy Outcomes (2011) Commission leaders of character who embody the Air Force core values. . . . . .committed to Societal, Professional, and Individual Responsibilities  Ethical Reasoning and Action  Respect for Human Dignity  Service to the Nation  Lifelong Development and Contributions  Intercultural Competence and Involvement . . .empowered by integrated Intellectual and Warrior Skills  Quantitative and Information Literacy  Oral and Written Communication  Critical Thinking  Decision Making  Stamina  Courage  Discipline  Teamwork . . .grounded in essential Knowledge of the Profession of Arms and the Human & Physical Worlds  Heritage and Application of Air, Space, and Cyberspace Power  National Security and Full Spectrum of Joint and Coalition Warfare A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 91  Civic, Cultural and International Environments  Ethics and the Foundations of Character  Principles of Science and the Scientific Method  Principles of Engineering and the Application of Technology Source: http://www.usafa.edu/df/usafaoutcomes.cfm?catname=Dean%20of%20Faculty Values such as critical thinking, ethics and ethical reasoning, respect for human dignity, lifelong development and contributions, intercultural competence, and oral and written communication are integral to a liberal arts education and are the foundation of cadet education. The first phrase that frames the entire list—"Commission leaders of character who embody the Air Force core values. . ."—is key to my contention that the United States Air Force Academy's type of SSP is the teaching and learning of languages in the broader context of leadership education. The direct relationship between what one associates with well-informed leaders and liberal arts values emphasizes the importance of nurturing future leaders (whether cadets or college students) that are civically and globally astute. Leadership development clearly underpins both liberal arts values and those of the United States Air Force Academy. Like many undergraduate institutions in the United States, Spanish is widely taught at the United States Air Force Academy. According to Diane K. Johnson, an institutional statistician, there are a total of more than 500 cadets (out of a total cadet enrollment of over 4,000) that are in Spanish classes (introductory through advanced) in spring semester 2012. There are also cadets enrolled in 7 other languages that are labeled strategic or enduring. Notably, there is no language major at the United States Air Force Academy. However, there is a Foreign Area Studies major. Also, cadets can declare a minor in a language. There were 327 cadets with minor in languages at the time of this spring semester 2012 snapshot. The specific mission statement of the United States Air Force Academy's Department of Foreign Languages is: "To develop leaders of character with a global perspective through world-class language and culture education." Language and culture are embedded in the concept of the kind of global perspective that a 21st-century leader must possess. From Washington DC to Wall Street, there is agreement that future leaders internationally—both military and civilian—need to be multilingual and culturally adept to be able to navigate and lead in the 21st century (Education for global leadership, 2006). According to Lt. Col. Western (2011), it is imperative that our military comprehend that maintaining world leadership and security requires a broad understanding of other languages, cultures and thought processes. Although the Department of Defense's report (2012) on "Sustaining United States Global Leadership: Priorities for 21st Century Defense" does not directly address language and cultural expertise, many of theses priorities rely on knowledge from military leaders with considerable language and cultural acumen. Historically, the language department has always had a dual purpose that has consisted of SSP focusing on developing future Air Force officers, while providing many elements of a liberal arts education. From the following list, you will see a sampling of the generic course titles. They are not a departure from what one might find at other institutions: Basic Spanish I & Basic Spanish II (Spanish 131–132), Intermediate Spanish A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 92 I & Intermediate Spanish II (Spanish 221–222), Advanced Spanish I & Advanced Spanish II (Spanish 321–322), Civilization and Culture (Spanish 365), Current Events in the Spanish-Speaking World (Spanish 371), Introduction to Peninsular Literature (Spanish 376), Introduction to Latin American Literature (Spanish 377), Advanced Spanish Readings (Spanish 491), and Special Topics (Spanish 495). The course titles do not offer clues as to how these classes might differ from the average civilian college or university classes with similar names. In my experience teaching and/or observing these classes, differences do stand out because language learners at the United States Air Force Academy focus on application of language as a skill combined with cultural and historical knowledge. The cadets also seek intellectual breadth through the analysis of multiple perspectives particularly found in intermediate- to upper-level Spanish language classes. In the first six months in residence at the United States Air Force Academy, I observed that cadets are more intellectually broad than I assumed at the outset. Cadets read about literature and culture, analyzed film, and even wrote poetry in Spanish with gusto. They do perform in the classroom with a defined career in mind. The focus on the military profession and leadership changes the daily routine in the language classroom. By emphasizing deliberate leadership and language teaching and/or learning opportunities, crosspollination enhances the classroom exper-ience and improves institutional learning outcomes. Form cannot be divorced from function in language learning, so the synthesis of leadership development and language/cultural learning occurs. Recent studies from interdisciplinary research with the neurosciences and education show that fusion between disciplines can provide effective pathways to learning (Coyle, Hood, & Marsh, 2010). Teaching Spanish at the United States Air Force Academy altered my preparations and delivery. Because of SSP, I adapted to differences that are administrative, operational, pedagogical, experiential and conceptual. First, I experienced the surface-level administrative transformations from SGP to the special brand of SSP at this institution. I learned about:  Classroom rituals that include military protocols, such as calling the class to attention in Spanish, inspecting students' regulation dress and upholding other classroom standards in the target language;  References to Air Force traditions and military rank in the target language;  And, lock down, active shooter and natural disaster drills that might happen during class time in the target language. Additionally, there were different details in course design that reshaped my pedagogical filter. During an examination of all Spanish language course syllabi at the United States Air Force Academy, I noticed that the communities standard from the 5Cs in the Standards for Foreign Language Learning (1999) is often replaced with a different C that stands for Careers. The focus on the professional use of Spanish is starkly emphasized through this substitution. On an operational level in the classroom, staying abreast of current events in the Spanish-speaking world and being able to interpret them—such as changes in government officials, political and economic transitions in the target culture—take on greater importance while teaching at the United States Air Force Academy. For example, when A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 93 learners know that they might be assigned to carry out tasks in any Latin American country in the future, the learners understandably pay more attention to geographical details, how economic conditions impact political situations, how longstanding historical realities affect the current mood, and so on. The language-learning environment carries with it a cachet of practical information, and it also supplies complex situations and problem-solving scenarios on which future Air Force decision makers can cut their teeth. Language practice includes creating a number of hypothetical SSP situations in which cadets participate in order to foreshadow their leadership roles, such as role-play opportunities that are relevant to Air Force operations. For example, cadets might be asked what they would do and say as a United States Air Attaché or an intelligence officer stationed in Latin America. On the conceptual level, I am currently organizing and creating a seminar that is titled War in the Arts, Literature and Film in Spain and Latin America. It is a themed-humanities seminar that offers a rich lexical environment and an opportunity to focus on the profession of war, ethics, conflict and peacekeeping in the context of film, art and print texts of the Spanish-speaking world. Considering, for example, the representation of the warrior in a literary work provides an opportunity to discuss ethics and strategies and to analyze the representation of leaders across cultures. At the United States Air Force Academy, I have participated in preparing cadets to go on semester-long exchanges to foreign military academies. Some of this is done through wayside teaching at our Spanish conversation table, emphasizing the type of current and relevant social, linguistic, and cultural information that a cadet might need to function abroad in a variety of contexts and represent the United States. One way to prepare for going abroad has been to encourage and mentor cadets to volunteer for selection to host visiting military dignitaries, such as ranking delegations from the Colombian and Mexican Air Force. To prepare cadets, instructors share with them tips about how to interact appropriately and to display leadership through social intelligence and knowledge of protocol in the target language and culture. As a follow up, debriefing after these events is essential to discuss perceptions and observations and to develop cross-cultural competence. Much like teaching and interacting with SGP students, there are immediate needs, and then, there is the important long-range goal of encouraging life-long learning in Spanish. In the context of the United States Air Force, there are programs that make this objective more concrete than what is generally experienced by students in civilian colleges and universities. To take advantage of what the Air Force has to offer, I have also learned about LEAP (Language Enabled Airman Program), which provides for structured life-long language learning for specific purposes in the Air Force. According to the Air Force Culture and Language Center ("Air force culture," 2012), LEAP is designed to sustain, enhance and utilize the existing language skills and talents of Airmen in the program. The stated goal of LEAP is to develop a core group of Airmen across specialties and careers possessing the capability to communicate in one or more foreign languages. To become a participant in LEAP, Airmen must already possess moderate to high levels of proficiency in a foreign language. Individuals that apply and are accepted into the LEAP program receive regular training both face to face and online in the target language as well as have immersion opportunities at intervals during their careers. Working to encourage and help cadets apply for LEAP is another SSP goal at the United States Air Force. A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 94 These are an overview of my unexpected SSP experiences at the Air Force Academy. My transformation from SGP to SSP started with learning and applying new vocabulary that focuses on cadets' professional needs. Later, I began to think of my learners as future leaders that will need to perform and apply knowledge to make judgments about the Spanish-speaking individuals and groups. This motivated me to reorganize courses and reconceive of them with a keener eye toward performance and to explore ways to get cadets to think beyond their immediate milieu. With the overlay of leadership development and military culture, this teaching experience has driven me to operate in a more interdisciplinary fashion than before. I experienced first hand a teaching and learning climate that offers a unique hybrid of liberal arts and technical education in a military context. Perhaps the best lesson that SSP teaches is to constantly question the relevance of what you are doing in the classroom: to whom is it relevant and for what purpose? Within the Department of Foreign Languages at the United States Air Force Academy, the SSP focus on career preparation in language instruction and the liberal arts connection with leadership evolved simultaneously. This dual focus of the curriculum contrasts the reality in most civilian language departments where there was one general focus and departments are being (or have been retrofitted) to include new curricula and/or tracks. Many civilian language departments are currently transitioning from SGP programs and integrating more SSP language options. In the late 1980s and on into the 1990s, Spanish for Business and Medical Spanish courses appeared. The integration of professional courses happened in response to societal needs (Doyle, 2010). The Department of Foreign Languages at the United States Air Force Academy offers a rare, fully integrated model of the curricular common ground of career-focused language learning with an underpinning of liberal arts breadth. Conversely, civilian language programs have transitioned to dual-purpose or multipurpose programs for different reasons. In many cases, motives for transitioning programs have been to maintain relevance and enrollments. The latter was clearly the case with the Spanish language program at UAB in the 1990s. This two-fold reality raises the palpable issue of how best to organize these dual-purpose programs from both a curricular and an administrative point of view. Undergraduate language departments and programs have to meet the needs of both their general and specific constituencies. There is a general consensus in the language discipline that multiple paths to the language major, as advocated by the Modern Language Association in the report "Foreign Languages and Higher Education: New Structures for a Changed World" (2007), will be a necessity for the future survival of undergraduate language programs. With curricular reform underway, how do traditional language programs best transition from general purposes programs to hybridized programs that also house languages for specific purposes? Another obvious driver of dual-purpose Spanish language programs is the limited support for language teaching and learning. As programs transform, we need to be mindful of the realities that face most undergraduate language programs: 1) limited financial resources to support language programs, 2) staffing limitations because of faculty back-ground and adaptability, 3) reward systems that favor faculty members who work in the more established subdisciplines in the language field, and 4) multifoci and/or shifting interests of undergraduate students. Because of these conditions, exploring ways that resources can be shared intentionally and constructively will be essential to benefit general A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 95 and specific purposes language programs at the same time. The UAB Spanish language program learned to share resources and evolved into a multipurpose program. The UAB Spanish language program transitioned from SGP to include SSP gradually over several decades. This transformation aligns the department with the institution's vision and mission, which is outlined below: The UAB Vision UAB's vision is to be an internationally renowned research university—a first choice for education and health care. The UAB Mission UAB's mission is to be a research university and academic health center that dis- covers, teaches and applies knowledge for the intellectual, cultural, social and eco- nomic benefit of Birmingham, the state and beyond. Source: http://www.uab.edu/plan/ Reflecting the mission and vision at UAB, these statements clearly present the dual role of the institution: it is both medical and educational. When I joined the faculty 20 years ago, we spoke of the medical side and the academic side of campus in a way that implied a scant relationship between the two. Therefore, the undergraduate curriculum in the language department in the early years of my appointment had no relationship with the health sciences. This separation slowly eroded over the years. When I was hired in 1992, the curriculum for the UAB undergraduate language major would best be described as traditional: language and literature. UAB students studied languages for a variety of reasons, ranging from enrichment to the fulfillment of the compulsory language requirement. We had a multiquarter language requirement that was rescinded in the mid-1990s as a result of the politics between the state's community colleges and the universities. Currently, UAB has no foreign language requirement. Almost 650 students were enrolled in Spanish in spring 2012 out of an undergraduate population of close to 12,000 students ("UAB student profile," 2011). Ironically, the lack of a language requirement in the undergraduate curriculum set the department on a path toward popularizing SSP. At that time, the UAB Department of Foreign Languages and Literatures began to turn its attention to providing courses that the students demanded. As a result in the mid-1990s, UAB offered its first medical Spanish classes for undergraduate students. From that time on, I became interested increasingly in SSP for reasons that had to do with the institution's human capital both faculty and student. Also from 2002–2009, I served as chairperson of the UAB Department of Foreign Languages and Literatures. I took an administrator's interest in growing and integrating a SSP program into the existing general Spanish program. The medical Spanish courses were a good match for the interests of our student body. Approximately 40% of the freshmen that enroll at UAB declare that they are on the premedicine track. Many students are attracted to our campus because UAB houses an internationally known School of Medicine, although many freshmen abandon the premedicine track for other health-related fields. A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 96 Student interest grew in professionally focused language courses and key faculty members invested in SSP as well. In 2001, our first applied linguist in Spanish was hired in the language department. She shared her vision of starting a SSP program by offering a few courses to appeal to pre-professionals. She became the director of the nascent SSP program. Over the years, the SSP program became so popular that it evolved into a more defined and elaborate SSP certificate program ("UAB Spanish for specific purposes program," 2012) that had 62 students enrolled in the program in spring 2012. It was the first undergraduate certificate program on the UAB campus. As the program grew, the SSP Director was successful in convincing existing junior faculty to take professional development seminars in SSP and develop additional SSP courses, such as Intermediate Spanish for the Professions, Advanced Business Spanish and Advanced Spanish for Health Professionals. In 2007, we hired a Spanish instructor to develop and expand the medical Spanish courses in the undergraduate curriculum under the umbrella of SSP. She began to collaborate with the Schools of Nursing, Medicine, and Dentistry to provide short courses to their graduate students. Over time, signs of curricular integration increased between the medical and academic sides of campus. Also, there was a confluence of external events in the state of Alabama and internal events on the UAB campus that occurred in the late 1990s and the first decade of the 21st century that promoted the success of the SSP program. Prior to the 2007 recession, a rapidly growing Spanish-speaking population in Alabama had health professionals in a reactive mode because they were not prepared to handle patients that spoke limited English ("Demographic profile of Hispanics in Alabama," 2012). In 2005, UAB hosted campus-wide events around its first freshmen discussion book The Spirit Catches you and you Fall Down: A Hmong Child, her American Doctors and the Collision of two Cultures by Ann Fadiman (1997). The book was widely read across campus, especially in the School of Medicine. Fadiman's volume chronicled Hmong (not Spanish) speakers. Nevertheless, the book captured the timely problem of the critical need for communication with the foreign born in the health professions. From that year on, the importance of cross-cultural communication became part of the UAB campus dialogue. Also around this time, UAB's prominent, grant-funded Minority Health and Research Center unofficially broadened its definition of minority to include Latinos. Meanwhile, within the UAB Department of Foreign Languages and Literatures we were able to offer our first scholarship award for a Spanish major on the premedicine track in 2003. Beginning in 2003, I recall anecdotally receiving periodic inquiries from ranking individuals in the School of Medicine that wanted to collaborate. Typically, they requested the assistance of Spanish-speaking faculty with informed-consent forms. There were repeated requests for help with interpretation until the UAB clinics developed protocols to deal with Spanish-language only patients. In January 2010, we piloted a short course in Spanish (Davidson & Long, 2012) that was offered as part of the medical school elective curriculum. In 2002, the staff of the language department informally observed a trend in the increase of undergraduate students who declared a double major in Spanish and Biology/Chemistry. I procured a modest donation from a local physician for the aforementioned scholarship. All of these events fueled the popularity of the UAB SSP program and clearly defined the need for it. The current SSP program and certificate houses a number of preprofessional courses that are not limited exclusively to SSP students. The full program description can A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 97 be viewed at http://www.uab.edu/languages/languages-programs/ssp. The number of general versus pre-professional students varies from course to course, but courses such as Spanish Translation and Interpretation tend to enroll students from both cohorts, whereas Spanish for the Health Professionals enrolls few general-purposes students. Of course, the faculty members have noticed over time that our student clientele had slowly changed: two very different types of students were sitting in the same classroom. Professionally focused Spanish students and general Spanish students enrolled in the some of the same courses. This presented new pedagogical challenges for our faculty members and raised the issue: how does one meet the needs of both groups (SSP and SGP) in the context of our institution's student body? To date, this matter has not been systematically dealt with in the UAB Spanish Division. Individual professors have developed strategies, like individualizing projects, and yet, other faculty members teach to one group to the exclusion of the other. The curricular changes discussed by the Modern Language Association have come about in many language departments, and they have been welcomed by some faculty members but not by all. Embracing the notion that the traditional liberal arts language learner can cohabitate with the interdisciplinary and/or career-focused language learner (as demonstrated at the United States Air Force Academy) is key. Highlighting the philo-sophical common ground rooted in a liberal arts education is what may be perceived by some individuals as strictly technical training may help ease the transition. The next phase will be to articulate relevant practices for educators and administrators, as well as shared values and outcomes, and to provide models that show transitional programs how to achieve what I would like to call 'constructive hybridity.' I define constructive hybridity as a positive and collective effort to sort out and integrate the best of traditional Spanish language programs with different SSP practices evidencing more focused professional goals. The next task is to define the 'shared canon' between the various tracks in any given Spanish program. Obviously, this is not a one-size-fits-all charge due to different student, societal and institutional needs, but there is foundational work to be done in order to come up with more consensuses. Given my administrative experiences as a faculty member at UAB and my teaching experience at the United States Air Force Academy, I have come to realize that both general and specific missions in Spanish-language learning are not mutually exclusive. In June 2011, I marched off to Colorado to teach and to learn. I have learned that there is a place for time-tested liberal arts values within SSP programs and that hybridized programs (liberal arts and SSP) can be successful and beneficial to the learner. As suggested by the United States Air Force Academy and UAB programs, future programs in Spanish-language instruction will need to focus on our common ground to serve multiple purposes. Thus, I return to the concept that I mentioned at the outset: it is time to think hybrid. Our future undergraduate language programs will have multiple tracks/purposes. This hybridization can be as positive and enriching for both faculty members and language learners as it has been for me during this phase of my career as a language educator. Returning to my own narrative as a committed, career Spanish professor, I have no doubt that, in the future, my newfound SSP instructional acumen and orientation will inform my future general purposes classes and improve them. A TALE OF TWO INSTITUTIONS Scholarship and Teaching on Languages for Specific Purposes (2013) 98 Disclaimer The views expressed in this paper are those of the author and do not necessarily represent those of the United States Air Force Academy, the United States Air Force, The Depart-ment of Defense or the United States Government. References Air force culture and language center. (2012, May). Retrieved from http://www.culture.af.mil/leap/index.aspx Blaich, C., Bost, A., Chan, E., & Lynch, R. (2010). Defining liberal arts education. Retrieved from http://www.liberalarts.wabash.edu/storage Coyle, D., Hood, P., & Marsh, D. (2010). Content and language integrated learning (p. 25). Cambridge: Cambridge University Press. Davidson, L., & Long, S. S. (2012). Medical Spanish for US medical students: A pilot case study. Dimension, 1–13. Retrieved from http://scolt.webnode.com/ Demographic profile of Hispanics in Alabama. (2012). Retrieved from http://www.pewhispanic.org/states/state/al/ Doyle, M. S. (2010). A responsive, integrative Spanish curriculum at UNC Charlotte. Hispania, 93(1), 80–84. Education for global leadership: The importance of international studies and foreign language education for US economic and national security. (2006). Washington, DC: Committee for Economic Development. Fadiman, A. (1997). The spirit catches you and you fall down: A Hmong child, her American doctors, and the collision of two cultures. NY: Farrar, Straus and Giroux. Foreign languages and higher education: new structures for a changed world. (2007) MLA ad hoc committee on foreign languages. Profession published by the Modern Language Association, 2007 (May), 1–11. Pennington, H. (2012, April 13). For student success, stop debating and start improving. The Chronicle of Higher Education, pp. A33–A34. Sánchez-López, L. (2013). Spanish for specific purposes. In C. Chapelle (Ed.), The Encyclopedia of Applied Linguistics. Oxford, UK: Wiley-Blackwell. Standards for foreign language learning in the 21st century. (1999) Lawrence, KS: National Standards in Foreign Language Education Project, Allen Press. Sustaining US global leadership: Priorities for 21st century defense. (2012) Washington DC: Department of Defense. UAB Spanish for specific purposes program. (2012). Retrieved from http://www.uab.edu/languages/ssp UAB Student profile. (2011). Retrieved from http://www.uab.edu/home/about/student-profile-accomplishments United States Air Force Academy curriculum handbook 2011–2012. (2011). USAF Academy, CO: Academy Board. Western, D. J. (2011). How to say 'national security' in 1,100 languages. Air & Space Power Journal, 48–61. Retrieved from http://www.airpower.au.af.mil

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

David J. Bier


President Biden has used the immigration authority known as "parole" to permit many immigrants to enter the country or remain in the country legally. But his actions have deep historical precedent. Under section 212(d)(5) of the Immigration and Nationality Act (8 U.S.C. 1182(d)(5)), the Attorney General and later the Secretary of Homeland Security has had the authority to waive the normal restrictions on entry and allow certain noncitizens to enter the United States since 1952.
Table 1 provides a list of 126 programmatic or categorical parole orders, meaning orders that were nationalized policies intended to permit the entry of certain defined types of noncitizens. This list is certainly not exhaustive. Until recently, programmatic or categorical uses of parole were often not publicized in any formal, consistent, or even public way. The Immigration and Naturalization Service (INS) would simply create internal guidance that would only become public if stakeholders or the media publicized it.











For example, one instance in Table 1 is an INS official in 1990 listing six separate categories for parole in operation at the time that no other document refers to before or since. That is an exceptional case. In many cases, however, Congress acknowledged these uses of parole through subsequent or previous congressional actions, allowing for parolees to adjust to legal permanent residence or receive refugee benefits. In some cases, it just acknowledged that these procedures were in effect or expressed support for them.
This list helps dispel some myths. Since the creation of the parole power in the Immigration and Nationality Act of 1952—which codified executive powers already in use—Congress has substantively amended the parole authority twice: in the Refugee Act of 1980 (P.L. 96–212, March 17, 1980), barring refugees from being paroled into the United States, and in the Illegal Immigration Reform and Immigrant Responsibility Act of 1996 (Public Law 104–208), which made two statutory changes. First, the standard for paroling someone changed from "emergent" or "public interest" reasons to "urgent humanitarian" or "significant public benefit" reasons. Second, each determination had to be made on a case‐​by‐​case basis.
Few at the time thought these changes were substantive, and the categorical parole regulations then in effect were reenacted verbatim. Moreover, the case‐​by‐​case basis requirement was in effect for decades, including for large‐​scale programmatic uses of parole, such as for Cubans and Vietnamese. Case‐​by‐​case determinations always meant an individual determination, even if someone's categorization created a presumption that they met the "emergent/​humanitarian" or "public interest/​significant public benefit" requirement.
In many cases, these parole programs have received almost no attention in many years but contain precedents that the current administration should consider reimplementing. For example, parole used to be available in 1990 for children aging out of eligibility for green cards. In the 1950s, it was used for the employment‐​based first preference category (skilled immigrants) when immigrant visas were unavailable under the cap. These two issues are particularly relevant now, with the employment‐​based cap being exhausted even for Nobel laureates and their children.
Unfortunately, there is no comprehensive set of statistics for the number of people paroled since 1952. Figure 1 shows the data that the INS published from 1982 to 2003. Table 2 shows the programmatic grants under various programs from the 1950s through the year 2000.






















Humanitarian and public interest parole categories (1952—present): This type of parole has evolved over time in the types of categories that fall under it. In 1964, the INS associate commissioner listed several categories of immigrants who would be granted parole: to "either attend to sickness or burial or some close family affair," "accompany servicemen, members of the Armed Forces where the wife or some child would have been technically inadmissible," reunite a mentally handicapped child who would otherwise be excludable with their family, or deal with medical emergencies. Since 1982, at least some of these reasons have been included in regulations. In 1980, the INS provided examples of parole, including children coming for medical treatment, people coming to donate a kidney, and a Chinese woman who was allowed to visit her 81‐​year‐​old adoptive mother, who had been expelled by the communists from China. In 1990, the INS described a "small sampling" of the kinds of humanitarian and public interest categories of parole available at the time: 1) Someone's immediate family member just died or is dying, and consular officers lack time to process a visa or deny the visa; 2) People coming for organ, blood, or tissue donation; 3) Extradited criminals, informants, witnesses; and 4) National security assets (e.g., Soviet dissidents and foreign U.S. spies). In September 2008, ICE, USCIS, and CBP signed a memorandum of agreement on the use of parole by the agencies. This document listed, among other programs described below, parole categories for 1) registered sources of the U.S. intelligence community, 2) transiters through the United States to legal proceedings in a third country, 3) trainees, 4) individuals necessary for prosecutions or investigations, 5) confidential informants, 6) extraditions, 7) civil court participants, and 8) international organization event participants.
Parole from detention (1954—1980): On November 12, 1954, Ellis Island and several other INS detention centers were closed, and detainees were paroled into the United States. The number of detained immigrants fell from a monthly average of 225 to less than 40. Paroles were carried out under section 212(d)(5) of the INA. The INS promulgated a regulation on January 8, 1958, authorizing this practice of parole from ports of entry rather than detention. From 1954 until 1981, "most undocumented aliens detained at the border were paroled into the United States." Even after 1982, when the use of parole was narrowed, its use continued "when detention is impossible or impractical." The INS associate commissioner testified in 1964 that the closing of the detention facilities met the requirement of the parole statute because "it created a better image of the American Government and American public."
Orphan parole (1956): The Refugee Relief Act of 1953 created 4,000 slots for orphans adopted by U.S. citizens, but when the slots were filled, the attorney general authorized the entry of additional orphans under his parole authority on October 30, 1956. A total of 925 orphans were paroled.
Adjustment of status: On September 11, 1957, Congress enacted Public Law 85–316, which authorized the adjustment of status to legal permanent residence of any eligible orphaned paroled into the United States.
Hungarian parole (1956): On November 13, 1956, President Eisenhower ordered that 5,000 Hungarians be paroled into the United States. On December 1, 1956, he revised the limit to 15,000 Hungarians before eliminating the limit on January 2, 1957. By June 30, 1957, 27,435 parolees had entered, and the total reached 31,915 by 1958. For context, only 109 immigrants were admitted from Hungary in 1956, and only 321,625 immigrants were admitted worldwide. The Justice Department said in 1957 that this was "the first time that the parole provision has been applied to relatively large numbers of people." Several U.S. charitable organizations helped prepare their parole applications and to find housing and jobs for them.
Adjustment of status: On July 25, 1958, Congress enacted legislation (P.L. 85–559) that allowed Hungarians to adjust their status to legal permanent residence if they were "paroled into the United States" at any point after October 23, 1956 (including after the enactment of the act) if they had been in the United States for at least two years. Ultimately, 30,491 received legal permanent residence in this way. This set a precedent for handling adjustments of later parolees.
Pre‐​Examination Parole (1957—1959): Regulations of December 6, 1957 provided that someone who was subjected to pre‐​examination in the United States prior to requesting an immigrant visa in Canada who was found inadmissible in Canada "shall be paroled" into the United States. This regulation was revoked in 1959.
Crew Members Parole (1957—present): Regulations of December 6, 1957 provided for the parole of noncitizen crewmembers under certain circumstances and stated that shipwrecked or castaway crew members "shall be paroled." On December 8, 1961 and March 22, 1967, expanded the grounds for parole to asylum seekers from communist countries. On July 27, 1990, this parole was expanded to crewmen facing persecution in any country. On March 6, 1997, this provision was updated and reenacted, and it was revised and reenacted again on February 19, 1999. On April 4, 2004, the parole of lightering crews that were not eligible for D‑1 visas for technical reasons was authorized. The parole of crew members was recognized in Illegal Immigration Reform and Immigrant Responsibility Act of 1996 (Public Law 104–208, 8 U.S.C. 1101(a)(13)(A)).
Cuban parole (1959—1965): Starting about January 1, 1959, following the communist revolution, the Eisenhower administration used parole to allow a "small percentage" of Cubans who had left the island and entered illegally into the United States (INS 1960). By June 1961, there were 4,000 paroled Cubans in the United States (INS 1961). By December 31, 1961, there were 12,200 in parole status. In 1962, Cuban illegal entrants ceased to be referred for deportation hearings and were instead paroled into the United States (INS 1962). By June 1962, the number of Cubans on parole rose to 62,500 (INS 1962). Commercial travel between the U.S. and Cuba was suspended in 1962, and only a few thousand more Cubans made it off the island through the Red Cross (INS 1963). Altogether, about 107,116 Cubans were paroled into the United States from 1959 to 1965.
Adjustment of status: The Cuban Adjustment Act of 1966 (P.L. 89–732, November 2, 1966) made it possible for Cuban parolees, including future parolees, to adjust their status to legal permanent residence after two years in the United States if they entered after 1959.
Guam parole (1959—1974): Starting in April 1959, the INS began to parole into the United States some Filipinos to work with the Defense Department and the Government of Guam on the island under the Parolee Defense program. At least 16 orders establishing and renewing Guam parole programs went out between 1960 and 1969, and an INS internal memo of January 27, 1960 established the initial rules for the program. Workers received INS Form I‑94 stamped, "Paroled into Guam under section 212(d)(5) I&N Act until the purpose of parole has been served not exceeding—–." Parolees could enter for up to a year and could be extended at least twice. On November 15, 1962, the INS created the Reconstruction and Rehabilitation Parole Program to parole workers from the Philippines and the Trust Islands into Guam to help with emergency repairs to homes and defense installations following a storm (INS 1963). From FY 1963 to FY 1974, 26,501 workers received parole to enter Guam temporarily. The Reconstruction and Rehabilitation Parole Program ended in 1970, and the Parolee Defense program was eliminated in 1975 in favor of admitting workers under the H‑2 nonimmigrant work visa program.
Refugee‐​escapee parole (1960—1965): On July 14, 1960, Congress passed the Fair Share Law (Public Law 86–648), a joint resolution to "enable the United States to participate in the resettlement of certain refugees." The law directed the INS to parole into the United States any refugee who fled from a communist or Middle Eastern country in an amount not to exceed 25 percent of the total number of such refugees accepted by other countries in the world, and it allowed any of those paroled to receive legal permanent residence after two years. During fiscal year 1961, 2,942 refugees entered as parolees (INS 1961), the largest portion of which were from Yugoslavia. In 1962, the total reached 8,260 (INS 1962). By 1966, the total had reached 19,705 (INS 1966). Public Law 86–648 included a sunset date for this use of parole of July 1, 1962, but authorization to continue to parole was extended indefinitely by section 6 of the Migration and Refugee Assistance Act Public Law 87–510 (July 1, 1962). Section 16 of the Immigration and Nationality Act of 1965 ended this parole program, and the law introduced a new capped category of immigrant visas for refugees.
Adjustment of status: Public Law 86–648 of 1960 (the original statute establishing the refugee‐​escapee parolees) allowed parolees to adjust their status to legal permanent residence after two years in the United States. Section 16 of the Immigration and Nationality Act of 1965 terminated this provision.
First Preference parole (1961): In January 1962, the INS reported that "recent changes in regulations" allowed for the parole of two groups of first preference skilled workers who could not receive green cards or immigrant visas as a result of the annual caps: 1) those who were abroad if they will be coming to work in defense industries; and 2) anyone in the United States. It's not clear exactly what change in regulation made this possible, but in 1964, the INS associate commissioner testified that this was the policy for "many years." He testified, "The basis for this policy was this incompatible situation that seemed to exist in that, with one hand, the Service was in effect making a finding that the alien's services were urgently needed and, at the same time, in contradiction, we were seeking to expel him." Congress revised the caps in 1965, which may have ended this practice.
Hong Kong Chinese parole (1962—1965): On May 23, 1962, Attorney General Robert Kennedy ordered the INS to parole into the United States Chinese who had fled to Hong Kong so long as they were "relatives of United States citizens and resident aliens" or "Chinese persons possessing special skills needed in the United States" (INS 1962). By the end of FY 1963, the total number reached 7,047 (INS 1963). Processing continued into 1964, during which the total reached 10,617 (INS 1964). The number reached 13,619 in 1965 (INS 1965). By 1966, the total reached 14,757 (INS 1965, Table 14B). A few stragglers were approved in 1966 but did not arrive until later, bringing the total to 15,111 (INS 1966). The program ended in June 1965.
Adjustment of status: The INA was amended in 1960 to allow parolees to adjust their status to legal permanent residence for the first time—which many were eligible to do since parolees generally had to meet the standards for an immigrant visa except for a cap spot being available—but no law provided any special category for Hong Kong parolees. Nonetheless, when Congress created a new general refugee category in December 1965, the administration used it to enable most other Hong Kong Chinese refugees to adjust their status. On October 5, 1978, P.L. 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Russian Orthodox Old Believer parole (1963): The Russian Orthodox Old Believer church was being forced out of Turkey to the Soviet Union, where they would be persecuted. In response, the INS authorized the parole of 210 church members on May 10, 1963.
Adjustment of Status: On October 5, 1978, P.L. 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Cuban airlift parole (1965—1973): Starting on December 1, 1965, based on a November 6, 1965 memorandum of understanding with the Cuban government, the Johnson administration operated daily "Freedom Flights" from Cuba to Miami. During its operation, 281,317 Cubans were paroled into the United States. At its peak year, 46,670 Cubans arrived via parole in 1971. This compares to 361,972 total immigrants that year. The airlifts were funded by congressional appropriations. In May 1972, the flights were suspended by the Cuban government before being terminated permanently on April 6, 1973.
Adjustment of status: The Cuban Adjustment Act of 1966 made it possible for Cuban parolees entering after 1959, including future parolees, to adjust their status to legal permanent residence after two years in the United States.
Czechoslovak parole (1970): Following the failed uprising against the Soviets in Czechoslovakia on September 4, 1968, Secretary of State David Rusk asked the president to authorize the attorney general to parole for Czechoslovaks fleeing the fallout of the failed anti‐​communist uprising. When the refugee numbers permitted under the Immigration and Nationality Act of 1965 ran out, every member of the House Judiciary Committee wrote in November 1969 to the administration to request that it parole Czechoslovakian refugees. On January 2, 1970, the attorney general authorized the use of parole. Nearly 5,000 were processed from February to November 1970, with 6,500 total. These parolees were given I‑94 documents that stated that the period of admission was "indefinite" and the purpose of the parole was "refugee." This type of indefinite parole document was still available throughout the 1980s for other parole types.
Adjustment of Status: On October 5, 1978, Public Law 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Soviet Union minority religious groups (1971): Following a letter from Rep. Peter Rodino of the House Judiciary Committee, on October 1, 1971, Attorney General John Mitchell announced that the United States would parole Soviet religious minorities who secured exit permits from the Soviet Union. The first four arrived on January 7, 1972, and in FY 1973, 200 were processed this way (INS 1973).
Adjustment of Status: On October 5, 1978, Public Law 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Advance Parole (1971): Advance parole appears to date to 1971 when the INS implemented a regulation in 1971 deeming an adjustment of status application abandoned if a person left the country while it was still pending unless "he had previously been granted permission by the Service for such absence." If someone had entered with a nonimmigrant visa and tried to adjust status, they would have had to prove "nonimmigrant intent" (i.e., intention to leave) upon reentry, which would be impossible with a pending adjustment of status application, and the only alternative to a visa is parole. Advance parole would not have helped prior to the effective date of the 1960 act, which authorized parolees to adjust their status (under a normal immigrant visa category) for the first time. The first advance parole regulation from 1982 stated that "parole [may be] authorized for an alien who will travel to the United States without a visa." Since then, advance parole has often been the top reason for granting parole. In several acts since then (1986, 1990, and 1996), Congress specifically mentioned how "advance parole" can be granted to people already paroled into the United States (8 U.S.C. 1151(c)(4)(A)).
Ugandan Asian parole (1972): The Ugandan government ordered Ugandan Asians to leave the country in 1972, and Attorney General Mitchell responded by initially ordering the INS to parole 1,000 Ugandan Asians. It ended up paroling almost 1,200 into the United States in FY 1973 (INS 1973). Another roughly 1,300 came thereafter.
Adjustment of Status: On October 5, 1978, P.L. 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Asylum parole (1972—1980): Following the United States acceding to the Protocol to the U.N. Convention on the Status of Refugees in 1968, the INS had no uniform process or status providing to asylum recipients because Congress had not created a specific status for them, but some were granted "individual parole." The April 10, 1979 regulations specifically provided for immigration judges to "grant asylum by parole under section 212(d)(5) of the Immigration and Nationality Act."
Adjustment of Status: The Refugee Act of 1980 (P.L. 96–212, March 17, 1980) provided the opportunity for those granted asylum to adjust their status to receive legal permanent residence.

Cuban third country parole (1973—1978): On October 26, 1973, the INS created a parole program for Cubans outside of Cuba who had family in the United States (INS 1975). A total of 11,577 were paroled in FY 1974, 6,940 in FY 1975, 2,341 in FY 1976, 413 in FY 1977, and 580 in FY 1978.
Adjustment of status: The Cuban Adjustment Act of 1966 made it possible for Cuban parolees entering after 1959, including future parolees, to adjust their status to legal permanent residence after two years in the United States.

South American/​Chilean parole (1975—1979): On June 12, 1975, the INS permitted 400 detained Chilean dissidents (and their families) to be paroled into the United States. A total of 1,600 people were ultimately paroled from 1975 to 1977. On October 27, 1976, the INS again authorized parole of 200 households, representing 800 people in FY 1977, and included some Uruguayans and Bolivians. On June 14, 1978, the parole of 500 households was authorized, and 2,000 people were admitted, including some Brazilians and Argentinians. More would have come if the government of Argentina had allowed more of them to leave.
Adjustment of Status: On October 5, 1978, Public Law 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Vietnamese, Cambodian, and Laotian parole (1975—1980): In late March 1975, a parole program was authorized for Vietnamese orphans, and the first 2,279 Vietnamese orphans were flown out on April 2, 1975 (INS 1975), and on April 18, 1975, the president authorized a large‐​scale evacuation to Guam using parole. In FY 1975 alone, about 135,000 received parole. Congress funded (partially retroactively) the processing under the Indochina Migration and Refugee Assistance Act (Public Law 94–23, May 23, 1975). In August 1975, the program was expanded to Cambodians and Vietnamese with special connections to the United States, and on May 6, 1977, 11,000 more were authorized from Vietnam, Cambodia, or Laos. The three countries were grouped together in expansive programs starting August 11, 1977, January 25, 1978, June 14, 1978, December 5, 1978, April 13, 1979, October 16, 1979, and December 15, 1979. From 1975 to the middle of 1980—when the Refugee Act was enacted and replaced the parole programs—more than 330,000 Vietnamese, Cambodians, and Laotians were paroled into the United States. These refugees were all assessed on a case‐​by‐​case basis.
Adjustment of status: In 1977, Congress passed Public Law 95–145 (October 1977) that authorized adjustment of status to anyone from Vietnam, Laos, or Cambodia who was paroled as a refugee before March 31, 1979—that is, about two years in the future. On October 5, 1978, Public Law 95–412 extended the date to September 30, 1980 and allowed any refugee to adjust from any country.
Soviet and Eastern European parole (1977—1980): On January 13, 1977, the attorney general created a Special Parole Program for 4,000 Soviet Jewish refugees (INS 1977). In December 1978, another program was initiated for 5,000 Soviet Jews and Romanians (INS 1978). On June 14, 1978, the INS launched another parole program for Eastern European refugees, with 3,260 processed in FY 1978 and 8,740 processed in FY 1979 (INS 1978). On April 12, 1979, 25,000 additional entries were authorized and occurred under parole in 1979. On October 16 and December 15, 1979, 3,000 additional entries were authorized per month until the enactment of the Refugee Act in March 1980.
Adjustment of Status: On October 5, 1978, Public Law 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Lebanese parole (1978): On December 6, 1978, the attorney general announced the creation of a new parole program for 1,000 victims of civil strife in Lebanon, and by 1980, 349 had been used, and 107 were pending.
Adjustment of Status: On October 5, 1978, Public Law 95–412 authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Cuban prisoner parole (1978, 1985): On December 6, 1978, following an invitation by the Castro regime to take them, the attorney general announced the creation of a new parole program for 3,500 political prisoners who were then imprisoned or released since August 1978 plus their family. Ultimately, 12,000 Cubans were paroled in FY 1979. On December 14, 1984, Cuba and the United States signed an agreement under which the United States would take 3,000 Cuban political prisoners through parole and the refugee program. In fiscal year 1988, the State Department and INS approved 2,040 prisoners for entry to the United States, and 928 entered the United States.
Adjustment of status: The Cuban Adjustment Act of 1966 made it possible for Cuban parolees entering after 1959, including future parolees, to adjust their status to legal permanent residence after two years in the United States.

Iranian parole (1979—1982): On April 16, 1979, following the Islamic revolution in Iran, the INS granted "extended voluntary departure" to Iranians in the United States and began paroling others into the country. Precise parole figures were not kept, but "a large number" ("thousands") were paroled. Part of this parole effort was a program under which—as the State Department put it—"not too many questions were asked" about B‑2 visa applicants from Iran, and those clearly not qualified were often paroled anyway. In 1983, Iranians were included under the Refugee Act cap for the first time, which—the administration said—replaced "the practice of the past several years of admitting them through the Attorney General's parole authority."
Adjustment of Status: On October 5, 1978, authorized adjustment of status for "any refugee, not otherwise eligible for retroactive adjustment of status, who was or is paroled into the United States by the Attorney General pursuant to section 212(d)(5) of the Immigration and Nationality Act before September 30, 1980."

Cuban/​Haitian entrant parole (1980): In April 1980, thousands of Cubans began arriving in Florida from Mariel, Cuba, by boat. Initially, these Cubans were granted parole for 60 days and allowed to seek asylum under the procedures of the newly‐​passed Refugee Act of 1980 (P.L. 96–212, March 1980). As the crisis escalated, INS declared on June 20, 1980 that it would extend 6‑month parole documents to Cubans and Haitians who had already arrived. On October 21, 1980, these 6‑month paroles were then authorized to be extended again to those who arrived before October 10, 1980. More than 125,000 Cubans and 25,000 Haitians were paroled. Congress passed a statute that recognized the existence of the Cuban and Haitian "entrant status" parole in 1981. Congress specifically authorized benefits for both past and future Cuban and Haitian parolees in The Refugee Education Assistance Act of 1980 (P.L. 96–422, October 10, 1980). On December 28, 1987, INS finalized a special regulation on the parole of Mariel boatlift Cubans detained since the boatlift ended, which resulted in about 7,000 additional paroles (or re‐​paroles).
Adjustment of Status: The Immigration Reform and Control Act of 1980 (P.L. 99–603, November 6, 1986) allowed any Cuban or Haitian who entered before 1982 and either received Cuban/​Haitian entrant status or had a "record created" with the INS.

Parole from detention (1982—present): In 1981, the INS reversed its prior practice of not detaining people unless they were deemed a flight risk or a danger to the community. A court enjoined the policy, and the INS issued an interim regulation on July 9, 1982 that detailed the grounds under which it would issue parole from detention. On October 19, 1982, it finalized the regulation. This included the following categories of people eligible for parole from detention: people needing medical care, pregnant women, young children and teenagers whose processing will take longer than 30 days and who cannot be held with an accompanying adult; people with U.S. family eligible to petition for an immigrant visa for them; witnesses going to testify; people subject to prosecution; any other person whose "continued detention is not in the public interest." On March 6, 1997, INS reiterated its categories for those eligible for parole under the language of the new parole statute. On December 21, 2000, the INS revised its procedures for the parole of people ordered removed who could not be removed.
Khmer border parole (1986): In May 1986, the attorney general created a parole program for Cambodians who fled the Khmer government to Thailand, had approved immigrant petitions filed by U.S. citizen family in the United States, and had no visa available to them because of the caps. A total of 53 approvals were made in 1986, and only 418 were made as of March 1988. In 1991, 1,123 received parole. This program ended in FY 1992. About 3,500 total paroles were issued.
Adjustment of Status: The Foreign Operations, Export Financing, and Related Programs Appropriations Act of 1989 (P.L. 101–167, November 21, 1989) allowed any Cambodian paroled into the United States between 1988 and September 30, 1990 (about ten months in the future) to adjust to legal permanent residence after one year if they had been denied refugee status.

Parole for U.S. expats (1987): On December 12, 1987, the United States announced that it would parole former‑U.S. citizens who renounced their U.S. citizenship and then were ordered deported by their new state of nationality.
Soviet/​Moscow Refugee Parole (1988—present): In August 1988, the attorney general overturned the presumption that Soviet Jews qualified as refugees. On December 8, 1988, he created a "public interest" parole program for 2,000 Soviets per month who were denied refugee status. Parolees needed to have sponsors in the United States and were not eligible for refugee benefits. A total of 7,652 were paroled in FY 1989. Congress reinstated the presumption of refugee status for Jews and Evangelical Christians from the Soviet Union in 1989 (P.L. 101–167, November 21, 1989). Parole continued after this change in part because Jews had a plausible offer of alternative resettlement in Israel and continued after the Soviet Union dissolved under the label of the Moscow Refugee Parole Program. About 17,000 Soviets were paroled from 1992 to 1998 (INS 1996, 1998). On August 6, 2007, responsibility for the Moscow Refugee Parole Program was transferred to USCIS. In July 2011, it was canceled.
Adjustment of Status: The Foreign Operations Appropriations Act of 1989 (P.L. 101–167, November 21, 1989) allowed any Soviet paroled into the United States between 1988 and September 30, 1990 (about ten months in the future) to adjust to legal permanent residence after one year if they had been denied refugee status. In 1992, Estonia, Latvia, and Lithuania were added explicitly. This provision was then repeatedly reauthorized.

Orderly Departure Vietnam parole (1989—1999): In February 1989, the attorney general created a parole program to supplement the Orderly Departure refugee program from Vietnam, which was offered only to those denied refugee status. About 770 entered in 1989. Parole was also used for Vietnamese with immigrant visa petitions approved but who could not immigrate due to the caps. Some Laotians and Cambodians also were paroled. This program was created after the attorney general overturned the presumption that Vietnamese (and others) in refugee camps qualified as refugees under the Refugee Act of 1980. Parolees had to prepay their travel expenses. The program was closed at the end of fiscal year 1999 after about 32,000 paroles.
Adjustment of Status: The Foreign Operations, Export Financing, and Related Programs Appropriations Act of 1990 (P.L. 101–167, November 21, 1989) allowed any Vietnamese paroled into the United States between 1988 and September 30, 1990 (about ten months in the future) to adjust to legal permanent residence after one year if they had been denied refugee status. On November 6, 2000, Congress enacted the Foreign Operations Appropriations Act of 2001 (Public Law 106–429), which authorized adjustment of status for citizens or natives of Vietnam, Cambodia, or Laos paroled before October 1, 1997, even if they had not been denied refugee status.

Hungarian and Polish parole (1989): In the middle of 1989, Hungary and Poland's communist governments fell, meaning that refugees from those countries no longer feared persecution on political grounds. On November 21, 1989, the INS began denying them refugee status and paroled some 832 people who were already in the process, had been interviewed, and had family in the United States.
Adjustment of Status: Section 646 of the Illegal Immigration Reform and Immigrant Responsibility Act of 1996 (Public Law 104–208, September 30, 1996) granted legal permanent residence to these parolees.

Undated 1990s parole categories: In 1990, the INS described the following grounds for parole at the time without giving a date for when they started being used:
Spouses of U.S. military members who cannot qualify for visas because of the caps;
Aged‐​out children of immigrant visa applicants who had waited for years for a visa;
Children of immigrant visa recipients who failed to immigrate soon after visa receipt and for whom a visa number is not immediately available;
Someone who was trying to legalize their status by getting an immigrant visa, but the State Department erred in scheduling an appointment because there were no visa numbers available for them and is attempting to return to their U.S. residence.
Adopted children of U.S. citizens who do not qualify as orphans; and
Unaccompanied children in refugee camps with family in the United States.

Chinese parole (1990): On April 11, 1990, the president ordered the attorney general to defer the removal of unauthorized Chinese until January 1, 1994. The INS determined that parole for detained Chinese should be considered in the public interest.
Adjustment of Status: Congress enacted the Chinese Student Protection Act of 1992 (Public Law 102–404, October 9, 1992) that provided permanent residence to Chinese who were covered by the president's order and in the United States on April 11, 1990, if they were inspected and admitted or paroled.

Parole of asylum seekers (1990—present): Paroling asylum seekers is a subset of parole under the 1982 regulations, the final category of which (public interest) was amenable to several interpretations. On May 1, 1990, INS launched a "pilot parole program" for detained asylum seekers with a limit of 200. The pilot was expanded and made permanent everywhere on April 20, 1992. From 1993 to 1996, there were about 3,800 to 4,500 asylum paroles. On October 7, 1998, the INS made having established a "credible fear" of persecution a presumptive category of eligibility for parole. On November 6, 2007, DHS eliminated this presumption. On December 8, 2009, DHS reinstated the presumption to parole those establishing a credible fear of persecution. Despite a memorandum from the DHS secretary in 2017 that stated parole should be used "sparingly," the 2009 directive remained in force, though widely flouted during the Trump administration years. On March 29, 2022, DHS lowered the standard to parole someone who had not yet established credible fear.
Haitian Guantanamo parole (1991): A 1991 coup led to refugee flows by sea from Haiti to the United States. The U.S. government intercepted the boats and relocated Haitians to Guantanamo Bay, Cuba, for processing. In September 1991, the INS announced a new parole program for Haitians at Guantanamo Bay who demonstrated a "credible fear" of persecution. The program continued until May 1992 when it was suspended. A small number of Haitians continued to be paroled thereafter, but they faced a strong presumption that they should be returned to Haiti. They received one‐​year parole authorizations. About 13,000 Haitians received parole from 1992 to 1996 (INS 1996, 1998; INS Parole Report 1999).
Adjustment of Status: The Haitian Refugee Immigration Fairness Act (P.L. 105–277, October 21, 1998) provided for the adjustment of status to legal permanent residence for any Haitian in the United States as of December 31, 1995 who applied for asylum or was paroled into the United States after a finding of credible fear.

ABC Settlement Parole (1991): On January 31, 1991, the INS settled a lawsuit that challenged its asylum adjudication policies for certain Salvadorans and Guatemalans. As part of the agreement, certain Salvadorans and Guatemalans were permitted to reapply for asylum. Among these were 20,000 who were paroled into the United States to reapply in fiscal years 1993 and 1994.
Adjustment of Status: Section 203 of the Nicaraguan Adjustment and Central American Relief Act (P.L. 105–100, November 2019) permitted these Guatemalans and Hondurans subject to the settlement agreement to apply for suspension of deportation (which provides legal permanent residence) under the lower pre‐​1996 standards.

Adoptee parole (1994): On November 25, 1994, the INS created a new parole program for children adopted by U.S. citizens who did not fall into the "orphan" category required to receive an immigrant visa.
Adjustment of Status: Congress passed Public Law 104–51 (November 15, 1995) to amend the definition of "child" to create green card eligibility for these children and other adoptees moving forward.

Cuban Migration Accord paroles (1994—present): On September 9, 1994, the United States and Cuba signed an agreement to pursue policies designed to reduce illegal immigration, including the United States maintaining a minimum level of 20,000 legal admissions of Cubans per year. The U.S. Coast Guard interdicted Cubans and moved them to Guantanamo Bay, Cuba. On October 14, 1994, the White House announced that the INS would parole unaccompanied children, people over age 70, and chronically ill people at Guantanamo Bay. On December 2, 1994, it announced it would consider paroling family units if children would be adversely affected by staying in Guantanamo Bay on a case‐​by‐​case basis. On May 2, 1995, the United States agreed to accept all 18,500 Cubans currently detained at Guantanamo Bay detention facility through parole, but end the practice of taking Cubans there and simply return them to Cuba. In order to meet the 20,000 immigration quota, the United States created the Special Cuban Migration Program to grant parole to about 5,000 Cubans per year through a lottery (which was restricted to those who met at least two of the following criteria: 1) having any relatives living in the United States, 2) 3 years of work experience, and 3) a high school or college degree). In 1995, 1,898 were granted parole through the lottery out of 189,000 applicants. On March 15, 1996, the second parole lottery registration was opened. There were 433,000 applicants. On June 15, 1998, the final registration period was opened for the lottery, and 541,00 applied by July 15, 1998. Those qualifying under the 1998 registration continued to be paroled thereafter. Since 1998, the Cuban government has refused to allow another registration to occur in the country. Around 75,000 Cubans were paroled under these programs from 1994 to 2003 (the last year that statistics were available).
Adjustment of Status: All Cubans paroled after 1959 are eligible to adjust to legal permanent residence after one year in the United States under the Cuban Adjustment Act of 1966.

Cuban Wet Foot, Dry Foot parole (1995—2017): On May 2, 1995, the U.S. government announced that it would not parole any Cubans intercepted at sea, even if in U.S. waters, but it would parole anyone on U.S. soil or arriving at a port of entry. The Customs and Border Protection field manual provided that Cuban asylum seekers "may be paroled directly from the port of entry" except for those who "pose a criminal or terrorist threat." Subsequently, the number of Cubans paroled at ports of entry (mainly along the southwest border) increased significantly. From 2004 to 2016, 226,000 Cubans were paroled at U.S. land borders. On January 12, 2017, DHS canceled the wet foot, dry foot parole process.
Adjustment of Status: All Cubans paroled after 1959 are eligible to adjust to legal permanent residence after one year in the United States under the Cuban Adjustment Act of 1966.

Iraqi parole (1996): On September 17, 1996, the United States began airlifting some Iraqi Kurds to Guam, where they were granted parole. A total of 6,550 Iraqi Kurds who worked with the United States and 650 opposition activists were granted parole starting in September 1996.
Adjustment of Status: The FY 1999 Omnibus Appropriations Act (Public Law 105–277, October 21, 1998) waived the cap on green cards for those adjusting after receiving asylum for Iraqis evacuated via parole but did not create a special green card category.

Cuban Medical Professional Parole (CMPP) Program (2006—2017): On August 11, 2006, the Department of Homeland Security (DHS) created a new parole program for Cuban doctors in third countries conscripted by the government of Cuba. In fiscal year 2007, 480 of 28,000 Cuban physicians applied for parole. As of December 2010, 1,574 physicians were paroled. On January 12, 2017, DHS canceled the program except for dependents of the physicians already in the program.
Adjustment of Status: All Cubans paroled after 1959 are eligible to adjust to legal permanent residence after one year in the United States under the Cuban Adjustment Act of 1966.

Parole in Place for family of U.S. veterans (2007—present): On June 21, 2007, DHS announced that it would grant parole to a spouse of a U.S. active duty soldier, enabling the spouse to adjust to a green card. This policy continued for the next six years. On November 15, 2013, DHS issued a memorandum that provided clearer guidance on this program and expanded it to include veterans of the armed forces. On November 23, 2016, DHS expanded the program to cover family of deceased veterans and adult or married children of veterans. The National Defense Authorization Act of 2020 (P.L. 116–92) expressed congressional support for an ongoing parole program for relatives of U.S. military members.
Adjustment of Status: Spouses of U.S. citizens have an uncapped opportunity to apply for a green card, but parole enables them to apply for a green card by allowing them to meet the requirement that they were "admitted or paroled" prior to applying.

Cuban Family Reunification Parole (2007—2017, 2021—present): On November 21, 2007, the DHS created a new parole program for any Cuban with an approved family‐​based petition for legal permanent residence. In December 2017, USCIS shut down its field office in Cuba and suspended the program. In 2014, DHS started requiring a fee for the parole program. On May 16, 2022, DHS announced that it would resume processing Cuban Family Reunification Parole cases.
Adjustment of Status: All Cubans paroled after 1959 are eligible to adjust to legal permanent residence after one year in the United States under the Cuban Adjustment Act of 1966.

Haitian Orphan Parole Program (2010): Following a 2010 Earthquake, on January 18, 2010, DHS announced that it would parole Haitian orphans in the process of being adopted by U.S. citizens. It accepted applications through April 2010.
Adjustment of Status: Help Haitian Adoptees Immediately to Integrate Act of 2010 (Help HAITI Act, Public Law 111–293, December 2010) authorized DHS to adjust the status of adoptees to legal permanent residence even if the formal adoption process was not complete in Haiti as a result of the Earthquake.

Haitian Earthquake paroles (2010—2016): Following a 2010 Earthquake, on January 13, 2010, ICE suspended deportations to Haiti, and ICE began to generally parole detained Haitians. CBP at ports of entry along the U.S.-Mexico border likewise began to parole Haitians rather than detain them for transfer to ICE. On January 25, 2010, DHS authorized an automatic extension of advance parole documents through March 12, 2010 for Haitians who had traveled outside the United States prior to the Earthquake after receiving advance parole. From 2010 to 2016, about 16,000 Haitians were paroled after being deemed inadmissible at ports of entry.
Central American Minors (CAM) parole (2014—2017, 2021—present): On November 14, 2014, DHS and the State Department announced a combination refugee and parole program for Salvadoran, Guatemalan, and Honduran children with U.S. family sponsors in legal status in the United States (and the minor children of the child and in‐​country parent of the child if married to the sponsoring U.S. parent). On July 26, 2016, DHS expanded the program to include other relatives, including siblings and any in‐​country biological parent of the child. On August 16, 2017, DHS announced it would be canceling the parole program. On March 10, 2021, DHS and the State Department announced it would be restarting the program for those who previously applied before the termination in 2017. On June 15, 2021, they announced the program would reopen to new applicants, including children whose parents were in the United States with pending asylum applications. The parole is indefinite. On April 11, 2023, it expanded the program to allow sponsorship by parents of children who have pending T visa applications. As of December 2016, there were 10,758 applicants for the CAM program. Of these applicants, 873 had received refugee status, and 2,086 had received parole. In 2017, another 2,700 were permitted to enter.
Haitian Family Reunification Parole (2014—present): On December 18, 2014, DHS created a new parole program for any Haitian with an approved family‐​based immigrant visa petition if they have a priority date within two years of being current. On August 2, 2019, DHS announced it would terminate the program but would extend the parole of current participants. On October 12, 2021, it reversed its decision and continued the program.
Filipino World War II Veterans Parole (FWVP) program (2016—present): On May 9, 2016, DHS created a new parole program for Filipino World War II veterans who have approved family‐​based immigrant visa petitions. On August 2, 2019, DHS announced its plans to terminate the program but would extend the parole of current participants. On December 28, 2020, it proposed a regulation to finalize this change. On October 12, 2021, it reversed its earlier decision and continued the program.
International Entrepreneur Parole (2017): On January 17, 2017, DHS created a parole program for certain entrepreneurs. On July 11, 2017, DHS published a rule delaying the effective date of the program. In December 2017, the rule delaying the rule was vacated by a court and was forced to implement the rule. From 2017 to 2019, 30 people applied, and only one approval was granted.
Parole + Alternatives to Detention program (2021): On July 31, 2021, Border Patrol created a policy of paroling detained immigrants at the border when ICE cannot accept custody of the person, there isn't a risk to national security or public safety, processing capacity exceeds 75%, and arrivals exceed discharges, the average processing time exceeds two days, and arrivals will likely exceed discharges the following day. On November 2, 2021, the Border Patrol chief formalized this policy with respect to family units. On July 18, 2022, Customs and Border Protection expanded this policy to cover both families and single adults. On March 8, 2023, the policy was blocked by a federal district court judge after about 700,000 paroles.
Afghan evacuation parole (2021): After the Taliban seized control of Afghanistan on August 15, 2021, the U.S. military began to fly thousands of Afghans to U.S. military bases in the region. On August 23, 2021, DHS launched a new parole operation under Operation Allies Welcome (OAW). In the next few weeks, it paroled more than 75,898 Afghans into the United States. After the initial evacuation, DHS received 50,000 parole requests from Afghans, adjudicated about 9,500, and denied all but about 500. In September 2022, DHS stated that Afghans abroad would generally no longer be considered for parole at all. On June 8, 2023, DHS announced it would extend the parole of Afghan parolees in the United States. The Extending Government Funding and Delivering Emergency Assistance Act of 2021 (P.L. 117–43, May 2022) provided refugee benefits to Afghan parolees, explicitly appropriating money for those benefits, and directing the creation of a plan to process pending Afghan parole applications between July 31, 2021, and September 30, 2022 or paroled into the United States after September 30, 2022 if a spouse or child of an Afghan parolee or parent or legal guardian of an unaccompanied Afghan child.
Uniting for Ukraine (2022): After the Russian invasion of Ukraine, DHS decided to parole Ukrainians arriving at the U.S.-Mexico border ports of entry, formally announcing the policy on March 11, 2022, and about 23,000 were paroled with 1‑year admissions. On April 27, 2022, DHS created a new parole program for Ukrainians with U.S. sponsors. As of May 2022, DHS had paroled about 125,000 Ukrainians under the Uniting for Ukraine sponsorship program with 2‑year admissions. The Additional Ukraine Supplemental Appropriations Act of 2022 (P.L. 117–128, May 2022) provided refugee benefits to Ukrainians paroled between February 24, 2022 and September 30, 2023 or paroled into the United States after September 30, 2022 if a spouse or child of a Ukrainian parolee or parent or legal guardian of an unaccompanied Ukrainian child. On March 13, 2022, DHS extended the parole of the 23,000 paroled at ports of entry.
Adjustment of Status: A Ukrainian Adjustment Act (H.R.3911) was introduced in 2023.

Cuban, Haitian, Nicaraguan, and Venezuelan parole sponsorship processes (2022—2023): On October 19, 2022, DHS created a parole program for Venezuelans with U.S. sponsors modeled on Uniting for Ukraine with a cap of 24,000. On January 9, 2023, DHS replaced this cap with a combined 30,000 per month cap for Venezuela, Haiti, Cuba, and Nicaragua (each of which received its own parole sponsorship programs the same day). 1.5 million applicants had applied by May 2023, and about 131,000 had been admitted.
Adjustment of Status: All Cubans paroled after 1959 are eligible to adjust to legal permanent residence after one year in the United States under the Cuban Adjustment Act of 1966. A Venezuelan Adjustment Act (H.R. 7854) was introduced in 2022.

Family Reunification Parole Processes (2023): On July 10, 2023, DHS created family reunification parole programs for Colombians, Salvadorans, Guatemalans, and Hondurans who have approved immigrant visa petitions. Parole applicants had to be invited by the U.S. government. This announcement followed up on the May 2023 announcement that the United States wanted to accept as many as 100,000 individuals from El Salvador, Guatemala, and Honduras through the family reunification pathway. As of May 2023, there were 73,500 eligible for the program, but many more were waiting for their immigrant visas to be approved.