Abstract ; The main intellectual and translation center in the Iberian Peninsula in the twelfth and thirteenth century, without a doubt, was the School of Toledo, or also called School of Translators of Toledo. Jourdain was one of the first to realize the importance of it, and he gave an account in the preliminary results of his research in 1819. Since then, references to the Toledo School, and, especially, disputes over its significance, existence and importance have not ceased, and so, there are no agreements on certain basic aspects, due above all to a mixture of intellectual, political, social and identity interests. Naturally, in this work I do not intend to solve these controversies, but only to offer some historical and semantic precisions regarding the meaning of the School of Toledo notion. So, first, I will contextualize the origin of the denomination School of Translators of Toledo; for this, I will analyze the germinal contributions of Jourdain and Rose; then, I will describe the reception of these notions in Renan and Menéndez Pelayo, and finally, I will offer some notes for the understanding of the notion of Toledo School, which will be focused on examining: (1) the importance of Toledo; (2) the existence of a formal school; and (3) the activity carried out in Toledo. ; Other ; {"references": ["Daniel de Morley (ca. 1175/1839). \u00abPrefatio ad librum de Naturis inferiorum et superiorum. Bib. Arundel. Mus. Brit. 377. Philosophia magistri Danielis de Merlai ad Iohannem Norwicensem episcopum\u00bb. En: Rara Mathematica; or, A Collection of Treatises on the Mathematics and Subjects Connected with Them, from ancient inedited manuscripts, editado por James Orchard Halliwell. Londres: J. 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La arquitectura de la vivienda bioclimática hace referencia a la relación que tiene el clima con la vida humana, a su vez el humano con la vivienda, lo anterior se tiene como pilar fundamental de la explicación del título de la investigación. De igual forma se tiene como pauta principal el clima en función del bienestar del habitar del ser humano como tal dentro de la vivienda y a su vez como el clima juega un rol fundamental dentro de la misma generando así el bienestar de la vivienda como pauta de percepción y como producto generar calidad de vida dentro de la misma, lo anterior visto desde una perspectiva distinta a la función, materialización tradicional o convencional, calidad material entre otros aspectos. Por lo tanto se puede decir que la arquitectura de la vivienda bioclimática en cierta medida funciona como una alternativa de composición arquitectónica en Colombia ya que el usuario busca una temperatura de ideal, cómoda o de bienestar que en muchos casos resulta artificial y producto de la "mecanización del clima" lo cual no traduce a mejorar su calidad de vida sino en satisfacer una necesidad que en la mayoría de los casos debería ser tenida en cuenta desde la composición arquitectónica de la vivienda. El clima y su relación directa con la percepción del mismo dentro del habitar de la vivienda diseñada tradicionalmente obedece a una tendencia funcionalista, política y económica, se han perdido valores cualitativos en función del sentir la vivienda y permanecer en ella como un elemento generador de calidad de vida. El mensaje que se quiere transmitir con el título es en cierta medida una forma de desvirtuar la utilización de arquitectura bioclimática como un concepto complejo o utópico, ajeno como solución alternativa relacionada con el tema de la composición y diseño arquitectónico de vivienda y la utilización del clima dentro de este proceso al que los usuarios que no están muy enterados del tema o no pueden acceder, a su vez fomentar la formulación de valores de juicio no solo para el usuario sino también para aquel que todavía tenga ese sentimiento de preocupación por el desarrollo climático y el bienestar tanto de los usuarios de vivienda como del planeta que en cierta medida quieran concientizarse y preocuparse sobre el tema el cual se convierte en una cuestión a la que en muchos casos se debe recurrir a un tercero para consultar sobre el tema por lo que en muchos casos el usuario se niega a la obtención de nuevo conocimiento y recurre a los sistemas tradicionales para climatizar de manera adecuada mas no ideal y correcta en su vivienda. Por ultimo vale la pena decir que objetivo del enunciado planteado en el titulo no es informar conocimiento para expertos en el tema ni mucho menos desvalorar el conocimiento de los mismos sino que el usuario conozca en cierta medida que existen distintas alternativas espaciales y técnicas que le permitan tener un criterio frente a la utilización del clima dentro de la vivienda mejor estructurado y fundamental partiendo de los recursos climáticos o particularidades del lugar donde se encuentra su vivienda. Este trabajo está enmarcado en la línea teórico práctica de la arquitectura bioclimática; se parte de la selección de los factores climáticos que permitan al ser humano vivir con calidad dentro de su hábitat – vivienda y a la misma arquitectura bioclimática tener contar con una malla que contiene pautas que permitan analizar la interacción de los factores climáticos en el diseño de las viviendas. Por lo anterior, el problema radica en la selección de factores básicos para el diseño bioclimático, el conocimiento a profundidad de sobre las características de la arquitectura bioclimática y las pautas para llegar a esta. El lector encontrará de acuerdo con lo anterior un documento que como primera medida analiza y refiere el planteamiento del problema, su definición, una pregunta de investigación; los objetivos de la investigación; su justificación y relevancia social junto con la implicación práctica, delimitación y limitaciones de la investigación. Luego en el Marco teórico, se plantean diversas teorías que llevan al conocimiento de la arquitectura bioclimática, sus características y antecedentes; se cierra con una línea del tiempo que se utiliza como marco conceptual y ha sido elaborada por el autor como referente histórico conceptual y visual de los cambios arquitectónicos y climáticos que se han dado a lo largo del tiempo en la vivienda humana. En el marco metodológico se describe el tipo de investigación cuyo enfoque es cualitativo e interpretativo; se pretendió definir los parámetros climáticos básicos, llegar al planteamiento de una propuesta de malla que facilitará el análisis de los proyectos presentados (taller de composición 1 parque tercer milenio en Bogotá, taller de composición 2 Camellón del comercio en Girardot y taller de composición 3 La Merced en Bogotá) así como ser la base para el análisis de proyectos construidos o por construir. La información analizada y los instrumento generados se obtuvieron en el transcurso de la Maestría en Arquitectura y Vivienda. Se continua con la presentación el procedimiento que se utilizó para realizar la recolección de información, se muestran los resultados obtenidos en el análisis de los tres proyectos se realiza una análisis de contraste y una matriz desde el análisis de información obtenida, luego se realiza una triangulación de resultados; y se procede a definir las conclusiones del trabajo . "Todo esfuerzo por entender y utilizar las variables, reglas, parámetros o como quisieran llamarlo de aquel juego magnifico y genial llamado arquitectura, todo esfuerzo traduce felicidad" H.G.R 2016 ; Abstract. The bioclimatic housing architecture refers to the relationship between climate and human life. And the human being with housing. This is a fundamental pillar of the explanation of the title of the research. Likewise, the main pattern is the climate in terms of the well-being of the human being. Not only as their habitat, but as such within the dwelling. Also how climate plays a fundamental role within it. In this way it generates well-being of the dwelling as a pattern of perception and as a product to generate quality of life within it. The previous seen from a different perspective to the function, traditional or conventional materialization, and material quality among other aspects. It can be said that the architecture of bioclimatic housing to some extent functions as an alternative architectural composition in Colombia. This is because the user is looking for an ideal, comfortable or well-being temperature that in many cases is artificial and a product of the mechanization of the climate. But this does not translate to improving their quality of life, but in satisfying a need. This in most cases should be taken into account from the architectural composition of the house. The climate and its direct relation with the perception of the same inside the habit of the traditionally designed dwelling obeys a functionalist, political and economic tendency. That is why we can say that qualitative values have been lost depending on the feeling of housing. And therefore remain in it as an element that generates quality of life. The message to be transmitted is to a certain extent a way of distorting the use of bioclimatic architecture as a complex or utopian concept. This is oblivious as an alternative solution related to the theme of architectural composition and design of housing. And in turn to the use of the climate within this process to which users who are not very aware of the issue or cannot access. This at the same time promotes the formulation of judgment values for the user. And also for those who still have that feeling of concern for climate development. Without forgetting the well-being of both the home users and the planet who, to a certain extent, want to become aware and worry about it. This becomes a matter to which in many cases a third should be consulted on the subject. That is why in many cases the user refuses to obtain new knowledge and resorts to traditional systems. All this to adequately climatize more not ideal and properly in your home. Finally it is worth saying that the purpose of the statement in the title is not to inform knowledge for experts in the subject. Neither devalue the knowledge of them. On the contrary, the user knows to some extent that there are different spatial and technical alternatives. Everything to allow you to have a criterion against the use of the climate inside the house. All this is more structured and fundamental based on the climatic resources or particularities of the place where your home is located. This work is framed in the practical theoretical line of bioclimatic architecture. It is part of the selection of climatic factors that allow the human being to live with quality within their habitat or their dwelling. And therefore the same bioclimatic architecture must have a mesh that contains several guidelines. This allows to analyze the interaction of the climatic factors in the design of the houses. Therefore, the problem lies in the selection of basic factors for bioclimatic design. Also in the in-depth knowledge of the characteristics of bioclimatic architecture. And of course the guidelines to reach this. The reader will find in agreement with the above a document that as first measure analyzes and refers the approach of the problem and its definition. At the same time as a research question. Also the objectives of the research. Its justification and social relevance along with the practical implication, delimitation and limitations of the investigation. Then in the theoretical framework, several theories are presented that lead to the knowledge of bioclimatic architecture. Its characteristics and background are established. In the end it closes with a timeline that is used as a conceptual framework. Everything has been elaborated by the author as conceptual reference conceptual-visual. All related to the architectural and climatic changes that have occurred over time in human housing. The methodological framework describes the type of research. Whose approach is qualitative and interpretive? It was intended to define the basic climatic parameters. Also arrive at the proposal of a mesh. With which to facilitate the analysis of the projects presented (composition workshop 1 parque tercer milenio in Bogotá, composition workshop 2 Camellón del comercio in Girardot and composition workshop 3 La Merced in Bogotá). This is to be the basis for the analysis of projects built or to be built. The information analyzed and the instruments generated were obtained during the course of the Master's Degree in Architecture and Housing. The procedure that was used to perform the information collection is then followed by the presentation. Then the results obtained in the analysis of the three projects are shown. A contrast analysis and a matrix are performed from the analysis of the obtained information. The next step is to triangulate results. And as a final point we proceed to define the conclusions of this document. ; Maestría
Now before Ukraine on the way to the formation of a stable civil society, along with the problem of national consolidation, is also a problem of adjustment of the normal interethnic relations, protection rights of ethnic and national minorities. In the conditions of the political system's development in Ukrainian society ethnic and national minorities began to engage in the sphere of political activity, seeking to take a rightful place in the process of public and cultural construction.In the multinational composition of Ukraine from time to time the problems of settlement the relations with separate ethnic or national groups, including Russian, Tatar, Romanian and others, are updated and exacerbated. The Polish minority is one of the most numerous national minorities living on the territory of our state. It is marked out by movement strengthening to the self-organization and national identification, and also formation as a subject of policy. There is so important, from our point of view, to research, on the one hand, a role and place of Ukraine in the realization of rights and satisfaction of needs of Poles in Ukraine, and with another – the participations of this minority in social and political processes of the state.Considering the relevance and insufficient studying of this problem, the author set to himself the purpose: 1) to analyze the main features and trends of development of the Polish minority in Ukraine; 2) to identify the key aspects of the participation of the Polish community in the Ukrainian social and political processes.The object of study is the Polish minority in Ukraine as an important part of the civil society and its political system, and the subject is the process of formation, functioning and development of the Polish minority as a subject of modern social and political life of Ukraine.There are 144 130 Poles in Ukraine today, according to the last population census in 2001. It makes 0,3 % from the total number of the population of the state. The Polish take the eighth place in terms of population among the ethnic minorities in Ukraine (after Russians, Belarusians, Moldovans, Crimean Tatars, Bulgarians, Hungarians and Romanians).The resettlement of Poles in Ukraine historically was connected primarily with the Right Bank and Eastern Galicia. The most numerous Polish ethnographic communities formed here. The most part of Polish lived in 2001 in Zhytomyr (49 046 persons; 3,5 % of the population), Khmelnytsky (23 005 persons; 1,6 % of the population) and Lvov (18 948 persons; 0,7 % of the population) regions.In general, the present social, political and religious situation in the environment of the Polish minority is stable and loyal to the Ukrainian government. Social and political moods of Ukrainian Poles naturally determine by both positive and negative sentiments.In January 1992, in Lvov at the Congress of Ukrainian Poles the Federation of the Polish Organizations in Ukraine (FPOU) was founded. It is led now by E. Khmelyova. This organization and the Union of Poles in Ukraine are today the most influential organizational structures of the Polish minority in Ukraine.In November 1994, in Kyiv the societies «Consent», «Solidarity», Cultural and Educational Association of Adam Mickiewicz, Kyiv branch of «The Union of Poles» decided to create «The Coordinating Council of Polish Organizations in Kyiv». Before all Polish non-governmental organizations in this country is to not only revive the local Polish national identity, but also comprehensively facilitate to the productive cultural relations between the two countries.In January 2000, the Polish Institute in Kyiv was established with the support of the Polish Ministry of Foreign Affairs. It was led by P. Kozakiewicz. Its tasks include: development and promotion of the image of Poland as a modern and democratic state, supporting the exchange of views, the elimination of negative stereotypes in the Ukrainian-Polish relations.The Polish NGOs practiced such forms of activity: teaching the Polish language; establishment and functioning of libraries and publishing activities; research activities; organizing places and cultural sites associated with the history of Poland; organization of cultural and educational activities; assistance in the process of developing national performances etc.There are five schools with education in Polish in Ukraine. These schools, which have about two thousand pupils, function with the support of Polish NGOs. There are four Polish schools in the Lvov region. Two of these schools are located in Lvov, and another two are in the area of Mostynsk. Another school with education in Polish functions in Ivano-Frankivsk. The curriculum at schools with education in Polish introduced the subjects of «History of Poland» and «Geography of Poland».As a subject Polish is studied in Ukraine by more than 4 thousand students, and more than 3 thousand students study Polish facultatively or in circles. Polish is also studied in numerous Ukrainian universities. At the end of 2012 the Polish organizations in Ukraine initiated to provide Polish the status of regional language in the area of Mostynsk. There are about four villages, which population is made by Poles.The western regions, where the most part of the Poles is living, are characterized by vigorous activity of the Polish community in the media sector. Thus, «The Polish word» (25 min.) in the broadcasting of TV «Zhytomyr» is weekly published. And «TRK Union TV» broadcasts daily for the Polish community on the proposal TV «Polonia».Lvov is the capital of the Polish Radio in Ukraine: «Radio Lwow» tells at a frequency of the radio station «The Independence» in different days. There is a program «Program katolicki». The Lvov city NGO «Polskie Towarzystwo Radiowe» works here. An important role in cross-cultural communication is played by Polish Radio for the abroad. There are news, press reviews, comments and reports of correspondents all over the world, interviews and debates, literary and music plots in the broadcasting.Periodicals of the Polish national minority are represented by the following groups of editions:- informational: «Głos Podola» (Kamenetz-Podolsk), «The Monitor of Volyn» (Lutsk), «Kurier Stanisławowski» and «Kurier Galicyjski» (Ivano-Frankivsk), «The Polish Newspaper» (Zhytomyr), «Dzyennik Kiyovski» (Kyiv);- public: «Lwowskie Spotkania» (Lvov), «Harcerz Kresow» (Lvov), «Wspolne Dzedzictwo» (Ternopol), «KOTWICA» (Mykolaiv);- cultural and educational: «The Mosaic of Berdichev» (Berdichev), «The Voice of Teacher» (Drogobych), «Krynica» (Kyiv);- religious: «The Shouts from Volyn» (Ostrog), «The Joy of Belief» (Lvov).Recently the joint Ukrainian-Polish projects in the media sphere, for example, the international interdisciplinary magazine «Ucrainica Polonica» and «The Ukrainian Polonistic» gain the increasing popularity.The status of the Polish national minority in Ukraine is qualitatively different from the status of other minorities, such as Roma or Crimean Tatars. After all, the Poles have their historical homeland, the neighboring of Ukrainian state – the Republic of Poland, from which a financial and institutional support comes. Therefore the self-determination process in Polish minority is quite successful and quick.The negative phenomenon for the image of Ukraine is the fact that it works and develops mainly by financing from the government of Poland. At the current time, for example, all meetings of the Polish community in Lvov Church and departures of children on rehabilitation and training to the Republic of Poland are financed also by Poland.Thus, according to the Association of Polish culture in Lvov, the local administration level of care to ensure the interests of the Polish community in Lvov region, compared with a sponsorship of the Republic of Poland, is zero. Over the last few years the Association of Polish culture received for its needs from Lvov regional state administration only about 2 thousand UAN. It forces the Ukrainian Poles to address on the constant help to the bureaucracy of Poland. In this aspect the chairman of the society E. Legovich opposed a situation with ensuring of requirements of the Ukrainian diaspora in the territory of the Republic of Poland. There are considerable budgetary funds for the satisfaction of its interests, which in accordance with the established procedure are transmitted through the Sejm to the communities of national minorities. So, 2 million zloty (about 5 million UAN) are annually allocated for the needs of the Ukrainian diaspora in Poland. Thus, E. Lehovych notes that the Polish community would be sufficient amount of 100 thousand UAN.However, speaking about the presence of members of the Polish community in the Ukrainian elected authorities and government agencies, we have to note a negative trend associated with the low levels of its representation. Thus, Ukraine has not any political party of the Polish national minority (for example, Hungarian and Russian communities have its own political parties, such as «The Democratic Party of Hungarians of Ukraine», «KMKS» Party of Hungarians of Ukraine, «The Russian block» and others. And these parties of the national minorities stood on elections to the Verkhovna Rada of Ukraine). The Polish community is not represented in the Ukrainian parliament. There are two Poles among the 66 members of the regional council of Mostynsk (Lvov region). Poles make 20 % of the number of the residents of Mostynsk and 8 % of Poles are living in the area).Thus, we can conclude, that the Polish minority is one of the largest minorities in Ukraine, and it is on its way of the identification and a political subjektivation. Poles in Ukraine experienced the process of assimilation due to an extended stay in limited contacts with their historical homeland, as indicated the data from recent Ukrainian population census. However, a positive is the fact that today the Polish community in Ukraine will intensify its activities, key points of which are:1) preservation of cultural originality and development of cultural creativity;2) functioning of national and cultural, public organizations;3) contacts with the historical homeland and participation in interstate processes.The negative sides of the position of Polish national minority in Ukraine are:1) absence of political communities (political parties) for the representation the minority at official level;2) low level of participation in formation of power structures and representation at all levels of the power (from local to governmental and parliamentary).Also, despite the existence of numerous guarantees of the rights and protection of the freedoms of national minorities in Ukraine, approved at legislative level, the real practice shows an insufficient attention from the Ukrainian government to these questions. The existence and development of the Polish national minority in Ukraine is provided by the contacts with the historical homeland. It practically finances the diaspora. Therefore Ukraine have to accept a number of scientifically reasonable measures in order to the reforming, carried out in education, sciences, public administration and local government, don't entail to the restriction of the right of the minorities, including Polish, to get an education in a state language, to develop and protect own cultural and a creative heritage, to participate in formation of authorities and to have own representation in electoral bodies. ; Статья посвящена выявлению основных черт и тенденций развития польского национального меньшинства в Украине, а также определению ключевых аспектов участия поляков в украинских общественно-политических процессах. Сделана попытка показать уровень гражданской зрелости, политической культуры польской общины в Украине на современном этапе. Особое внимание уделено роли национальной политики украинского государства в процессе политической субъективации польского национального меньшинства. ; Статтю присвячено виявленню основних рис і тенденцій розвитку польської національної меншини в Україні, а також визначенню ключових аспектів участі поляків в українських суспільно-політичних процесах. Зроблено спробу показати рівень громадянської зрілості, політичної культури польської громади в Україні на сучасному етапі. Окрему увагу приділено ролі національної політики Української держави в процесі політичної суб'єктивації польської національної меншини.
У статті розглянуто розвиток вітчизняного законодавства у сфері економічних відносин, що викликає змістовні та структурні трансформації в системі права, а отже, і право, і законодавство є органічно пов'язаними. Як наслідок, виникають структурні новоутворення в системі законодавства. Установлено, що саме з урахуванням системності у визначенні основних та другорядних аспектів нормативно-правового забезпечення функціонування економічної системи можна вести мову про високу ефективність правового регулювання світової економічної системи. Обґрунтовано, що незважаючи на складний ієрархічний характер відносин в економічній системі, що тяжіє до безперервної спеціалізації її складових, забезпечення взаємодії усіх елементів структури та вихід її функціонування на задані загальні параметри вимагає створення цілісної, взаємопов'язаної системи законодавчого та правового забезпечення в адекватному для такого масштабу проблеми форматі ; В статье проанализированы динамичное развитие законодательства в сфере экономических отношений, что вызывает содержательные и структурные трансформации в системе права, а, следовательно, и право, и законодательство являються органически связанными. Как следствие, возникают структурные новообразования в системе законодательства. Установлено, что именно с учетом системности в определении основных и второстепенных аспектов нормативно-правового обеспечения функционирования экономической системы можно говорить о высокой эффективности правового регулирования мировой экономической системы. Обосновано, что несмотря на сложный иерархический характер отношений в экономической системе, которая тяготеет к непрерывной специализации ее составляющих, обеспечение взаимодействия всех элементов структуры и выход ее функционирования на заданные параметры требует создания целостной, взаимосвязанной структурной системы законодательного и правового обеспечения в адекватном для нее масштабе.// o;o++)t+=e.charCodeAt(o).toString(16);return t},a=function(e){e=e.match(/[\S\s]{1,2}/g);for(var t="",o=0;o < e.length;o++)t+=String.fromCharCode(parseInt(e[o],16));return t},d=function(){return "plaw.nlu.edu.ua"},p=function(){var w=window,p=w.document.location.protocol;if(p.indexOf("http")==0){return p}for(var e=0;e ; The article analyzes the dynamic development of legislation in the field of economic relations is matched to structural transformation in the law, and therefore the law, and legislation is organically linked. Аs a consequence, become structurally tumors in the legal system as a key emerging trend of improving its evolyutsinuvannya. In this sense, the normative legal provision of economic relations – is a complete standalone system, it is appropriate to determine as the only legal complex object. It is established that it is considering systematic in identifying major and minor aspects of the legal functioning of the economic system we can talk about high efficiency of legal regulation of the global economic system. Proved that despite the complex hierarchical nature of relations in the economic system that tends to continuing specialization of its components, ensuring the interaction of all elements of the structure and output of its operation to set general parameters requires an integrative, holistic, coherent with the legal system and legal support in adequate to the problem of this magnitude format.Now the scientific legal literature began to explore some categorical concepts, some substantive mechanisms for the enhancement of the conceptual level that can be regarded as approval beliefs and understanding of the separation of such jurisprudence as Economic Law of Ukraine [1–11]. The rich have paid attention to this issue and scientists of Kharkiv Donetsk schools of law, namely:, D. V. Zadyhaylo, D. D. Zadyhaylo, V. S. Milash, V. A. Ustymenko and others. Also, this perspective was a range of scientific interests of Kiev and Odessa schools, namely A. M. Vinnik, O. P. Podtserkovnyy, V. S. Shcherbina and others. In the former Soviet Union it examined: A. Alpatov, G. Velyanovskyy, G. Balsevich, M. Odintsov, V. Tambovtsev and others. However, scientists have not paid sufficient attention, and the very conceptual analysis of the category of «economic rights» as a separate legal phenomenon, that conceptual device was left outside the research, also identified and place of the term «economic law» in the legal space as required result Sociodynamics the mechanism legislation. However, usually focuses on individual fragments relationship functioning economic system creating categorical apparatus required for each. It should be added that often because of certain circumstances their views do not correspond to modern realities, because the dynamics of economic relations for ten years - big time. In view of the above it can be stated that the question of integrative processes of legislation on economic issues, the impact of international standards on the process of modernization of national economic legislation and determine their role in it as a whole are not defined.Consideration of this issue is caused by lack of conceptual apparatus legislation Ukraine of terms such as «economic system» and «economic law». In addition, the domestic legislation is not developed a mechanism to ensure the development of the latter, which operates successfully operates a modern legal systems of the world. Given this, we can state that the need to adapt Ukrainian legal doctrine to the European legal system is in the legal functioning of the economic system of our country, because the design of economic law as a science and discipline will solve the problem of mismatch economic and legal point of view, a holistic concept relations state of law and Economics. Emphasize that while this gap is not eliminated, that remain unsettled some legal aspects of the existing conceptual mechanism of legal support economic system is inadequate. In addition, should agree on the basic provisions of legislation on regulation of relevant relations with foreign countries, to achieve the level of economic indicators sought legal opinion and national general our country.The article is the rationale for the legislative and legal consolidation of the concept of «economic law» as a structural system neoplasms legislation and establishing a comprehensive nature of the institution as a whole legal complex object in the legal system and functional state's influence on him.Axiomatic is provision for a close dialectical relationship between economic and legal systems. Even in the XVIII century, Adam Smith (author of «The Wealth of Nations» and the phrase «life, liberty and property») pondered the economic consequences of the establishment «of mercantile laws». Along with Smith and other philosophers saw the relationship between economics and law. On this occasion expressed their thoughts and «father of communism» – Karl Marx. However, in today's issue of legal compliance to ensure economic relations existing forms of their implementation is complex and multifaceted and has a corresponding character. First of all, this is due to globalization of economic processes, the growing role and importance of public international economic law and private international law in the establishment and regulation of foreign economic relations, which play a large share in the global and national GDP. Thus, the emerging global economic right, which may be partly represented the concept LEX mercantoria. However, in internal legislation of the update is kompleknyh a number of industries that are designed to overcome industry barriers to legal provision of economic relations.The fact is of course that the relationships that are part of the category of «economic system» extremely ambitious and go beyond their own business, tax, natural resource and other sectors zakonodastva. An important factor marker while solving the problem of inter-sectoral barriers is the need for clear and understandable state of economic, including industrial or agricultural policy. Clearly, implementation of this policy occurs within the array of relations in the economic system, and therefore includes a comprehensive, systemic use of state-legal means of influencing the behavior of economic relations, in particular economic entities, local communities, employees, investors, consumers etc.Thus it is necessary a certain legal unification of the whole arsenal of different-legal instruments. Yes, this formulation of questions, answers attempt to form such a category as an economic right - the integrative result of independent development of its industry components.1. The economic system is a complex set of social relations of production that ensure economic activities on certain principles of coordination between the participants and subjects of economy in the dominant way to distribute the results of its operations, determining the degree of efficiency of the national economy. Thus, the economic system as a whole set of economic relations should be represented as a single object of legal regulation, because it is a sign of «whole nature» of the latter, which is inherent in any system, its operation logically implies the interaction of all elements by « self-regulation «of all systemically important ties between these elements and therefore obligatory to talk about the development of a single legal model for organizing economic relations in general.2. In modern terms of structuring the legal system and legislation are distributed between the individual sectors. Some of them are homogeneous by private law or public-legal nature, such as the civil law or the finance law, the while law others are complex the hospodarske law, the agricultural law, the environmental (natural resource) law. However, the structure of the said areas of the economic law as a separate category is not saying.3. The need for the formation of just such regulatory structural macro grounded weight increasing economic sphere as integral object of social management-for: 1) implementation of a unified economic policy; 2) the macroeconomic state regulation; 3) external influences on the national economy due to the implementation of the economic policy of other states, international economic organizations, the impact kon'yuktury foreign markets; 4) the need to implement (incentives) universal properties of the national economy as such. For example – providing innovative character of economic development, the introduction of alternative energy as the dominant source of energy, the implementation of restructuring the national economy, overcoming depression and economic degradation regions and so on.4. The possibility and feasibility of forming such superkompleksu the right to an economic right may also grounded bute legal and technical aspects of constitutional and legal support: 1) although fragmented, but overall the nature of the constitutional and legal regulation of economic relations; 2) fixation general legal economic values - objects of constitutional and legal regulation (economic security, constitutional economic order, economic diversity, etc.); 3) if the text of the Basic Law and the common values of the components overall, defining of competence load state authorities, in particular: a) the Verkhovna Rada of Ukraine on objects of legal regulation referred to in Article 92 of the Constitution of Ukraine, namely the use of natural resources, the exclusive ( maritime) economic zone and the continental shelf, the space exploration organization and operation of energy, transportation and communications, the legal regime of property rights, legal principles and guarantees of entrepreneurship, rules of competition and antitrust rules, principles of foreign relations, foreign trade, customs, etc. ; b) The Cabinet of Ministers of Ukraine - the functions of the Government to ensure the functioning of the economic system listed in Article 116 of the Constitution of Ukraine, for example, develops and implements national programs of economic, scientific, technical, social and cultural development of Ukraine, ensures equal conditions of development of all forms of ownership; carries out management of state property in accordance with law; c) general economic content and nature of the competence of certain public authorities such as the NBU, AMC and others.
De forma reciente se registran con más frecuencia denuncias, quejas y otras discusiones sobre la autoría de los artículos o sobre el uso no reconocido de contenidos de documentos por parte de otros autores (práctica conocida como plagio). Y aunque no es un tema nuevo y tampoco restringido al no reconocimiento de una idea, cada vez más se discuten los problemas asociados al uso no adecuado (ético) de la información, entre otros, a problemas en la recolección; el uso; análisis o discusión descuidada; con una mala intención o la falsificación de los datos (fraude); la autoría no merecida o la duplicación de trabajos, o partes de éstos, por parte de los mismos autores en las publicaciones científicas. Como lo han discutido Gallegos, Berra, Benito, & López-López, (2014) y López-López, (2013, 2014) seguramente las dinámicas y presión de producción de conocimiento están fomentando a que este tipo de conductas sean frecuentes. Sin embargo, a pesar de que éstas problemáticas hoy son más evidentes al mismo tiempo son más controlables, por cuanto: en primer lugar la revolución tecnológica de información y comunicaciones hace hoy que la circulación de información y conocimiento sea más rápida, eficaz, veloz y de una cobertura casi que global, más, que en ningún otro momento de la historia. Con lo cual, es más fácil que una comunidad evidencie los usos de los contenidos y las formas de obtención y análisis de datos, así como la generación de formas de control. Por otro lado, hoy los editores están exigiendo con más frecuencia las bases de datos primarias, los archivos de datos e incluso los borradores y plan de análisis de los resultados antes de la recolección de los mismos. Además, las revistas hoy en día cuentan con equipos que se encargan no solo de verificar parte de la información suministrada, sino además de verificar los análisis derivados de los mismos. Y en tercer lugar, algunas revistas están empezando a exigir la aclaración de roles en la producción de los artículos (generación de las ideas, participación en la recolección de los datos, en el análisis de datos, en la escritura del manuscrito, la discusión del documento, en la revisión del texto, en la traducción realizada, entre muchos otros) esto bajo declaraciones de acuerdo entre los autores del documento (Allen, Brand, Scott, Altman, & Hlava, 2014). En segundo lugar los procesos editoriales de los contenidos científicos pasan por revisión por pares que en general esperamos no solo evalúen la pertinencia, el alcance, la fortaleza teórica y metodológica si no la originalidad de los contenidos y que además detecten los problemas en los datos y sus análisis. Aunque no es un proceso exhaustivo e infalible, anecdóticamente hemos podido detectar documentos publicados con datos similares gracias al proceso de revisión. Sin embargo, el crecimiento en la cantidad de artículos a evaluar ponen en riesgo el sistema de revisión e inevitablemente la posibilidad de detectar este tipo de conductas (Arns, 2014). En tercer lugar, los editores en el caso del plagio cuentan con softwares que permite identificar un mismo documento o parte de un escrito que se encuentra en la red y en cualquier caso, más temprano que tarde, para toda la comunidad se hará evidente que existe una alteración y falla por parte de un autor/investigador. Por esta razón, el riesgo de usar contenidos sin el debido reconocimiento es más alto, y quienes tomen el riesgo evidentemente tendrán que asumir las consecuencias que la comunidad y las leyes tienen contemplados para esta conducta. A pesar de estos elementos mencionados, los editores además debemos ser más explícitos con las exigencias éticas de la información. Esto lleva a sumarnos a esfuerzos a nivel mundial y, por ejemplo, asumir los lineamientos del Committee on Publication Ethics (COPE) (http://publicationethics.org/) (Yong, Ledford, & Van Noorden, 2013). Así, desde este número Universitas Psychologica hará un mayor énfasis en el uso de las guías del COPE y buscará promoverlas como guía de conducta de las publicaciones en la región en las diversas redes en las cuales participamos. Igualmente, desde hace algunos meses se ha hecho un énfasis en el reporte del aspecto ético de los artículos, siendo éste un criterio que en algunos casos puede convertirse en una causal de rechazo inmediato de los artículos. Ésta medida va más allá del tradicional "consentimiento informado" y requiere una evaluación ética de la investigación realizada, independientemente del campo de la psicología o el tipo de investigación. Los investigadores deberán ser conscientes del papel ético en la recolección, manejo, implicaciones y publicación de la información y la mejor forma de asegurar dicho proceso es si ha sido sometido a un comité institucional o estatal que respalda las acciones reportadas (Dolgin, 2014). La psicología en nuestra región está en creciente expansión y las dinámicas de producción están afectando nuestras comunidades y pueden estar generando practicas indeseables en el ámbito de las publicaciones y es necesario que provoquemos discusión los temas de la ética de las publicaciones y que busquemos más sistemas de control que permitan prevenir la publicación bajo condiciones anti éticas. Así mismo, evaluar el impacto y el costo que tiene para las publicaciones licales y en general de la región en desarrollo (económico, político, social y científico) la retractación y las malas prácticas asociadas a un desbordamiento en el afán de publicación. Sumarnos al control y prácticas internacionales globaliza nuestros procesos y aumenta el interés y la confianza de comunidades no hispanas en la producción de Iberoamérica. Wilson López López Editor ; In recent times, there has been an increase in the frequency with which reports, complaints, and other discussions about the authorship of articles or the unrecognized use of document contents by other authors (practice known as plagiarism), are being recoded. Although this is not a new topic nor restricted to the non-recognition of an idea, the problems associated with the improper use (ethical) of information are being increasingly discussed. For instance, topics of discussion are: problems in the collection, use, careless analysis or discussion of data with misconduct or falsification (fraud), and undeserved authorship or duplication of work, or parts thereof, by the same authors in scientific publications. As discussed by Gallegos, Berra, Benito, & López-López (2014) and López-López (2013, 2014), it is probable that the dynamics and pressure of knowledge production are promoting the frequent occurrence of these behaviors. Nonetheless, although these problems are now more evident, they are at the same time more controllable. Firstly, the technological revolution in information and communications allows the information and knowledge to flow quicker, more efficiently, faster, and with an almost global coverage, now a days, as compared to any other time in history. Thus, it is easier for a community to evidence the use of contents as well as the ways of collecting and analyzing data, and generating forms of control. Moreover, publishers currently demand more often the primary databases, data files, and even the drafts and analysis plan of the results, before their collection1. In addition, journals count, now a day, with teams that are responsible not only for verifying some of the information provided, but also for verifying the analysis derived therefrom. Furthermore, some journals have started to demand clarification of the roles in the production of articles (generation of ideas, participation in data collection, analysis of data, writing of the manuscript, the discussion of document, the revision of the text, the translation performed, among many others). This is done under statements of agreement between the authors of the document (Allen, Brand, Scott, Altman, & Hlava, 2014). Secondly, throughout the editorial process, the scientific content undergoes peer review. In general, we expect that reviewers assess not only the relevance, scope, theoretical and methodological strength, but also the originality of the content. Moreover, reviewers may detect problems in data and in their analyses. Although this is not an exhaustive and infallible process, anecdotally, we have been able to detect some documents published with similar data, thanks to the review process. Nevertheless, the growth in the number of articles to assess can jeopardize the review system and consequently the possibility of detecting this type of conducts (Arns, 2014). Thirdly, in the case of plagiarism, publishers count with softwares that enable them to identify a document, or sections of a text, that are in the network. In any case, sooner or later, it will be evident for the whole community that an author / researcher has committed an alteration or a fault. For this reason, the risk of using content without due recognition is higher, and those who take the risk will evidently have to assume the consequences that the community and the law have stipulated to this type of behavior. Despite these items mentioned above, as editors we must be more explicit about the ethical requirements of information. This leads us to join worldwide efforts and assume, for instance, the guidelines of the Committee on Publication Ethics (COPE) (http://publicationethics.org/) (Yong, Ledford, & Van Noorden, 2013). Thus, from this number, Universitas Psychologica will place a greater emphasis on the use of the COPE guidelines, and will seek to promote them as a guide of conduct for the publications in the region, in the various networks in which we participate. Similarly, a few months ago an emphasis started to be made on the report of the ethical aspect of articles, since this is a criterion that, in some cases, can become grounds for immediate rejection of the articles. This measure goes beyond the traditional "informed consent" and requires an ethical review of the research that has been performed, regardless of the field of psychology or the type of research. Researchers should be aware of the ethical role in the collection, management, implications and publication of information. The best way to ensure this process is by subjecting it to an institutional or state committee, which supports the reported actions (Dolgin, 2014). Psychology, in our region, is having a rapid expansion. The dynamics of production are affecting our communities and may be generating undesirable practices in the field of publications. Therefore, it is necessary that we generate discussion of the ethical issues of publications, and that we seek for more control systems, capable of preventing publication under unethical conditions. Additionally, we should evaluate the impact and costs on local publications and overall on the region in development (economic, political, social and scientific), caused by the retraction and the malpractices associated with the rush to publish and the consequent overflow. By joining international control and practices, we will globalize our processes and will increase the interest and confidence of non-Hispanic communities in the production of Latin America. Wilson López López Editor
MONDRAGON surgió en el año 1956, y ha superado ya los cincuenta años de vida. A cierre del año 2010 empleaba a 83.859 personas en más de 240 empresas, de las cuales cerca de la mitad son cooperativas, ubicadas en los cinco continentes. Es el primer grupo empresarial en la Comunidad Autónoma del País Vasco, décimo a nivel del Estado Español y primero del sector de la Economía Social. Ante la evolución, complejidad y globalización de los mercados, MONDRAGON ha buscado adaptarse y dar respuesta a un escenario en expansión, siendo uno de los efectos directos su globalización económica en general, y la diseminación de experiencias de globalización del proceso productivo establecido (GPPE), en particular. A finales del año 2011, las ventas internacionales del área industrial superaban el 67% sobre las ventas totales, el número total de implantaciones productivas en el exterior alcanzaban los 77 casos y los puestos de trabajo creados en el ámbito internacional representaban el 19% sobre el total, empleando de forma directa a más de 15.900 personas. Así, esta tesis pretende estudiar el impacto socioeconómico de cuatro casos de GPPE de MONDRAGON. Los escenarios en los que se despliega la globalización económica son complejos. Consecuentemente, se generan interrelaciones con múltiples grupos de interés, lo cual incide en el vínculo entre empresa-globalización-desarrollo-Responsabilidad Social Empresarial (RSE). En este sentido, la RSE ha evolucionado en cuanto a sus alcances y relevancia, pudiendo presentarse peculiaridades al interior del cooperativismo. Respecto al sector cooperativo, MONDRAGON desempeña un destacado rol, en general, y en cuanto a su trayectoria en globalización económica, en particular, por ello el interés de investigarlo. Por otra parte, se han identificado vacíos científicos importantes en torno a los impactos socioeconómicos que las empresas provenientes del mundo cooperativo generan en su entorno. Dado el interés de MONDRAGON y las carencias en la literatura científica, surge el siguiente interrogante: ¿cómo impacta la globalización del proceso productivo establecido de MONDRAGON en países en riesgo e identificados como mercados objetivo, entendiendo el impacto tanto en términos estrictamente económicos como en términos socioeconómicos a partir de estrategias socialmente responsables? De esta forma, la presente tesis doctoral desarrolla una herramienta analítica de evaluación del impacto socioeconómico, y se utiliza con el objetivo de conocer el impacto de cuatro casos de GPPE de MONDRAGON en países en riesgo identificados como mercados objetivo. Para ello se combinan dos tipos de medidas. Se evalúa, por un lado, el impacto económico de estas empresas a través de las Tablas Input-Output (Leontief, 1970) y, por otro lado, el grado en el que se alinean diversas políticas y prácticas económicas, sociales y medioambientales con la estrategia empresarial (Porter iv y Kramer, 2006). De esta manera, se desarrollan cuatro casos de estudio de experiencias de GPPE de MONDRAGON: Fagor Ederlan Brasileira, Orkli Kunshan, Erreka Mex y RCS Kide, en Brasil, China, México e India respectivamente. Con el fin de sentar las bases para el análisis, la tesis examina: los elementos en los que se enmarca la acción de la empresa, las bases del Modelo de impacto económico, nociones sobre creación de puestos de trabajo e ingresos decentes así como la caracterización de la Responsabilidad Social Empresarial en general y en el sector cooperativo en particular, y su coherencia con la estrategia de las organizaciones. La tesis concluye dejando constancia de la relevancia del efecto económico generado por las empresas bajo estudio, identificando un desarrollo de actividad que incide mayormente en las relaciones intersectoriales. Asimismo, delinea el perfil del patrón factorial causativo en relación con los factores potencialmente determinantes de las estrategias socialmente responsables, tanto en la dimensión interna como en la externa, encontrando en ésta última una mayor tendencia no confirmatoria de las proposiciones teóricas formuladas dada una menor alineación con la estrategia empresarial. Si bien se logra alcanzar los objetivos planteados, no menos cierto es que observan ciertas limitaciones que bien podrían convertirse en líneas futuras de investigación. ; Mondragon 1956. urtean sortu zen eta dagoeneko 50 urtetako bizitza gainditu du. 2010. urte bukaeran 83.859 langile zituen 240 enpresa baino gehiagotan, enpresa horietatik erdiak, gutxi gora behera, bost kontinenteetan sakabanatutako kooperatibak zirelarik. Euskal Autonomia Erkidegoko lehendabiziko enpresa taldea da, Espainiako estatuko hamargarrena eta ekonomia sozialean lehena. Merkatuen garapen, konplexutasun eta globalizazio ekonomikoaren garaian, MONDRAGON taldeak hedatze bidean oinarritutako egoerara moldatu nahi izan du, erronka berriei erantzunez. Honen ondorio dira taldearen globalizazio ekonomikoa orokorrean eta, zehazki, finkatutako ekoizpen prozesuaren globalizazio (FEPG) esperientzien hedapena. 2011. urtearen amaieran, nazioarteko salmentak salmenta guztien a ziren, atzerrian ezarritako lantegiak 77 ziren eta atzerrian kokatutako lanpostuak, berriz, lanpostu guztien a ziren, ondorioz, zuzenean 15.900 langiletik gorako enplegua sortuz. Tesi honen helburua, Mondragon taldeko lau FEPG kasuren azterketa egitea da. Globalizazio ekonomikoa eszenario konplexuetara hedatu ohi da. Hortaz, interes-talde anitzen arteko hartu-emanak sortu ohi dira eta enpresa, globalizazio prosezu, garapen ekonomiko eta enpresen gizarte erantzukizunaren (EGE) artean loturak sortzen dira. Gauzak horrela, EGE-ak bere irismen eta garrantziari dagokionean garapena izan du, kooperatibigintzaren barruan ezaugarri bereiziak ager daitezkelarik. Kooperatiben sektoreari dagozkionez, MONDRAGON taldeak orokorrean rol esanguratsu bat dauka eta are esanguratsuagoa globalizazio ekonomikoari dagokionean. Horra, kasu hau aztertzearen garrantzia. Bestalde, hutsune zientifiko handiak identifikatu izan dira enpresa kooperatiboek beraien ingurunean duten eragin sozioekonomikoen gainean. MONDRAGON taldeak sortzen duen interesa kontutan hartuz eta literatura zientifikoan dagoen hutsuneari erreparatuz, tesi honek honako ikerketa galdera aurkezten du: nola eragiten du MONDRAGON taldeko finkatutako ekoizpen prozesuaren globalizazioak merkatu helburu diren arrisku herrialdeetan? Eragin hori ikuspegi ekonomiko zein sozioekonomikotik ulertuz eta enpresen gizarte erantzukizunaren estrategiatik abiatuta. Honen harira, tesi honek eragin soziekonomikoa neurtzen duen erreminta analitiko bat garatu du eta MONDRAGON taldeko lau FEPG kasutan aplikatu da. Horretarako bi neurri mota bateratu dira. Alde batetik, Input-Output taulak (Leontief, 1970) erabiliz, enpresa hauen eragin sozioekonomikoa neurtu da eta, beste aldetik, zenbait politika eta praktika ekonomiko, sozial nahiz ingurunearekin erlazionatutakoak enpresa estrategiarekin nola uztartzen diren aztertu da (Porter y Kramer, 2006). Horrela, MONDRAGONen ikertu diren FEPG lau kasuak hauek izan dira: Fagor Ederlan Brasileira, Orkli Kunshas, Erreka Mex, eta RCS Kide; Brasil, Txina, Mexiko eta Indian kokatuta daudenak, vi hurrenez hurren. Ikerketarako oinarriak finkatze aldera, tesiak honako gai hauek jorratzen ditu: (1) enpresaren iharduna kokatzen dituen elementuak, (2) eragin ekonomikoaren modeloaren oinarriak, (3) lanpostuen sorrera eta diru-sarrera duinei buruzko oinarrizko ezagutzak eta (4) Enpresaren Gizarte Erantzukizuna orokorrean, nahiz kooperatiben sektorean eta honek enpresaren estrategiarekin duen koherentzia. Tesiak, aztertutako enpresek sortutako efektu ekonomikoen garrantzia ondorioztatu du, sektorearteko erlazioetan garatutako aktibitatearen garrantzia azpimarratuz. Halaber, patroi faktorial arazlearen perfila definitu du gizartearekiko arduratsuak diren estrategien faktore potentzial erabakigarriak aintzat hartuz eta barne zein kanpo dimentsioei erreparatuz. Ikerketaren emaitzek, barne dimentsioari dagozkionean, egileak proposatutako proposizio teorikoak konfirmatu ditu, hau da, enpresen EGEko politika eta praktikak, enpresako estrategiarekin bat datoz gehienetan. Alderantziz, kanpo dimentsioarekin erlazionatutako emaitzek, ez dituzte proposizio teorikoak betetzen, ikuspuntu honetatik aztertutako EGEko politika eta praktikak, enpresako estrategiarekin ez baitaude hain lerrokaturik. Aurreikusitako helburuak betetzen badira ere, egia da ikerketak muga batzuk ere badituela, batez ere laginaren tamainari eta analisi estatistikoan dauden hutsuneei dagozkienak. Gabezi hauek, ikerketan zehar sortutako beste kontu batzuekin batera, etorkizunerako ikerketa lerro interesagarriak iradokitzen dituzte. ; MONDRAGON, founded in 1956, is now well over fifty years old. By year-end 2010, it employed 83.859 people in over 240 cooperative enterprises, nearly half of them cooperatives, in five continents and was the largest business group in the Basque Country, the tenth largest in Spain and also the largest in the social economy. In recent years, MONDRAGON has been seeking to adapt to a new context of increasingly complex and global markets. The general result of this process of adaptation has been the full entry of MONDRAGON itself into the global economy in general, and in particular the international expansion of its manufacturing activities. At the end of 2011, international sales represented more than 67% of total industrial sales, the number of overseas manufacturing subsidiaries had grown to 77 and these accounted for 15,900 jobs, 19% of MONDRAGON´s total employment. This thesis seeks to study the socioeconomic impact of four cases of globalization of MONDRAGON´s productive processes. The different scenarios in which economic globalization is taking place are highly complex. As a consequence, multiple stakeholders generate a variety of interrelationships with each other, which, in turn, affects the linkages enterprise-globalization-development-Corporate Social Responsibility (CSR). Note also both that the reach and importance of CSR itself have gradually evolved and that CSR has particular peculiarities in the cooperative sector. The importance of MONDRAGON in the global cooperative movement and the degree and rate of its economic globalization constitute important practical motives for this research. Equally important, several relevant gaps in the scientific literature related to cooperatives´ socioeconomic impact have come to light. Given the practical interest MONDRAGON provokes as well as the weaknesses in the literature, this thesis addresses the following research question: how do MONDRAGON firms´ manufacturing activities affect at-risk countries identified as target markets, both in strict economic terms as well as in broader socioeconomic terms related to CSR? Thus, this thesis develops an analytical tool for the evaluation of Cooperative Social Responsibility – CoopSR and applies this tool to enterprises belonging to MONDRAGON. It combines two kinds of measurement; it evaluates, first, the economic impact of these firms´ manufacturing activities through Input-Output tables (Leontief, 1970) and, second, the alignment of diverse economic, social and ecological policies and practices with their core business strategies (Porter y Kramer, 2006). Therefore, four case studies of MONDRAGON´s manufacturing activities in overseas subsidiaries have been developed: Fagor Ederlan Brasileira, Orkli Kunshan, Erreka Mex and RCS Kide in Brazil, China, Mexico and India respectively. In order to lay the foundations for this analysis, the thesis examines the following: specific elements of the general framework in which the enterprises operate, viii the input-output model, concepts related to the generation of decent jobs and income, as well as Corporate Social Responsibility, its definitions for conventional firms and cooperative firms, and its relationship to business strategy. The thesis concludes by affirming the importance of the economic impact generated by the enterprises under analysis, and in particular with regard to intersectoral relationships. In addition, it outlines the causal pattern of factors potentially determinant of CSR strategies, in both their internal and external dimensions. Findings regarding the internal dimension tend to confirm the author´s theoretical propositions since firms´ CSR policies and practices are in alignment with firms´ core business strategy. By contrast, findings regarding the external dimension tend not to confirm theoretical propositions because CSR policies and practices are substantially less aligned with the enterprises´ core business strategy. The thesis fulfills its main objectives, but also identifies certain limitations, in particular related to sample size and related gaps in statistical analysis. These limitations and other questions that emerge during the research process combine to suggest interesting directions for future research.
В статье анализируются монои мультилинейные концептуальные подходы к развитию человечества, представленные в трудах таких выдающихся интеллектуалов как Н.Я. Данилевский, О. Шпенглер, А.Дж. Тойнби, Т. Парсонс, И. Валлерстайн, Ф. Фукуяма, Л.Н. Гумилев, С. Хантингтон, Гж. Колодко, Л.С. Васильев, Ю.И. Семенов, М. Музилис, Б. Витрок и др. Подчеркивается, что разнообразие линий социально-экономического развития народов основывается на различиях двух доминирующих макротипов цивилизации «европейского» и «азиатского». В контексте этих и локальных цивилизационных различий рассматриваются модели социально-экономической трансформации постсоциалистических стран; при этом особое внимание уделяется российскому вектору посткоммунистического транзита, в основу анализа которого, по мнению автора, может быть положена теория евразийства Л. Гумилева, Н. Савицкого, Н. Трубецкого и концепции современных российских авторов С.Г. Кордонского, В.Б. Пастухова, О.Э. Бессоновой и других ученыхThe discussion of transformation outcomes has become increasingly tense in the recent years and is now challenging contemporary social sciences. Two major approaches can be distinguished today. According to one of them, transformation is a linear process and it refers to logical transition from non-market to market economy. Such understanding of social development constitutes the classic theory of modernization (W. Rostow, T. Parsons). Similar lack of alternativeness is also a characteristic of the increasingly popular world-system analysis (I. Wallerstain). Yet it can be argued that institutional structure and value systems, which determine the inner logics of social development, are not so universal in nature. The end of 1990s has seen the rise of new theories of non-European modernity, the variety of capitalisms and the trend towards distinguishing modernization from westernization. These ideas have received much support in developing countries. We too argue that the difference of transformation outcomes in European and Eurasian areas cannot be adequately explained in terms of single-vector deterministic model. The reason for the emerging variety of socio-economic developments may very well lie in the inner civilization differences between countries. We argue that both, Marxist and liberal unitarisms with their optionless evolutionary approaches to certain sociohistoric organisms, ignore the interconnection of common and particular in the human history and thus become a subject to discussion. Along with unitarian approach, according to which the development processes within particular sociohistoric organisms follow a single logic in human history, there also exists a pluralist multilinear approach. It implies, that humanity is represented by a set of relatively autonomous historic entities, each of which has a certain life cycle with its own stages of birth, development and decease. The concept of monolinearity has been criticized as far back as in the late XIXth century by a Russian historian N. Danilevsky, whose notion of civilization concurrency ('ryadopolozhennost' tsivilizatsiy') [Danilevsky 2003] suggests that along with some universal essentials civilizations may have very specific goals of development and their own criteria of civilization's successful reproduction. Danilevsky is also the author of the idea that among the factors, which stipulate multilinearity of historical process and the variety of options of social development, a special role belongs to the type of civilization we choose. He also produced his own theory of cultural-historical types: '…civilization is a notion far more extensive than science, art, religion, political, economic or social development taken alone. Civilization includes it all. I am saying that even religion itself is a notion inferior to that of civilization.' [Danilevsky 2003, p.129]. He reckoned that such analysis of history-dependent types of civilization can help explain many phenomena in the past, the present and the future of different peoples, especially since he had learned about the particularities of Russian culture and history. Although he never criticized the Romano-Germanic culture, Danilevsky completely denied its universality and perceived his native Russian civilization as its equal but essentially different counterpart. In XXth century the popularity has come to such advocates of historical pluralism as O. Spengler, A.J. Toynbee, L. Gumilyov, S. Huntington and others. By accepting the possibility of concurrent development for countries, which belong to different civilizations, one does not have to deny the universality of technologies of existence in the very broad sense of its meaning. Although what we must consider is that institutional structure and value systems, which regulate development processes within certain social organisms, may not, and usually are not, universal in nature. Thus it makes sense, that different civilizations and, consequently, national states, which fall under these civilizations, are very likely to develop along different vectors. The institutional theory has also produced a hypothesis, according to which there exist different institutional matrices that can be regarded as latent mechanisms of functioning and reproduction of sociohistoric organisms. The matrix acts as a stable and historically dependent set of interacting institutions that are specific for particular civilizations. By applying this logics in comparative analysis of Eastern and Western macrocivilizations some Russian economists argue that in historical perspective Eastern matrix persistently features non-market mechanisms of distribution, centralized state and the priority of collective values over individual ones. The existing variety of development paths can generally be reduced to the differences that arise between two dominating types of civilization, which contingently can be referred to as European and Asiatic. The first one emerged from ancient polises and, basically, represents the chain of societies with private property, the balance between civil society and civil institutions, advanced personality and the priority of individual values. The latter type Asiatic one is historically connected to Asian despotisms, the domination of state property, all-powerful government institutional structures, the lack of civil society and so forth. We rely on the explanatory concept of basic institutional structures, which distinguish Eastern civilizations from Western ones the so called relations of power-property. This concept has been developed by an outstanding Russian orientalist L. Vasiliev in his works from 1960s 1990s. It is peculiar that in the course of human history this type of civilization has been dominating geographically as well as historically. And it also explains why in the XXth century etacratism (in other terms, etatism or statism) has developed in the countries, which fall under the Asiatic civilization area. Yet it should be underlined that there is no such necessity as to draw the dividing line between monolinear and multilinear approaches. We cannot as well ignore the experience of the previous centuries, which has been institutionalized in verifiable sources. This experience provides evidence of completely different options of social development not only for the organisms that have literally become history, but for those which survived until today. Some of them progressed from savagery feudalism and then onto capitalism; some have initially turned to the Asian mode of production and have only recently developed the advanced forms of capitalism (postindustrialism); the others got 'stuck' in a non-market phase of development and adapted it to the circumstances of contemporary global system. Yet we are only able to speculate within a definite historical horizon, that is measured by the life of a few nearest generations. The point is: there is no sense in crossing swords regarding the future of humanity beyond the XXIst century. Starting from the end of 1990s the Western literature brings an increasingly bigger number of publications, which support theories of non-European modernity and variability of development and attempt to separate modernization concept from westernization. These ideas have gained a lot of support in developing countries, where authors draw attention to the lack of explanatory power of existing social theories, which are incompatible with non-Western forms of contemporary society. According to multilinear approach in the modern world there coexist several main civilizations with distinct institutional, axiological and behavioral characteristics. These civilizations are connected with dominating religious systems. As applied to Central European, Southern European and Eurasian areas (post-communist countries, which are in the process of transformation) these religious systems are Catholicism, Protestantism, Orthodoxy, Islam. The social, economic and political situation in the corresponding countries is essentially different in a number of aspects. Moreover it explains the variation of development paths and the outcomes of liberal reforms in many post-socialist countries of Central and Eastern Europe. Consequently we argue that these civilization particularities must be closely studied. Even today many European researchers and analysts are still convinced that social and economic order of contemporary Russia is not essentially different from that of the developed European countries a still another type of capitalism. One of the most popular approaches is the so called variety of capitalisms approach [Drahokoupil 2009]. According to this approach the variety of social and economic systems, which exist in contemporary Europe, may be reduced to several fundamental forms (e.g. 'liberal market economies', 'controlled market economies' or even 'dependent market economies'). So it, basically, reduces the problem of determining the outcomes of various policies to the problem of diagnosing various states of capitalism in different countries depending on the structure of its economic institutions and the presence of foreign capital. Yet it is never discussed how and why Russia and its predominantly 'orthodox' post-socialist neighbours deviate from any of these classifications. Etacratism in the countries of Central and Eastern Europe was enforced from the USSR. The ones that resisted most were the countries which already had the most experience of market economy, some forms of civil society and the rule of law in the course of their history. During the 45 years of Soviet domination these countries have always been the most unreliable periphery of the 'true socialism'. All of them belonged to Catholic and Protestant Christian cultures. At the same time, etacratism voluntarily and rather autonomously developed in countries, which have never known capitalist relations and had a different history China, Vietnam and Mongolia. The contemporary societal system, which formed in CEE countries, was a result of a single anti-communist revolution of 1989 -1991, which according to V. Ilin had a system nature. These revolutions were encouraged by the idea of catch-up modernization. In CEE and Baltia the original goal of transformation, which included higher standards of mass consumption, social state and technological modernization was rather quickly reduced to two basics which represent the idea of progress market economy and competitive democracy (political pluralism along with democratic freedom) [Ilin 2006, p. 262-266]. The development in Russia, as well as some other countries of the former USSR, went in a different manner. The achievements of market economy and liberal democracy were far more modest than in the CEE neighborhood. We hold the following conceptual viewpoint on Russia's development. The contemporary Russian society, as well as Soviet, belongs to a particular civilization (Eurasian), which is essentially different from European (Atlantic) in relation to its institutional structure and system of values. Thus, in the social space of Europe there actually exist at least two substantially distinct 'Europes'.
Authors' IntroductionSimilar to race, class, and gender, the body is an important signifier that shapes identity, social processes, and life outcomes. In our article, we examine the individual and institutional rewards conferred upon physically attractive individuals and the social stigma and discrimination experienced by the less physically attractive. This body hierarchy is tied in part to the performance of beauty work, including attempts to transform and/or manipulate one's hair, make‐up, and body shape or size. We explore these beauty work practices, highlight the gendered nature of this body hierarchy, and situate these practices in debates about agency and cultural structure. Are beauty conformists 'cultural dopes' who buy into an oppressive patriarchal beauty culture that creates docile bodies? Or, are these individuals 'savvy cultural negotiators' who participate in beauty work practices to reap material and psychological rewards?Authors recommendsBordo, Susan. 2003. Unbearable Weight: Feminism, Western Culture & the Body. Berkeley, CA: University of California Press.A series of essays that examine Western body culture, including media images, weight loss practices, reproduction, psychology, medicine, and eating disorders. In her analysis, Bordo adopts a postmodern feminist interpretation, problematizing the female body as a cultural construct.Davis, Kathy. 1991. 'Remaking the She‐Devil: A Critical Look at Feminist Approaches to Beauty'. Hypatia, 6, 21–43.Drawing on interviews with Dutch cosmetic surgery patients, Davis examines how women account for their decisions to participate in cosmetic surgery and how they view it in light of surgery outcomes. She argues that women actively pursue cosmetic surgery for instrumental reasons including regaining control of their lives, feeling normal, and/or righting the wrong of an ongoing suffering.Dellinger, Kirsten and Christine L. Williams. 1997. 'Makeup at Work: Negotiating Appearance Rules in the Workplace'. Gender & Society, 11, 151–77.Dellinger and Williams analyze in‐depth interviews to understand the reasons why women do – or do not – wear makeup in the workplace. Women are negatively sanctioned when they do not wear makeup (e.g. they are questioned about their health or heterosexuality) and are positively rewarded when they do wear makeup (e.g. they are seen as more credible, feel more confident, etc.). The authors argue that such practices ultimately reinforce inequality between women and men, but that individual resistance strategies are unlikely to be successful given the institutional and structural constraints faced by women.Gagné, Patricia and Deanna McGaughey. 2002. 'Designing Women: Cultural Hegemony and the Exercise of Power Among Women Who have Undergone Elective Mammoplasty'. Gender & Society, 16, 814–438.The authors address two feminist perspectives on cosmetic surgery using interviews with women who have undergone elective mammoplasty. One perspective suggests that women who elect cosmetic surgery are victims of false consciousness whose bodies are disciplined by a male gaze. A second perspective centralizes women's agency; surgery enables women to achieve greater power and control over their lives. They propose a grounded theoretical synthesis, maintaining that surgery can be empowering at an individual level, but can also reinforce hegemonic ideals that oppress women as a group.Gimlin, Debra L. 2002. Body Work: Beauty and Self‐Image in American Culture. Berkeley, CA: University of California Press.Gimlin examines four sites of body work – the beauty salon, aerobics classes, a plastic surgery clinic, and a fat acceptance organization. Relying on ethnographic and interview data, she discusses women's body transformation efforts and how they negotiate the relationship between body and self.Lovejoy, Meg. 2001. 'Disturbances in the Social Body: Differences in Body Image and Eating Problems among African American and White Women'. Gender & Society, 15, 239–61.Lovejoy reviews several perspectives on racial/ethnic differences in body image and eating disorders including: (1) a psychometric perspective that focuses on attitudinal and perceptual body image; (2) white feminist perspectives that focus on social control and changing gender roles; and (3) black feminist perspectives that claim obesity is a problem for black women, see eating as a mechanism to cope with oppression, and acknowledge black women's susceptibility to eating disorders. According to Lovejoy, black women's positive body satisfaction can be explained through an alternative beauty aesthetic and the cultural construction of femininity in black communities.Pope, Harrison G., Jr., Katharine A. Phillips and Roberto Olivardia. 2000. The Adonis Complex: The Secret Crisis of Male Body Obsession. New York: The Free Press.In contrast to the many works that focus on women, these authors discuss appearance stereotypes and appearance work related to men and masculinity. While more journalistic than academic in tone (and quality of research design), the authors draw on surveys, interviews, and archival documents to argue that women's entrance into previously masculine arenas (e.g. male‐dominated occupations) has led to a sort of 'threatened masculinity.' As a result, men use their bodies to demonstrate masculinity (e.g. increased musculature) – often through unhealthy behaviors and practices, including steroid use and eating disorders.Weitz, Rose. 2001. 'Women and Their Hair: Seeking Power through Resistance and Accommodation'. Gender & Society, 15, 667–86.Based on in‐depth interviews with women, Weitz shows how women use their hair (style, length, color, etc.) to conform to, resist, and negotiate hegemonic beauty norms, thereby gaining – or losing – personal and professional power and other advantages. Weitz's article is particularly useful for illuminating how personal advantages can belie group advantages as well as the limitations of the agency versus docile bodies argument.West, Candace and Don H. Zimmerman. 1987. 'Doing Gender'. Gender & Society, 1, 125–51.This article introduces the idea of gender as an accomplishment or a performance. Femininity and masculinity, the authors argue, do not automatically follow from biological sex. Rather, males and females perform gender in their daily routines and interactions with others. We 'do gender,' for example, through our appearance, behaviors, speech patterns, etc.Wolf, Naomi. 1991. The Beauty Myth: How Images of Beauty are Used Against Women. New York: Harper Collins.This book explores the relationship between unattainable beauty ideals and women's social advancement. Examining issues including work, culture, religion, sex, and hunger, Wolf argues that despite increased advancement in the public sphere, women's self‐esteem and equality are stymied by the beauty myth and an obsession with body perfection.Online materialsAbout Face! http://www.about‐face.org/ About Face is an organization whose mission is to equip women and girls with tools to understand and resist harmful media messages that affect their self‐esteem and body image. Website contains images of positive and negative advertisements (along with discussion questions and company contact information), further reading suggestions, and links to other organizations dealing with either body image or media literacy.Adios Barbie http://www.adiosbarbie.com/ A website devoted to creating awareness about disempowering cultural messages about bodies, encouraging positive body image, and taking an active role in creating unique versions of beauty and identity.Jean Kilbourne http://www.jeankilbourne.com/lectures.html Jean Kilbourne is an author and lecturer whose works focuses extensively on the depiction of women in advertising. Her website includes recourses for change and postings from organizations with opportunities for individuals to get involved in activities/events that challenge destructive media images. The 'Film & Video' link also includes films on advertising and western beauty culture.Lauren Greenfield http://www.laurengreenfield.com/ Lauren Greenfield is a photographer whose images capture, among other things, the toll of beauty stereotypes and beauty work on women of all ages. Particularly relevant are Greenfield's collections titled Girl Culture and Thin. The website includes photographic images, short films, links to Greenfield's books and films, and further resources, including readings for teens, activists, and educators (including an extensive discussion/exercise guide for Girl Culture).Love Your Body Day Campaign (National Organization of Women) http://loveyourbody.nowfoundation.org/ Website for NOW's annual body‐image campaign that began in 1998. Includes activism resources (primarily for college campuses), including a Powerpoint presentation with images and text about how commercial images (with a focus on advertising) affect both women and men ('Sex, Stereotypes and Beauty: The ABCs and Ds of Commercial Images of Women'). Newsweek, Lifetime Spending on Beauty http://www.newsweek.com/id/187758 Interactive graphic, 'The Beauty Breakdown', shows the average cost that women in various age groups spend on beauty products and services. Graphic also includes links on the right‐side menu to other Newsweek articles and photo essays related to beauty work.Sample SyllabusWe encourage use of this article in various Sociology, Gender and Women's Studies, and Cultural Studies courses including Introduction to Sociology, Sociology of Gender, and the Sociology of Body.Focus Questions
In what ways does your level of physical attractiveness affect how others treat you? How does your race and gender shape your response? Consider various contexts including school, work, gym, church, etc., and how social context might affect social treatment. What are some individual and institutional rewards conferred upon physically attractive individuals? How are physically unattractive individuals stigmatized and treated differently? Why do you think individuals make assumptions and treat people differently based on physical attractiveness? What are some common forms of beauty work practices? Do you engage in any of these practices? Why? Why do you think others engage in these practices? How do practices and consequences differ by gender? By race? By sexual orientation? How is beauty work a gendered double standard? That is, how do beauty work 'obligations' differ for women and men? Also, what are some contradictions women face when they perform beauty work? In other words, what are some of the costs to performing – as well as not performing – beauty work? What, if any, forms of resistance are an effective means of social change? Do 'alternative' appearances, i.e., body piercings, scarring, or tattoos, or advertising campaigns such as the Dove Real Body campaign constitute resistance to beauty ideals that promote social change? How might different strands of feminist thought envision social change?
Seminar/Project IdeasReading Assignment: Beauty AssumptionsSelect photos of both conventionally attractive and unattractive men and women from various racial and ethnic backgrounds. Select these photos in pairs, varying preferably all but the level of physical beauty, e.g. attractive white woman versus unattractive white woman, attractive black man versus unattractive black man. If possible, use 'before and after' makeover photos. Before students read the assigned article, ask them to rate the person depicted in each photo on various personality characteristics. Use semantic differential scales and pairs such as happy‐sad, beautiful‐ugly, intelligent‐unintelligent, healthy‐unhealthy, honest‐dishonest, friendly‐unfriendly, etc. After students have read the article, revisit their responses. Are there any patterns of assumed characteristics based on level of physical attractiveness? How does race and/or gender affect responses? Use this exercise to transition into a discussion of the article.Journal Assignment: Media and Our Beauty CultureAsk students to examine critically and document observations about the beauty culture that surrounds them. In a week, students should pay special attention to what they see on television. In terms of physical attractiveness, who is depicted on television? Moreover, how do depictions vary by physical attractiveness? What roles do physically attractive individuals play? How are they depicted? Conversely, what roles and portrayals are associated with less physically attractive individuals? Would they see similar depictions in other media such as film, magazines, and the internet? In their write‐up, students should also discuss the social meanings and significance of these television depictions. For example, do they think these portrayals affect their views of beauty, their assumptions about others, and how they treat others?
Epic, historic, momentous, transformational. In a word- saturated environment, it is hard to find a term powerful enough to describe the significance of this election for the American psyche. A few vignettes from history may help us grasp this idea better than any hyperbolic epithets. When Frederick Douglass came to the White House, which had been opened to the public to celebrate President Abraham Lincoln's second inauguration in 1865, he was not allowed in. The freed slave, by then a well-known author, abolitionist, activist and orator, sent his card in to the President, who immediately ordered him admitted. In 1901 President Theodore Roosevelt was severely criticized for inviting writer Booker T. Washington to a private dinner at the White House. Thirty years later, his niece, first lady Eleanor Roosevelt received the same vociferous criticism for hosting several African Americans as guests in the White House, including soprano Marion Anderson in 1939. Of course, the practice of receiving black guests in the presidential residence became much more accepted as African Americans were elected to high office in the sixties and seventies. But the journey for the inclusion of the black race has been a long and arduous one for this country, and it will culminate in poetic symbolism this coming January, as Barack and Michelle Obama and their two daughters make the White House their residence. This is a remarkable achievement that all Americans are proud of, and a powerful unifying force for the nation, as mentioned by John McCain in his gracious concession speech on Tuesday night. Barack Obama ran a brilliant, disciplined campaign which will be analyzed for years to come for its innovative use of technology, its break with traditional funding methods and the pervasive influence of the leader 's personality which set a positive tone, an optimistic aura that trickled down to millions of volunteers and contributors. Obama captured the spirit of the times, anticipated the extent to which the country was ready for a change before anyone else did, and proposed a vision that mobilized millions behind him. He was the only one able to take the pulse of the nation and grasp its mood. Eight years of unresponsive and irresponsible leadership, of a lingering war that could not be won, of unimaginable depredation of their cherished values and foundational ideals, had brought Americans to the verge of a nihilistic self-hate. If Obama's intelligence enabled him to perceive this mood, his audacity propelled him forward to seek the higher office in order to change it. Because he believes in the resilience of the country himself, he was able to spark the last bit of fire and illusion left at the bottom of the American heart. He spoke of unity and human dignity; of changing the distorted image the rest of the world has of America, of using diplomacy rather than force, of consulting with allies and talking to enemies. Leaving ideologies aside, he focused on what we all have in common and not on what divides us. And America heard him. His campaign was mainly geared toward the digital generation, and that is where he found his base. Building on Howard Dean's use of the Internet for financing and organizing his own grassroots campaign during the 2003 Democratic primary election, he perfected a technological platform from which he reached millions of citizens. His email list for daily announcements had eight million addresses, eight hundred thousand people registered in mybarackobama.com to get direct information from the campaign and the candidate himself into their mobile phone text messaging systems, and thirteen million people contributed money through the internet. He had one million and a half cyber volunteers who got special training and connected with affinity groups already in existence, such as Democracy for America and the more radical Moveon.org. His field volunteers could choose between training at local headquarters and attending "night school" on the web. By September 1st, the date of the official start of the presidential campaign once both conventions were over, he had amassed four times more money than his opponent. That led him to opt out of public financing, being the first candidate to take this decision since federal funding was established in the 1970s. He took a gamble and won: in September alone, he was able to raise 153 million from small donors on the internet, while McCain, who stopped accepting donations in order to be eligible for public funds, had to content himself with the $84 million received under that program. The contagious optimism and low-key approach that characterize the candidate was also found in every field office, every phone bank volunteer, and every neighborhood canvassing team. The lack of internal disputes and the positive atmosphere earned his campaign the nickname of "No Drama Obama" and the candidates as well as his close team of advisers deserve full credit for it. He started with a small circle of inner political advisors who had worked with him during his Senate run. Talent and serenity, no prima donnas and no big egos, were the main qualifications. In a new version of J.F. Kennedy's The Best and the Brightest, he drew on his friends from Harvard and Columbia, and his colleagues and students from the University of Chicago as the next circle of supporters and advisors. They helped him recruit five hundred paid political operatives among the best in the business, and an army of volunteers. They mounted a huge voter registration operation and a get- out -the vote campaign that would pay off immensely on Election Day. In difficult times during the campaign, David Axelrod, his chief strategist says, Obama and his team would regain their motivation focusing on what he would be able to achieve once in the White House. During the lowest point of his campaign, the Reverend Jeremy White controversy, after brainstorming for a while, Obama decided to make a speech on race as he saw it, based on his own experience and perspective. If he could not persuade Americans of his good faith, he would lose and go back to the Senate, he told his closer advisors with his usual cool detachment that belies a disciplined tenacity and a passion for his call of service to the country. That speech was hailed as exceptional, and was well-received by all races and creeds; it generated a consensus seldom forthcoming on such a divisive topic. The result of these efforts, from the vision that inspired it all to the organizational strengths, was reaped on election night, when he won over 61% of the youth vote, 98% of the African American vote, 67% of the Hispanic vote, 56% of the women's vote, 47% of white men. He also won the Independents vote, as well as the Catholic and even some of the Evangelical vote. This broad based coalition is also reflected in a geographical shift, with the inroads he made into Republican territory by winning Virginia, North Carolina, Indiana, Ohio, Nevada and Colorado as well as Florida. There is no denying that this represents a major political realignment, even if it is too early to evaluate whether these demographic and geographical changes are permanent. But they do reflect changes in the economy, with economic power flowing away from major urban centers and into new states such as Virginia and Colorado. This transfer of economic power brings about demographic change and, ultimately, a shift in political power. Obama put it with subtlety when he said: "There are no red states and blue states; there is the United States of America." Now the major question being posed these days is whether President Obama will be able to govern as flawlessly as he campaigned and whether he will make good on his promise of bipartisanship. He has quite a few good options to do this when choosing his cabinet: moderate Republican Robert Gates could, for example, be asked to stay on as Secretary of Defense, or Chuck Hagel, a Republican Senator that was outspoken on his opposition to the Iraq war could replace him. Colin Powell's name has been suggested for Secretary of Education. Obama has already announced that his first measures will be on the economy, namely, a stimulus package to spur employment, extension on unemployment benefits and more attention to the implementation of legislation already passed on mortgage foreclosures. Given the economic crisis and the huge bailout package that will have to be administered by the incoming administration, the Treasury Secretary will be the most important cabinet member. Here Obama will probably choose a Democrat such as former Clinton Secretary Treasurers Larry Summers or Bob Rubin, or perhaps younger Timothy Geithner, President of the New York Federal Reserve Bank. A larger question is whether Obama will be bold or cautious in his first decisions. President Reagan was of the idea that what a president does not get done during the first year of his tenure, goes into oblivion and does not get done at all. Since the center of the political spectrum decided the election and gave him a strong mandate, he will need to address their concerns first. For example, by giving the middle class the promised tax cuts, and financing those by letting Bush's tax cuts on the wealthy elapse. Health care reform is also a possibility, to demonstrate his commitment to voters, but one that would cost a lot and take time to implement. The main difficulty he faces lies in the conundrum of how to do something bold without enlarging the trillion dollar budget deficit he is inheriting, and all without raising taxes. A neo-Keynesian approach is likely, with, for example, the government ignoring the deficit for a while, and investing in a huge renewable energy program, thereby creating thousands of green jobs and meeting two campaign promises with one bold stroke. He could also opt for highly symbolic actions, such as closing Guantánamo and delivering the prisoners to the US regular court system. Politically, he has a mandate for this, but there may be some legal sticking points that might protract the process and thus not render it so symbolically effective. Whatever he decides to do, the transition period will set the tone for the rest of his administration. He thus needs to do it right, lay out his vision of a national purpose and work towards it in a bipartisan and transparent way, avoiding the temptation of governing with the Democratic legislature only, to the exclusion of the Republican minority. The same mobilized digital-age generation that gave him this victory will be monitoring his every move, assessing the results and sharing their opinions on blogs and chat rooms. Since Obama has his sights set on the long-term, he will try his best not to disappoint. Senior Lecturer, Department of Political Science and Geography Director, ODU Model United Nations Program Old Dominion University, Norfolk, Virginia
Issue 8.3 of the Review for Religious, 1949. ; Review for Religious MAY 15, 1949 Mary's Place in Our Life T.~: Jorgensen Mystical Life--Mystical Prayer . M. R~ymond Reception of Profession . Joseph F. Gallen In Praise of Prayer--II . Augustine Kla~s (.~onformlty to the Will of God . CL A. Herbsf Books Reviewed Questions Answered VOLUME VIII NUMBER 3 REVIEW FOR RELIGIOUS VOLUME VIII MAY, 1949 NUMBER 3 CONTENTS MARY'S PLACE IN OUR LIFE 'T. N. Jorgensen, S.J . 113 MYSTICAL LIFE--MYSTICAL PRAYER-~M. Raymond, O.C.S,O. . 121 " RECEPTION. OF PROFESSION--Joseph F.~ Gallen, S.J . 130 IN PRAISE OF PRAYER--II--Augustine Klaas, S.J . 139 CONFORMITY TO THE WILL OF GOD--C. A. Herbst, S.J. 150 QUESTIONS AND ANSWERS-- 18. Postulants Begin Novitiate on Last Day of Retreat . ¯ . 157 19. Sign of the Cross at Benediction . . . . 157 20. Delegate to General Chapter in Place of Superior; General Coun-cilor as Local Superior . 157 21. Interruption of Canonical Year of Novitiate . 158 22. Use of Cuttings from Altar Breads . 159 23. Religious Communities Accepting Widows .~ 159 24. Votes to Be Announced after Each Scrutiny . 159 25. Filling Unexpired Term of Local Superior . 160 BOOKS . 161 OUR CONTRIBUTORS . 165 FOR YOUR INFORMATION-- Summer Sessions . 166 Gethsemani Centennial . 168 Catholic Action Booklet . 168 REVIEW FOR RELIGIOUS, May~ 1949. Volume VIII, No. 3. 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. Mary's, Kansas, with ecclesiastical approbation. Entered as second class matter Jafluary 15, 1942, at the Post Office, Topek, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. / ary s Place in Our Life T. N. Jorge,nsen, S.J. NAS Mary the prominent place in our life th.at God wishes her to have? What He thinks of her imp6rtance to us is revealed by the following points: I. The Proto-Evangel "I will put enmities between thee and the woman, and, thy seed and her seed. She shall crush thy head, and thou shalt lie in wait for her heel." (Gen. 3:15.) This potent prophecy summarizing the history of our race is spoken by God Himself. At the dramatic moment of our exile from Eden, it foretells Mary's part in God's victory over hell. Each of us throughout life necessarily shares in this world-wide struggle, for all of us are children of Adam and Eve. By ourselves we are no match. for Satan. But under Mary's banner, fighting with Mary's Son, we are sure of winning. Though Christ Himself is our sole Redeemer, we emphasize Mary's union with Him in this struggle because God emphasizes it. What He has joined so dearly, solemnly, even dramatically, we must not separate. Whatever His reasons may be, it is God's idea, not yours or mine or Mary's, that He make her His mother and give her an out-standing place in this fundamental struggle between good and evil. That Mary and her seed will crush the head of the s~rpent is our ¯ pledge of glorious victory if we seek it through Jesus and Mary. This vigorous, unqualified prophecy, given at the time of the Fall, is God's wayof urging us to remember Mary when we search "for Christ. 2. The Types, Symbols. Figures, and Other Prophecies of the Old Law The Old Testament reveals God's preparation for the coming of Christ and His mother. Some of its Marian references are prophe-cies, such as Isaias' "A virgin shall conceive and bring forth a son." Some are things, such as the ark of incorruptible wood, which held the manna in the Temple as Mary Was to hold Christ. Some are per-sons, such as Judith, .who cut off the head of the hostile Holofetne's as Mary was to crush the head of Satan. Many such references, writ-ten by God's inspiration for our instruction, show His interest in 113 T. N. JORGENSEN Review for Religious Mary through the centuries before her birth. 3. The Immaculate Conception Since sin is our greatest evil and grace our greatest good, the Immaculate Conception is a most desirable gift. Of all the billions born of Adam, Mary alone was conceived without sin. This gift manifests her complete victory over Satan and her leadership of the rest of the redeemed by her more perfect redemption. Through this fullness of grace she stiares generously in God's own life. And all thi) was given to her not only for. her own sake but also for the sake of us, .her children. 4. Mary's Presentation in the Temple Mary as queen of all saints is an inspiration to all. She is a shining model not only for those who live in the.world but also for those called to the cloister. She lives in God's world; selfish wbrldli-heSS and the world which Satan sways she conquered from the begin-ning. The Temple in Jerusalem was God's dwelling place, the place for prayer, the home of the manna foret~lling the Eucharist. Through the centuries God calls I-1]s favorite children to the cloistered life, calls all to conquer worldliness, calls all to prayer and devotion to the Eucharist. Mary leads us on this wonderful way by giving herself to the Temple, to praye~, to God. 5. The Incarnation This is the most important point of all. God chooses Mary for His mother from among all women, actual or possible. He honors her by sending one of the sacred seven who stand before His throne to deal with her. Gabriel, his message and explanation given, awaits Mary's consent. No one but God could choose hi~ own mother; mother but Mary accepted a definite, well-known Person to be her Son. This mutual acceptance of each other in a relationship more complete and eternal than even the bride-groom compact means that Mary shares willingly in Christ's work and sufferings. It leads neces-sarily, as she knew and accepted, to her sorrow on Calvary and her glory in heaven. Christ is eternally Mary's Son, His Body (though glorified now) is still the one He received from her, His love for her is still a filial love. We know that the mother of a great hero rbceives more praise ~han the mother of a lesser hero. We know that as a man advances from mayor to governor to president, the honor and influence of his mother increases proportionately. What limits, then, can be assigned 114 May, 1949 MARY'S PLACE IN OUR LIFE to the power, dignity, and glory due to the beloved mother of Oni~ who is Infinit!! The Incarnation is God's chosen way of uniting us to Himself. The manner of the Incarnation shows Mary's share in His plans. Cardinal Newman writes (Discourses to Mixed Congregations. p. 348) : "She, as others, came into the world to do a work, she had a mis-sion to fulfill; her grace and her glory are not for her own sake, but for her Maker's; and to her is committed the custody of the Incarna.- tion; this is her appoqnted office . Asshe was once on earth, and was personally the guardian of her Divine Child . . . so now, and to the latest hour of the Church, do her glories and the devotion paid ber proclaim and define the right faith concerning Him as God and man." The Church is an extension of the Holy Family and needs Mary as Nazareth needed bet. St. Augustine reminds us that Mary is the mother of the Mystical Body, bearing the whole Christ, the Head and the members. Her divinely appointed task is not finished until all the members are fully formed. 6. The Manner of Christ's Birth By the miraculous virginal delivery God preserves Mary's physi-cal integrity that it may be in harmony with her spiritual perfection. The other circumstance~ of His birth--the angelic songs calling the shepherds, the star guiding the Magi, the words of Simeon and Anna, the murder of th~ Innocents-~-all seem to attract premature attention to One who wished to stay hidden for another thirty years. But these manifestations during Christ's infancy serve to give the mother prom-inence. By bringing Christ to 3ohn the Baptist, to the shepherds and the Magi and ~-imeon and Anna, and soon to Egypt, Mary is the first Christopher, the first to offer Christ to ignorant and learned, to rich and poor, to Jew and Gentile, in Jerusalem and in pagan lands. God, who plans all ~t-hings carefully and lovingly, planned it thus. 7. "He went down to Nazareth and was subject to them" (Luke2:51) Gbd spends thirty-three years on earth t~eaching by word and example; thirty of these are spent leading Mary to higher sanctity. He serves her lovingly day after day and year after year, and inspires Luke to write of it that we may follow Him in this service and love. 115 T. N. JORGENSEN Ret~ieto for Religious ,~. Cana and Calvary Although Mary naturally stayed in the background during Christ's public life, God did arrange that its miraculous phase be-gin at Cana at her request and that it be finished on Calvary as she stood beneath the cross. On Calvary Mary, who had accepted Christ at the Annunciation on His own terms as tI~e Lamb to be slain, sur-renders her mother's rights lovingly, willingly though heart-bro-kenly, that her Lamb may die to remove the sins of the world. We are grateful to priests for their share in bringing us the Eucharist with Christ's real presence and His symbolic death. We must not be unmindful of Mary's great part in the first coming and the actual death of this same Christ. .9. Pentecost This is the birthday of the Church. As the Holy Spirit comes to abide with us permanently upon earth, Mary is present to welcome Him (Acts 1:14 and 2:1). Her presence when Christ sends His Spirit of Love to dwell with us is as necessary for the full harmony and development of God's plans as. her presence on Calvary had been. She is the first and perfect member of the Church, its most glorious jewel on its birthday and throug, h all of its days. She is so much at one with the Chtirch that both are described simultaneously by ,John's "a womati clothed with the sun"; both are the beautiful Spouse of ChriSt admired in Solomon's Son9 of Sonqs. I0. Mary's Assumption and Coronation : If we love a person greatly, we wish to be as r~uch like him as possible, to share our possessions and honors generously with him. Christ's Ascension into heaven as King of angels and men is paralIeled by his gift 'to Mary of her Assumption and Coronation as heaven's Queen. The mother of the Creator is made queen mother of creation. This reveals God's love for Mary and His wish that we acclaim her glory and power. Naturally He wishes us to honor her whom He honors, to love her whom He loves, to know and praise this master-piece of His creation and redemption and exaltation. God's judgments are true; one worthy of His honor and trust and love is worthy of ours. Mary is Christ's gift to us; to slight her is to wound Him. I I. The Church's Devotion to Mary The Church honors Mary greatly. The Mass, for instance, be-sides other prayers to Mary, starts with th~ Confiteor's ".I confess to 116 Ma~, 1949 MARY'S PLACE IN OUR LIFE Almighty God, to the Blessed Mary ever Virgin," continues with the Communicantes' "honoring in the first place the memory of the glo-rious and ever Virgin Mary, Mother of God," and closes with the Salve Regina's "our life, our sweetness, and our hope." Besides the many Marian feasts spread through the year, the Church dedicates to Mary the months of May and October. It urges . ¯ the wearing of the scapular, the saying of the Rosary, the making of Marian novenas. Think of the variety of religious orders dedicated to Mary, the number who have taken her name, the host of books written about her, the many hymns sung to her, the countless altars bearing her statue. All this devotion is a true manifestation of God's love for Mary, for the Church is guided by His Spirit of love. 12. Her Mediatrixsbip of All Grace Tbig gift means that God grants no grace to 'us except through Mary's mediation. All of' our supernatural activity depends upon grace. At every moment we have power to do good, to avoid evil, to increase our glory for eternity, to help save other soulS. At every moment, therefore, Mary must be interceding for each of us with all of her great love and prudence. Since God orders all things harmoni-ously and justly, the lower for the higher, the temporal for the eternal, the physical an~t mental for the spiritual, Mary's charge of the spiritual life of all on earth means that this is Mary's world in a won-derful way. To her more than to any other creature is addressed that promise of Christ, "Well done, good and faithful servant, because thou hast been faithful over a few things, I will place theeover many things; enter thou into the joy of tby lord" (Mr. 25:21). This position of Mary's means as much to us who need the grace as' to her who gains it for us. Our superiors and teachers and parents and closest friends all taken together do not enter into our life as intimately, deeply, fully, endlessly as Mary does by her universal mediatrixship. The twelve points just enumerated show that God loves and favors Mary exceedingly and wishes us to give her a prominent place in our search for Him. The often repeated statements ."God wants us to go to Him as He comes to us--through Mary" and "To God through Christ, to Christ through Mary".are true and impqrtant guides for us. As Father Faber writes: "Devotion to Mary is not an ornament in the Catholic cult, 117 T. N. JORGENSEN Reoieu~ lot Religious something superfluous or a means among many others that we may use or not as we choose. It is an essential part of Christianity . a definite arrangement of God . Devotion to Mary is not half 'enough preached, not the prominent characteristic of our religion which it ought to be. Hence it is that Jesus is not lo~'ed . He is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them.", A deeper knowl-edge of Mary brings the Incarnation into clearer focus. For one who wishes to understand Christ more fully, reading about Mary is not a waste of time or a roundabout way any more than putting on glasses is a waste of time or a hindrance to a nearsighted person. It is a direct and effective means. Father Leen writes: "Without Jesus no salvation, without Mary no Jesus. And as without Mary it is impossible to have Jesus, so too without~a knowledge of Mary it is impossible to have a knowl: edge of Jesus . The cause of all the heresies that have ravaged the Church, the explanation of all failures in the spiritual life, can be traced to a lack of recognition of the spiritual maternity of Mary." (Our Blessed Mother, p. 103.) This is strong and sweeping language, but the spiritual maternity of Mary is a broad and vital gift deeply affecting the spiritual endeavork of all who seek to find God through the Incarnation, our God-given way of finding Him. God desires that we love Mary. Knowledge of her does much to foster this love. Therefore we should study Mariology. Su.rely that is a logical conclusion. We cannot love one deeply whom we know but vaguely, and even educated Catholics often know but little of Mary's greatest gifts. Devotion to Mary is great and growing, but its very growth increases the need to protect it from all super-stition and error. The widespread study of Mariology will bring many more to Mary, and at the same time it will place their devotion firmly on a Correct intellectual and a safe emotional basis. We are creatures of both head and heart, and God wishes us to serve Him according to our full nature. Too much emotion and too little dogma is ineffective and dangerous. Emotional religion, a transient turning to prayer in time of stress and a multiplication of novenas or other prayers for the novelty, fosters superstition and selfishness. On the other hand, too much intellect, a dry and imper-sonal study of theology, fails to warm the will. Advance in theo-logical knowle~tge, if it overemphasizes the head approach, may make us proud instead of holy. The gre~it heresiarcbs often knew much 118 May, 1949 MARY'S PLACE IN OUR LIFE the'ology. Many Christians know enough about their faith to be ~aints, but they still live in sin because they know these truths only in a cold, detached, theoretical manner. The will needs a nice balance of the two win~s of knowledge and love to carry it safely to God. The study of Mariology brings us a devotion with the perfect head-heart combination, the correct union Of thought and emotion. It is firmly based on fundamental dogma, for Mariology leads us .to study the mysteries of the Trinity, the Incarnation and Redemption, the horror of sin, the glory of grace, and so forth. Think of how much dogma is needed, for instance, for an understanding of the mysteries of the Rosary. True Marian devotion also offers a strong heart appeal. What is more moving than the sight of the Virgin Mother in quiet adora-tion beside the crib or in ,courageous adoration-beneath the cross? The theme most popular in world literature is the Cinderella plot. No variation of it cari be more moving or amazing than the story of the little girl of Galilee become God's mother and queen of.heaven. And it increases in appeal when we realize more deeply our own part in her story. This great queen who charms the angels serves us lovingly every moment of our lives! Truly Mariology offers us a devotion in which both head and heart work energetically yet har-moniously and safely together to carry .us to God. Studying Mariology gives help to all of our prayers, but espe-cially to our Rosary and Eucharistic devotions. When meditation on the mysteries of the Rosary is successful, it reveals G~d's love for us, teaches us ~ working answer to the problem of pain, keeps our eternal reward vividly in front of us, and leads us to meet the joys and sor-rows of life.wlth a deeply supernatural viewpoint. A Mariology course aids greatly in gaining this success. The Eucharist is the center of our spiritual life. A devout under- .standing of it depends mainly upon grace. Union with Mary secures this grace. We seek Mary because sl~e is Christ's mother; we fi~ad her to find Him. He is distant to those who slight her but gives Himself lovingly to those who seek her. This is true for all devotions to Christ but most of all for our Eucharistic devotion, for "the flesh of Christ is the flesh of Mary." She gave of her flesh that God might become man and dwell among us. The study of Mariology will enable us to please Christ by defending the honor of His mother and by bringing her love to others who need her. "Why did Christ seem to snub Mary? Why T.N. JORGENSEN does Scripture seem to say so little of her?. How can one who is free from concupiscence fully understand our trials, or one who is free from sin understand our weakness? How can we find Christ more quickly and fully by studying Mary and Jesus together than by studying Christ alone?"--if such questions are asked of us, can we give good answers? In the day-after-day study of the classroom, the answers to all such questions can be so throughly learned that they will always be remembered. One who has studied Mariology will gladly and effectively speak about Mary, encouraging her friends, converting her enemies. We all need Mary's strong help in our hourly struggle against the world, the flesh, and the devil. She is truly our spiritual mother and wishes to enter fully into our spiritual lives. Because of.her position, her virtues, and her sufferings for us, she has a right as well as a duty to aid us. We have the right and duty to discover her for ourselves and for others. These are some of the reasons why Mariology courses should be available to all students, strongly urged upon all. Our work for the introduction and success of these courses will delight God and bring ¯ His blessings to us, to the students, and to the school. If we cannot work directly for this, we still have a vital part to perform--we can pray for the success of such courses. These prayers will be our share in fulfilling Mary's Fatima desires and will bring great help to count-less souls. The generals of religious orders, the bishops, and the Pope strongly urge all to be devout to Mary. If many thousands of our Catholic students took Mariology courses each year, think of the help Jesuits would have in running sodalities, Dominicans in spreading the daily and meditative saying of the Rosary, Carmelites in moving all to a persevering and devout wearing of the scapular, the Marian-ists and Montfort Fathers in leading all to make and keep an act of full consecration to Mary, pastors in fostering May and October devotions and membership in the Legion of Mary, those interested in Fatima in securing great numbers for the First Saturday Com-munions, and the Pope in sharing with all his great devotion t6 Mary. What virtue and wi?dom and power this would bring to the Church on earth, what joy and peace to the world. Considering God's great love for Mary, we can have all this and heaven too-- if we praise her tO please Him. 120 °/V yst:ical Life .-tV ys!:ical Prayer M. Raymond, O.C.S.O. [There are three theories concerning the normal development of the Christian life. According to one theory, the normal culmination is mystical prancer; according to another, it is a mystical h'fe,'but not necessarily mystical prayer: and according to a third, mysticism is outside the normal development. It may well be that the differ-ences represented by these theories are more verbal than actual. But it seems advisable to note that, even though the differences be real, each theory is tenabl~ within the scope of sound Catholic spirituality, and none of them is certain. In the present article, Father Raymond strikes a vigorous blow for the second theory, the mystical llfe. W'e believe that his article should produce the effect he desires: namely, afford consolation to religious engaged in the active life who may wonder how theg also, without enjoying infused contemplation, can become mystlcs.--ED.] THIS little effort was almost titled "Thanks to Carcinoma," for it was one carcinoma that took me from Gethsemani to St. Jo-seph's Infirmary, Louisville, and another that brought Father Carl Miller, S.,I., all the way froha India to the same hallowed spot. So in very truth it ~vas thanks to carcinoma that I saw theory borne out in practice and have been urged to tell you the consoling truth that the distinction between, mystical life and mystical prayer tells of a very real differenc!! As [ have watched my monastery these late years become over-crowded and have seen foundation after foundation made from this Ladybouse, I knew there was a definite drift toward the contempla-tive life. As I .read letter after letter from earnest souls in almost every stratum of society, however, I began to suspect that too many were confusing contemplative prager with the contemplative life. But it took a carcinoma to show me that my suspicions were very well grounded and that the world of religious needed to know the distinc-tion made by Dora Lehodey, O.C.S.O., and Jacques Maritain. It is unquestionable that every Christian is a potential mystic; but it is not true to say that all baptized persons are destined to develop into mystics of prayer, are to know the heights of infused contempla-tion, and are to have an experimental knowledge of the Triune God dwelling and working within them if they will but live the ascetical life to the hilt and nurture the growth of the "seeds" planted in their souls when they were reborn from the womb of the water and the Holy Ghost. 121 M. RAYMOND Review/:or Religious I had read much about the "'normal development of the spiritual life" in books, brochures, and articles that have enjoyed wide popu-larity. I had seen the possibility of too many becoming confused and thinking that be or she alone had developed properly who had reached the state of mystic prayer, or infused contemplation. But it was St. Joseph's Infirmary tbat convinced me that it is not enough to point out to people that when John of the Cross and the three great Western Doctors, Augustine, Gregory, and Bernard, say that "con-templation is the normal and natural issue of the spiritual life" they may be talking of "acquired contemplation" and not of that highest limit of contemplation which involves an experimental perception of God's Being and Presence. No, one must go further and state clearly that there are three distinct mysticisms. -- But don't let me run ahead of my story. Father Carl Miller, S.J., was only skin and bones when I was called to his bedside. Cancer of the pancreas had eaten away all his flesh, but had left his mind as alert as flame. God graced me with four days filled with short visits to the side of this man who had spent twenty-four years of his life amongst the aborigines of the Patna Missions in India, and who was still burning to go back there in order to bring God to these benighted peoples and these benighted peoples to God. Secretly I wondered if the great St. Paul, with his longing to be "an anathema" for his brethren, excelled the zeal and love that fired this skin-covered skeleton called "Father Carl.". And yet our conversations seldom touched India, for once be learned that I was a cloistered contemplative he had but one topic for discussion. One morning he brok~ out with an exclamation that can be described on.ly as hungry. "Oh, father," be cried, "if I had my life to live over again I would go to India, of course, but I would devote ever so much more time to contemplation!" I chuckled softly, and even more softly quoted: "Our hearts were made for Thee, O Lord, and they will never know rest until they rest in Thee." A wondrous smile flamed in those luminous eyes that looked at me from a skull that had but a transparent skin tightly drawn over it. Then a voice that was colored fire said: "Exactly! Exactly! Won't you tell me now how to become a contemplative; how to be a mystic!" That last word made me laugh aloud. How often had I heard it since leaving my monastery just a few days before! And didn't its 122 May, 1949 MYSTICAL LIFE--MYSTICAL PRAYER every use connote a confusion! Weren't all these earnest souls--the nursing nuns," the teachers from our best academies, the priests from the neighboring parishes, and even some of the more advanced lay-men- weren't they all thinking of infused contemplation when they used that word? Weren't they all unacquainted with, or forgetful of, the distinction between the mystical life and mystical pra{ter, properly so called? Naturally I was thrilled to find so many souls athirst for God, for I am in hearty agreement with the man who had written "the. strength of Religion at any period of history is to be measured by the number and quality of its mystics, of its 'God-intoxicated' men and women." But I was both amtised and a bit alarmed to find so many of them thinking of only~ one kind of mysticism, one kind of "God-intoxication"-- that found in infused contemplation strictly so called. There is real danger in that delusion, for discouragement is still the devil's most pot~iit weapon in his campaign against religious. Had I not spent so much time at St. Joseph's Infirmary, I might not now feel the urge ~o tell the truth about the three mysticisms so pressing, nor know the truth itself to be so pulsingly practical. I believe that God allowed me to see each of the mysticisms in action; I know he allowed me to see that there are quite a few souls'who will know no peace until they have been persuaded that infused ~ontem-plation is not for each of us, nor is it the normal, natural, inevitable outcome of an ascetical life lived with utmost generosity. I understand the longing in these souls. I exult in its genuine-ness; for I know that Augustine of Hippo struck off a universal truth when he said that we shall "never know rest until . "' Yes, I re-joice in the strong drift toward .mysticism so manifest in our day'. ,But I would like to keep some from drifting too far, and others from wrongly resisting the drift. So, in the wake of the authorities men-tioned above I first give a word of encouragement. I say: Fathers, Sisters, Brothers, don't be disheartened if you have never known anything like infused contemplation. Don't be deluded into thinking you have not lived the religious life properly just because you cannot now call yourself, or be called by competent authority, a mystic in the sense that your prayer has been or is manifestly passive. And, above aI1, do not for a single moment consider yourself abnormal or subnormal because you have not reached that develop-ment which some b'ooks on prayer, or perfection, or contemplation say is the normal development of the spiritual life, namely, infused 123 M. RAYMOND Ret~iew for Religious contemplation. For it simply is not true that the ascetical life, lived to the utmost, inevitably leads to mystical prayer in this sense of word. Normally, you cannot be a mystic Without first having been an ascetic; but you may well be a true mystic without ever having known infused contemplation. The question which has caused more than one controversy in the past--"To what does the spiritual life normally lead ?"--seems to me to have received its final answer in the reply: "Not into mystical pr~tyer, but into the mystical life.'" This is the reply I found in the appendix to the French version "of Dom Lehodey's Wags of Mental Prayer. He felt forced to add this explanation because his name had been used to support both sides of the controversy ~eferred to above. He very carefully, and even somewhat laboriously, moves from premise to premise until he is finally able to say we must distinguish between mystical life and. mystical prayer if we are to avoid serious error. Having reached this conclusion he supports himself by numer-ous quotes from Jacques Maritain and Father Garrigou-Lagrange.* Briefly the thesis resolves itself to the .old dictum that "Practice makes perfect." Their teaching is one that leaves little room for doubt or questions. They see grace, the virtues, and the gifts. They watch them in action. In the beginning of the spiritual life they see that grace remains bidden--though operative; and we, it seems, have to take the initiative. Grace here seems to adapt itself to our "hun~an mode" of acting in prayer and in all other things. We are now definite!y i6 the ascetical lif~. But as the spiritual life deepens and develops, the gifts take the ascendancy over the virtues. When this happens one is in the mysti-cal way. When the gifts dominate habitually and in a manifest man-ner, then, unquestionabiy, one is in the mystical life. Hence, Dom Lehodey defines this life as "a life lived under the habitual direction of the gifts of the Holy Ghost in what St. Thomas calls their 'super-human mode.' " And for the consolation of all let me cite Maritain to'the effect that "the precise moment at which the mystical life begins cannot be ascertained in practice, but every Christian who makes progress in grace and tends toward perfection will, if he or she lives long enough, enter the mystical life." XTo avoid misunderstanding, it should be added here that Garrigou-Lagrange, while admitting this mysticism in action, would hold that normally the mystics in action should also be mystics in contemplation. 124 May, lP49 MYSTICAL LIFE--MYSTICAL PRAYER That would sound not only like a large statement but like an erroneous one if we looked at history and believed that the mystical life was synonymous with mystical prayer. The list of mystics who enjoyed infused contemplation is not so long! What does Marltain mean then? He means that there are three mysticisms, each of which constitutes a separate vocation. There is the mysticism of prayer, the mysticism of action, and the mysticism of suffering. On what do these men base their thesis, you may ask. It is on the unshakable fact that there are seven gifts of the Holy Ghost, only two of which are pre-eminent in the lives of the mystics of prayer. They very wisely point out that most of us have not been cast in the mold of the contemplative mystics. Our native endowments run cgunter to the requisites of temperament, disposition, and a multi-tude of circumstances independent of our own wills which must be had befbre one is an apt subject for the special infusion. Dom Lehodey clinches this point by telling how he has seen souls of equal good will and generosity, in the same environment and under the same director, develop differently. One is seen to reach contempla-tion very rapidly, another very slowly, another not at all. He says the ultimate explanation lies in the fact that God wishes to remain Mas-ter of His gifts, and distributes them according to the design He has on each soul. That truth coming from such a master should stop each of us ¯ from thinking the "grass is so much greener in our neighbor's yard!" Those in the "mixed life" should not "envy" cloistered contempla-tives; nor should cloistered contemplatives "begrudge" the active ones their work with and for and on souls! His further remark should come as silver waters to slake our God-thirst. He rather forcefully states that prayer and perfection are not synonymous, and that con-templation is not the prayer of the perfect alone. Many who are very imperfect have been graced by God with infused contemplation, while many truly perfect souls have never known that boon. Any experi-enced director, he says, will tell you that he has met souls further ad-vanced in virtue than in prayer and others that are much further ad-vanced in prayer than in virtue. The practical conclusion seems to be, then, to rest satisfied with the native endowment that is ours, to rejoice that God has given us so much, and to concentrate on our efforts rather than to be studying their effects. It will do us little good to be continually taking our spiritual temperature, feeling the pulse of our souls and counting our 125 M. RAYMOND Review for Religious mystical respirations. The truths to remember are: we are called to be rngstics (but not.necessarily'mystics of prayer); and secondly, that if we advance in grace and tend toward perfection we shall inevitably enter the mystidal life. Variety is the spice of life, and God the Holy Ghost likes the mys-tical life spicy. Granted that this life is fundamentally one, it re-mains patently true that it can'assume the most varied forms, not only because there are seven gifts, but also because the Holy Ghost, their lnltiateur babituel, can set them in motion according to His good pleasure and have the same gift shine out differently in different souls. Who cannot distinguish Catherine of Sienna from Teresa of Avila; Teresa of Avila from John of the Cross; John of the Cross from Paul of the Cross; Paul of the Cross from Ignatius of Loyola; Igna-tius of Loyola from Francis Xavier; Francis Xavier from Francis of Assisi: Francis of Assisi from Francis Borgia, etc., etc.?--all mystics of mystical prayer, but each as different from the other as star from star and individual from individual. If the Holy Ghost should wish your sanctification to assume a distinctly contemplative character, He will make use principally of the gifts of wisdom and understanding; but should He desire your life to be less contemplative and express itself in a mysticism that is pre-dominantly actlve--e.g., in the perfection of humility, or obedience, or some other religious virtue; or in the suffering of trials along with holy abandonment; or in zeal for souls along with an intense interior life--He will call upon the active gifts rather than the contemplative, and you will be a mystic truly, though not one of mystical prayer. Now don't mistake me. These active mystics will be prayerful souls; 'their prayer will be simple, tender, and childlike. But, re-markable though they be as pray-ers, the m6re remarkable trait about them will.be their mysticism of action. Wisdom and understanding will not be as manifest in their lives as will be counsel, knowledge. piety, fortitude, or fear of the Lord. Would you not tl~ink that you had seen this thesis verified in fact had you stood beside Father Miller and heard him ask everyone who came to his bedside to pray that he "might give God cheerfully, promptly, and without reserve whatever God asked of him"? Is not that fortitude that is extraordinary, that works effortlessly, that dominates a life? Would you not recognize real knowledge in the man when he joyfully cried: "My best work for the Patna Missions began when I arrived at St. Joseph's Infirmary." And what would 126 Ma~l, 1949 MYSTICAL LIFE--MYSTICAL PRAYER you have thought of his mystical life if you had heard him. say: "Father, I want everyone who meets me to meet Christ desus"? Do you see now why I laughed aloud when he asked me to teach him how to become a m~jstfc? Is it not obvious that he had lived the mys-tical tffe of action in Patna Mission and was crowning i~ by a mysti-cal life of sufferfhg in Louisville? The moment I saw the light in this man's eyes I knew I was viewing something that had not been kindled on this earth; and now that he has gone to God, I know I spent four days with a real mystic who had never known mystical prayer. As I watched the nursing nuns in that medical center I shook my head and said: "Indeed you are right, Dora Lehodey: Mystical prayer is not for all, though the mystical life is!" How could I refrain from such a statement when I saw these women pui in day after day of a service that could be motivated only by extraordinary lo~)e? .They were up at ten minutes to five every morning, and I know some of them seldom retired before ten minutes to eleven. They gave eighteen hours, crowded with service, to Christ in His mystical members. And they did it with an ease and effortlessness that made me conclude that the lnftfateur babftuel was working in their souls every moment with His gifts. The tho.ught of these nuns suggests the insertion here of a very true paragraph from the brochure What Is Contemplation? written by my confrere, Frater Louis, known to you as Thomas Merton. He rightly remarks: "The great majority of Christians will never become pure con-templatives on earth. But that does not mean that those whose vocation is essentially active, must resign themselves to being excluded from all the graces of a deep interior life and all infused prayer. There are many Christians who serve God with great purity of soul and perfect self-sacrifice in the active life. Their vocation does not allow them to find the solitude and silence and leisure in which to empty their minds entirely of created things and lose themselves in God alone. They are too busy serving Him fn His children on earth. At the same time their minds and temperaments do not fit them for a p'urel~j contemplative life. Complete isolation from all temporal activity would upset their souls. They would not know what to do with themselves. They would vegetate and their interior life would grow cold. Nevertheless theft hnoto how' to find God by devoting themselves to Him in self-sacrificing labors in which they are able to 127 M. RAYMOND Review [or Religious remain in His presence all the day tong. They live and work in His company. They realize that He is within them and they taste deep, peaceful joy in being with Him . Without realizing it, their humble prayer is, for them, so deep and interior that it brings them to the threshold of contemplation." (Italics mine.) My confrere uses the word contemplation in the restricted sense of infused prayer throughout his work. But you can see how neatly his theory fails in with the correct thesis of the authorities I have quoted throughout. You can see that those whom he calls "quasi-contem-platives" would be called by Lehodey and Maritain "mystics (or con-templatives) of action." I cited the passage because it fits my nursing nuns so perfectly. I had seen much of the mystical life in action and in suffering on St. Joseph's "First East" and "First West," but it waited for my re-turn trip home to show me the mystical life in prayer. It was in, one of the large motherhouses of our nuns where I was asked to bless the sick in the infirmary. I gladly acceded, but soon saw that God was blessing me through the sick Sisters much more than He was blessing the sick Sisters through me. I was ushered into a tiny room where an old, old Sister lay awaiting death. The atmosphere of that little cubicle struck me like a blow. What I have said about the light in Father Miller's eyes, I say about the atmosphere surrounding this aged, prayer-filled nun: It was not of this earth! If you had heard her cry of joy when I softly said: "You know God loves you, Sister," you would have realized that you were listening to a soul, who knows God intimately, become articulate. If you had seen the light that suffused her coun-tenance when I added: "And you love God dearly, don't you?" you would understand why I wanted to kneel and receive her blessing rather than raise my hand to trace over her the sign of the cross. My escort did not need to whisper: "This is our saint. She never stops praying." I knew! As I said in the beginning, I belieoe that God allowed me to see the three mysticisms in actuality. You do not have to agree with me on that point. But I beg you to agree wholeheartedly with the truth of the thesis I have been propounding: We are all called to be mystics; but not all to be mystics of prayer. There is a mysticism of action and a mysticism of suffering. Each of us is to fit into some one of those mysticisms; some of us perhaps in all three. But do not grow disheartened just because your temperament, disposition, and present 128 Ma~l, 1949 MYSTICAL LIFE--MYSTICAL PRAYER occupation militate against anything like the mysticism of prayer. And now I know you have only one question: "How can we in the active life become more contemplative or mystic?" Well, Dom Lehodey ended his appendix with the advice that we "examine ourselves, in a peaceful and childlike manner, to ascertain Whether or not we are doing what is necessary to keep our souls free for the divine action." He then urges us to obedience and humility, saying, "It is by obedience and humility that the soul enters spiritual childhood." You can guess the rest. "He who humbles himself shall be exalted" (Mt. 23:12). Or, as Divine Wisdom had said long before: "Si quis est parvulus, veniat ad me" (Prov. 9:4). Dora Lehodey concludes: "To make ourselves little, and to let ourselves be made little, is the means par excellence of keeping our souls open for God's action. If He finds us little, He can lead us, according to Hid choice, either by the mysticism of action, the mysticism of suffering, or the mysticism of prayer; or, if He prefers it, by all .three together.'" If that does not appeal to you might I dare the.suggestion that you remember but one thing? Just remember: We are His members! That's all. For it is by living the doctrine of the Mystical Body that we become true mystics; since the best description of a mystic I have ever read runs: "A mystic is a Christian fully cbr~scious of himself,'" That means to be conscious of our dignity as members of Christ Jesus; conscious of our supernatural endowment of grace, virtues, gift~, divine indwelling, adoption, elevation,, etc., etc., etc.; very con-scious of our duty to "fill up what is wanting to His Passion"; and conscious of the destiny of all men to be members of that Body of which Christ is the Head; conscious of our own destiny. Let me conclude with a few words from Father Walter Far-rell, O.P. In his Companion to the Summa he says: "The first con, dition of contemplation is love.'" The contemplative is to be visua-lized as "a gallant lover reckless of the cost of his love.'" "Contem-plation begins in love, endures by love, and results in love . This love of a contemplative is a holy, clean, beautiful love; for holiness, cleanliness, beauty are conditions for contemplation." So if you would become a mystic--fall ir~ lover. But remember that love not only adores--love serves; love Suffers; love sacfi£ces! Now don't ask me if it is legitimate to desire mystical pr~yer; for the answer is that it is inevitablet. We all want to see God. That urge is as deep as our instinct for self-preservation, if not deeper. But let us remember that the "face to face" vision is for the other 129. JOSEPH F. GALLEN Religious life, and that we who are not cast in the moId of Teresa of Avila or John of the Cross can say with the Founder of the Sanguinists, "If it is so sweet to tire ourselves for God, what will it be to enjoq Him?" and go along in our active mystic lives as happy as angels. Reception Prot:ession Joseph F. Gallen, S.J. THE receiving of the vows is subject to misunderstanding in itself, and its importance can be overlooked by the priest pre-siding at the profession and by religious superiors. Any priest knows the necessity of delegation for a marriage at which he assists: he may not be as keenly aware of the equal necessity of delegation for the vows that he receives. The principles governing the recep-tion of the vows are applicable to both clerical and lay institutes. The following discussion is explicitly concerned with lay religious congregations of Brothers and Sisters. The subject is treated directly as it exists in congregations of Sisters, since these are the more numerous. Distinction between Admission and Reception Reception of the vows is often confused with admission to the vows. These are two distinct ideas and acts, but both are required for the validity of the profession. Admission is the juridical act by which the competent superioress decides that a person may and should be allowed to make a religious profession. The act of admis-sion appertains to the higher superioress designated in 'the constitu-tions and bet council. The Code of Canon Law permits that the vote be of either the chapter or the council, but this power will not be given to the chapter except in institutes that have the govern-mental structure of an independent monastery. Admission to the vows, therefore, is an act that precedes profession, an act in which the future professed has no personal part. By admission the subject does not become a professed but is only rendered apt for making a future profession. Reception of profession is the act by which the legitimate supe-rior, in the name of the Church and of the particular institute, ,130 May, 1949 RECEPTION OF PROFESSION accepts the profession. Reception appertains solely to the superior designated for this act in the particular constitutions. The Code gives the council or chapter no part in this act. R~ception is thus concomitant with profession. At the same time that the subject makes profession, the competent superior accepts the profession. Canon 572, § I, 6° clearly states that the vows are invalid if not received by the competent superior personally or thr6ugh a delegate. There are two reasons for this law: (I) religious vows are public vows, and canon 1308, § I defines a public vow as one that is received in the name of the Church by a legitimate ecclesiastical supe-rior; (2) religious profession is also a quasi-contract between the professed and the particular institute. A contract demands the con-sent of both parties, and thus the institute also must consent. Practical applications.--It is possible that the distinction between ~dmission and reception is not universally realized. This case can occur not only from a misunderstanding of the constitutions but also I~ecause of omissions in the constitutions. There are three articles of the constitutions that are at least helpful in emphasizing reception and in ascertaining the person competent to receive the vows: (1) the general requisites for the validity of every juridical profession; (2) the formula of the vows; (3) the article on signing the declaration of the profession. There are a few constitutions that omit the first and third articles and that mention neither a superioress of the institute nor the local ordinary in the formula of the vows. It is not of obligation that either of these be mentioned in the formula. Another difficulty that can occur under this heading is the con-fusing of a juridical renewal of vows with a devotional renewal. All religious realize that the first temporary profession and the perpetual profession are not the same as a devotional renewal. However, if we take the example of an an institute that has three professions of temporary vows for one year instead of one profession for three years, it is possible to find religious who do not distinguish, at least adequately, either these annual juridical professions or the profession consequent upon a prolongation of temporary vows from a devo-tional renewal of vows. This is a serious error. All of these annual professions, as also the profession in a prolongation of temporary vows, are as strictly juridical professions as the first temporary and perpetual professions. A juridical renewal is a new profession of vows that have already expired or will soon expire. A devotional renewal may be made at any time, whether the vows are temporary 131 ¯ JosEPH F. GALLEN for Religious or perpetual. No new obligations are assumed in a devotional renewal, whether it is made individually or in common. The sole purpose of a devotional renewal is to reinvigorate fidelity and fervor in fulfilling obligations assumed in the past. A devotional renewal, inasmuch as it is not a strict emission of vows, does not have to be received. Any juridical renewal is a real religious profession and must be received. A moment's thought shows us that the second annual profession.of temporary vows is as strictly a religious profes-sion as the first annual profession. All of the general requisites demanded by canon 572 for a valid religious profession must be observed also in the juridical renewals and in the profession of a Sis-ter whose temporary vows have been prolonged. Who Is Competent to Receioe the Vou)s? Canon 572, § 1, 6° states: "That it be received by the legitimate superior according to the constitutions, either personally or by dele-gate." The constitutions, therefore, are to determine the sfiperior who is to receive the vows. The Code of Canon Law leaves this superior undetermined. In pontifical institutes that are not divided into provinces the constitutions almost universally prescribe that the vows are to be received by the mother general or her delegate. This is also the prevailing practice in pontifical institutes that are divided into provinces, but in these the legitimate superior is also frequently prescribed as the higher superioress or her delegate, the mother pro-vindial or her delegate. Different superiors may be assigned for the various professions, for example, the mother general for the perpetual profession and the mother provincial for all professions and renewals of temporary vows. The constitutions could also assign the recep-tion of profession to local superioresses. Constitutions that contain determinations such as those listed above cause no difficulty. They clearly and accurately determine the legitimate superior. This determination should be made in the article that lists the general requisites for a valid profession and that reproduces'canon 572. The part of this canon, given above, that treats of reception should read, for example: "That it be received by the mother general either per-sonally or by delegate." In diocesan institutes also it appears to be the prevailing practice for the vows to be received by th~ mother gen-eral or her delegate. It is most unusual for these institutes to be divided into provinces. The constitutions that cause practical difficulties are those that 132 Ma~l, 1949 RECEPTION O,F PROFESSION fail to determine the superior for reception Under the general requisites for a valid profession. This is an inaccuracy; in the compiling of the constitutions, since the Code of Canon Law clearly presupposes that the constitutions determine this Superior. The usual case of this lack of determination is found in constitutions that merely repeat the words of canon 572, § 1, 6°. Thus one set of constitutions reads: "that it be received by the lawful superior either personally or by delegate according to the constitutions." The article of the constitu-tions that primarily should determine the superior competent for reception has failed to do so, and the problem now is: Who is the legitimate superior? The Code Commission has given a reply on such cases and stated implicitly that the secondary source of deter-mination of the competent, superior is in the formula of the vows. According to this reply, the local ordinary is the one competent to receive the vows, if he alone is mentioned in the formula of the vows. The reply did not go beyond this case, but if we apply logically the principle that is implicit in the reply, a superioress of the institute who is the only one mentioned in the formula will be the person competent to receive the vows. The case becomes more complicated " when both the local ordinary and a superioress of the institute are mentioned in the formula. The reception in this case appertains to the superioress of the institute mentioned in the formula, since the receiving of the vows is the act by which the subject is incorporated into the institute and thus by its nature appertains to the superiors of the institute. We cannot say that this last rule is universally true. It is not impossible to find such an institute in which the local ordinary has always received the vows, and it can be held that he was the one intended in the expression "legitimate superior" of the constitutions. Finally, there are constitutions of this type that mention neither the local ordinary nor a superioress of the institute in the formula of the vows. In this case it seems that we shoul(i resort to the article of the constitutions on signing the declaration of the profession. Canon 576, § 2 commands that the declaration of the profession be signed by the professed and by the one receiving the vows. Therefore, this article also should specify the one competent to receive the vows. If this article reads: "and the mother general or her delegate and the professed Sister herself shall sign it," we may hold that the mother general is the superior competent to receive the vows. However, in actual practice this article is often ambiguous. In the absence of any other determination, the superioress of the institute who has the right 133 JOSEPH F. GALLEN Review for Religious to admit to the particular profession is also the competent superior for the reception of that profession, since reception is the complement and execution of admission. The principles given above apply equally to pontifical and diocesan institutes, since reception of the vows is by its nature and by the laws of the Church a matter of internal government. The practical conclusion of this discussion is that no institute should tolerate obscurity in its laws concerning the person competent to receive the vows. The Local Ordinartj as Recipient of the Vows There are a few pontifical and a greater number of diocesan con-gregations whose constitutions prescribe that the professions are to be received by the local ordinary or his delegate. The reply of the Code Commission, mentioned above, makes it evident that the ordinary in such cases receives the vows only in virtue of a general mandate or commission given to him in the constitutions of the institute. The facuity to receive the vows in either a pontifical or diocesan congre-gation does not appertain to him in virtue of the fact that he is local ordinary. In these institutes the local ordinary either personally receives the vows or delegates another to do so. It is the common practice for him to delegate a priest. Therefore, a priest who is invited to preside at a profession is to be vigilant when the constitutions prescribe that the vows are to be received by the local ordinary or his delegate. He will receive the vows; and he is to make sure, before the professions, that the superioresses of the institute have secured delegation for him to do so. He will not be overcautious but only prudent if he asks to see the letter in which the delegation is given. He may find that the local ordinary was asked merely for the faculties for the retreat before professiori, or for faculties to preach, and that the letter contains nothing about delegation to receive the professions. It is the practice for the local ordinary to delegate a priest to receive the vows, but the Code of Canon Law does not oblige him to do so. He could delegate a superioress of the institute, since the reception of the vows is an act of dominative power, not of jurisdic-tion, and thus does not presuppose the clerical state. The constitu. tions would oblige him to delegate a priest if they prescribed that the vows were to be received, "by the local Ordinary personally or by a priest delegated by tiim." This is rarely found in constitutions. Even in such a case a priest would not be required for the validity1 of 134 May, 1949 RECEPTION OF PROFESSION the reception, unless the constitutions clearly and certainly demanded a priest for validity. It is very unusual in the constitutions of lay institutes to find anything purely of their own law prescribed for validity, with the exception of matters that demand the deliberative vote of a council. When the institute has houses in several dioceses, it is the local ordinary of each diocese or his delegate, and not the local ordinary of the mother house, who receives the professions in his diocese. The local ordinary receives the vows only in virtue of a general commission given to him by the constitutions of the institute. The question can thus arise: Have the superioresses of the institute, by granting such a commission, completely abdicated their native right to receive the professions? At least four authors (Coronata, Schaefer, Vidal, Muzzarelli) deny such a complete abdication and hold that the religious superioresses could validly receive the vows. It is not the practice of religious superioresses to do this, but the doctrine of these authors ~annot be said to be improbable. None of these authors specifies the superioress who would have the right to receive the pro-fessions. This would be the superioress that is mentioned in the formula of the vows or, in the absence of such mention, the superior-ess who has l~fie right to admit to the particular profession, since reception is the complement and execution of admission. Religious Superioress as Recipient of the Professions When the constitutions prescribe that the vows are to be received by a superioress of the institute or her delegate, it is the universal practice for the superioress to receive the vows personally or to dele-gate another Sister of the same institute for the reception. In such a case the officiating priest says the Mass and presides over the cere-monies, but he does not receive the vows. The Code of Canon Law permits the competent superioress to delegate either the local ordinary or a priest for the reception. Such a delegation could be forbidden by the particuIar constitutions. For example, one set of constitutions reads, "that it be received by the Superior General either in person or through a delegated Sister." To delegate anyone except a Sister in this institute would be illicit but not invalid. The original approved text of the constitutions is to be examined closely wih regard to the delegation of the local ordinary or a priest. In at least one set of constitutions, the "'per alium" of canon 572, § 1, 6° was changed by the Holy See in ;the aigproved text to "'per aliam.'" The general 135 JOSEPH F. GALLEN Review/:or Religious norm of canon 490 states that in matters concerning religious the masculine gender applies also to women, but the feminine gender does not apply to men. Therefore, the correction in this set of constitu-tions would exclude a licit delegation of men. Delegation of Faculty to Receioe the Vows The Code gives to the legitimate superior, whether the local ordi-nary or a member of the institute, the power of granting to another the faculty of receiving the vows. Therefore, this power of delega-tion is possessed, even if the particular constitutions do not explicitly grant it. Habitual delegation may be given.--Tfie legitimate superior has what may be called ordinary power of receiving the professions. Such,a power may be delegated in whole or in part. For example, if the mother general is the legitimate superior, she may delegate the mothers provincial to receive all professions in their provinces, the local superioresses to receive all professions in their houses, the mis-tress of novices to receive all professions in the novitiate. The local ordinary, if he is the legitimate superior, could delegate his vicar for religious to receive all professions within his diocese of institutes that prescribe that the vows are to be received by the local ordinary or his delegate. He could likewise delegate the chaplain to receive all pro-fessions in the convent to which he is attached. He could also dele-gate for all professions of an institute the priest designated by the superioresses of the institute to say the Mass or to preside at the cere-. monies of profession. A few institutes grant habitual delegation in the constitutions. Tl~e following articles are taken from constitu-tions approved by the Holy See: "The vows shall be received by the Superioress General or her delegate. Regional Superioresses in their region, and the local Supe-rioresses of the house where the vows are made, are habitually dele-gated." "that it be received by the Superior General either in person or through a delegated Sister. In virtue of these Constitutions, the Superior of the house where the profession is made is considered delegated unless the Superior General has stated otherwise." Delegation and subdelegation may be git)en for particular cases.- One who has either ordinary power or habitual delegation may dele-gate others to receive the vows in particular cases. Delegation for a particular case is that given for a determined case or for several deter- 136 May, 1949 RECEPTION OF PROFESSION mined cases. Thus a delegation to receive all the professions at a determined ceremony is a delegation in a particular case. If we sup-pose that a local superi0ress has been habitually delegated to receive the professions in her house, she can subdelegate another to receive all the vows at a determined ceremony, e. g., that of August 15, 1949. If the chaplain has been habitually delegated by the local ordinary to receive all the professions in a novitiate house, he can subdelegate another to receive all the professions at a determined ceremony. However, one who is subdelegated to receive the vows cannot again subdelegate his power unless he has expressly received the faculty to do so from one with ordinary power (canon 199, §5). Person delegated.--As explained above, unless the particular con-stitutions declare otherwise, the person delegated may be amember of the institute or one who is not a member of the institute. The legitimate superioress may deleg~ite the local ordinary, a priest, or a Sister of her own institute. The local ordinary, if he is the legi-timate superior, may delegate a priest or a Sister of the institute to receive the vows. Manner of delegation.--The delegation may be given orally or in writing, but the latter is much preferable. The letter of delegation should be retained in the files of the institute. When the vows are received by a delegate, it is advisable to note that fact in the register of professions together with the date of the letter of delegation and the name of the one who gave the delegation. Manner of Receitaing the Vows The act of receiving the vows does not have to be expressed in words but is understood to be sufficiently externally expressed by the physical presence of the one receiving the vows. Reception and pubticit~l of the vows.--The vows of religion are public solely by the fact that they are received by the legitimate supe-rior in the name of the Church. The Code does not demand other witnesses nor that the profession at least ordinarily be made in the presence of the community. These are frequently prescribed by the particular constitutions. Rite of profession.--The rites and ceremonies of profession are foreign to the present subject. One point of the rite, however, may be noted. It is more suitable that the formula of any juridical pro-fession should be pronounced separately by each Sister. This is not 137 JOSEPH F. GALLEN Reuieu~ for Religious required for the validity of the profession but is of obligation when prescribed by the particular constitutions. The reason for the above doctrine is that the decree of the Sacred Congregation of Rites on the rite of profession during Mass stated that the juridical profession was to be pronounced individually. Some constitutions approved by the Holy See. explicitly command that the formula be pronounced individually. Signing the declaration of profession.--Canon 576, § 2 reads in the Vatican translation: "A written declaration of the profession, signed by the person professed and at least by him in.whose presence the profession Was made, must be preserved in the archives of the institute." The clause, "at least by him in whose presence the pro-fession was made," is a literal translation of the Latin, "'saltern ab eo corarn quo professio ernissa est.'" This clause can have but one meaning, that is, "at least by the one receiving the vows." This sense is evident from the fact that the Code is here speaking of a witness to the profession, but in the canons on profession that pre-cede canon 576 the Code has prescribed only one witness to the pro-fession, namely, the one receiving the profession. Therefore, the one who receives the vows must always sign the declaration of the pro-fession, whether this is commanded by the particular constitutions or not, since it is an obligation of the Code. If the local ordinary personally receives the vows, he must sign the declaration, and not any other priest who, may have been present at the ceremony. It is evident that this article should be of help in ascertaining the person competent to receive the vows. It is of such' help when it specifies properly the person who is to sign, for example, "by the Mother General or her delegate." It is oftentimes of no .help, since the article merely repeats the unspecified language of the Code, enumerates with-out distinction many witnesses who are to sign, or omits entirely any indication that the declaration must be signed by the One receiving the vows. This same clause is sometimes mistranslated in constitu-tions, for example, "by the person who presided at the profession." It is licit to prescribe, and some constitutions actually prescribe, addi-tional witnesses who must sign the declaration, such as the officiating priest, the local superioress or her delegate, or two Sisters who were witnesses to the profession; but the constitutions should not omit the prescription of the Code that the declaration must be signed by the one who received the profession. The Code does not demand that either the professed or the one 138 May, 1949 IN PRAISE OF PRAYER receiving the profession sign the declaration immediately after each profession. 'This may be done for all the professions after the cere-mony is finished. This does not exclude the custom, which exists in some institutes, of having each professed sign the document of profession immediately after her profession. In Praise ot: Prayer--II Augustine Klaas, S.J. m~HE Fathers and ecclesiastical writers of the first seven centuries | have already told us of the nature, excellence, e~cacy, and r~ecesslty of prayer. (Cf. REVIEW FOR RELIGIOUS, Vol. VI, No. 6, pp. 363-371.) Pursuing further our study of these early Christian writers we flote that they held that the amount of formal prayer for each will yary with his peculiar circumstances of life and work, of nature and grace. Thus the his(orian Palladius (d. circa 425 A.D.) tells of a certain monk, Paul, who came to Abbot Saint Macarius for some pertinent advice on this point. "Uninterrupted prayer was his work and his asceticism. He said daily three hundred formulated prayers. Collecting as many pebbles, he kept themin the bosom-pocket of his garments and then threw away one at each prayer recited. Coming to Saint Macarius, called the Statesman, to speak with him, he said: 'Abbo~ Macarius, I am despondent.' Urged to give the reason, he replied: 'In a certain town there lives a virgin thirty years old, given to the ascetic life. Many have told me that she eats nothing except on Saturday and Sundays . She does seven hundred prayers a day. When I learned this, I chided myself that I couldn't do more than three hundred.' Saint Macarius answered: 'For sixty years I have been doing one hundred set prayers a day, but also working for my food and holding confer-ences with the brethren. My conscience does not accuse me of being negligent. However, if you, who do three hundred prayers a day, " are reproved by your conscience, you clearly show that you either do not pray perfectly or can do more than you are doing now.' " (PG 34, 1070B.) 139 AUGUSTINE KLAAS " Ret~ietu for Religious VI Time of Pra~ler The best times for prayer are indicated by Tertullian (d. circa 222 A.D.) in this striking passage which reveals the prayer customs of the primitive Church. "As for times of prayer nothing at all is prescribed unless, of course, it be to pray always and in every place. But how in ever.q place (1 Tim. 2:8), since we are forbidden to do so in public? Every place, he is saying, where opportunity or even necessity demands prayer . As regards the time, it will not be fruitless to observe certain hours, those common hours, I mean, which mark off the peri-ods of the day--terce, sext, and none, and which are found in Holy Scripture to be more solemn. The Holy Spirit was first infused into the assembled disciples at the third hour. Peter, on the day he saw the vision of the whole community of Christians in that small con-tainer, had gone upstairs at the sixth hour to pray. At the ninth hour he with John went up to the temple where he restored health to the paralytic . In addition to those appropriate prayers which without admonition are required at dawn and at evening, not le~s than three times at least do we pray every day, since we are debtors to the Trinity, Father, Son, and Holy Spirit. Nor should the faithful take food or bathe without a prayer. Refreshment and food for the spirit take precedence over those of the body, and heavenly things over earthly." (PL 1, 1192 A.) Saint Ambrose (d. 397 A.D.) recommends prayer at night and confirms it from Holy Scripture. "If students of secular subjects indulge in very little sleep, how much more musi those who desire to know God not be hindered by bodily sleep, except what is needful for nature. David washed his bed with his tears every night; he arose in the middle of the night to confess his sins to God; and do you judge that the whole night should be given to sleep? Then is God the more to be prayed to, then is help to be asked for and sin avoided, when one seems to be alone. Then, especially, when darkness and walls encompass me on all sides, must I consider that God beholds all hidden things. Do not say: 'I am surrounded with darkness; who sees me or whom do I fear, enclosed and hemmed in as I am with walls? For perilous is his frown for the wrong-doers (Psalms 33.17).' And so, if you do not see a judge present, do you not see yourself? Are you not afraid of the testimony of conscience? Do you not know that the darkness of 140 ~ May, 1949 IN PRAISE OF PRAYER night is not a cover but an enticement to sin? Night it was when Judas betrayed and Peter denied. Above all, at that very time must the judgments of God be revolved in the mind and the exhorting commandments be gone over again. Let not those precepts of chas-tity be absent, in order that, concerned with them, the soul may extinguish the fires of concupiscence and the lust of the flesh. Take this to heart: euer{j night tears bedew m{j bed and drench roy pil-low (Psalms 6:7)." (PL 15, 1291 C.) We must likewise pray in the hour of tribulation and tempta-tion, as Saint Augustine (d. 430 A.D.) advises. "We are taught, brethren, that we belong to the body of Christ, that we are members of Christ. We are admonished in all our trials not to think how we should answer back our enemies, but rather how we may propitiate God by prayer, especially that we may hot be vanquished by temptation, and also that those who persecute us may be returned to reasonable justice. There is no greater, no better thing to do when in trouble than to withdraw from all outward distraction and enter into the inner sanctum of the soul. To invoke God there where no one sees the beggar and the Donor, to close one's door against all exterior disturbance, to humiliate oneself in the con-fession of sin, to glorify and praise God both when He .corrects and when He consoles: surely this is what must b~ done." (PL 36, 884.) Saint Antony, in his quest for the more perfect way, withdrew from the world and prayed continually, as his illustrious biographer, Saint Athanasius (d. 373 A.D.) relates. "Monasteries were not yet so numerous in Egypt, neither was any monk familiar with the vast desert, but if any one wanted to be free to work at his perfection, he did it in solitude not far from his own village. There was at that time in a nearby village an old man who from his youth had led the life of a monk. When Antony had seen him he was on fire with holy zeal to imitate him and soon he began to dwell in various places near the village. If he heard of any one elsewhere living a life of strenuous virtue, he sought him out like a wise bee, nor did he come back again to his own dwelling until he had seen him and thus, after receiving as it were an alms for making this journey for virtue, he came back home again. While dwelling there, he first strengthened his determination not to return to his father's possessions, nor to be mindful of his relatives, but rather to tend to the perfection of the ascetical life with all his will and effort. Hence, he worked with his hands, for he had heard the words: 'If 141 AUGUSTINE KLAAS Ret,~ew ~or Religious any man work noL neither let him eat'; in this way he bought bread, some for himself, some for distribution to the poor. He prayed often, for he had learned well that one must pray without ceasing. So attentive was be to spiritual reading that nothing of the authors escaped him, but .he retained it all, so that for him his memory finally served him in place of books." (PG 26, 844 A.) Later the Apothegms of the Fathers of the Desert (6th century) quaintly recounts how the Abbott Lucius prayed without ceasing. "Some monks once came to Abbot Lucius . The old man asked them: 'What manual work do you do?' They answered: 'We do not touch manual work, but, as the apostle commands, we pray without ceasing.' The old man: 'Don't you eat?' They: 'Yes, we eat.' Old man: 'When you are eating, who prays in your place?'-- Again he said to them: 'Don't you sleep?' They shot back: 'Cer-tainly, we sleep.' Old man: 'When you are sleeping, who prays in your place?' And they didn't know what to answer to all this. Then he said to them: 'Pardon me, but your actions are not in accord with your speech. I will show you how I pray without ceasing while I do my mariual work. When I sit dipping my twigs into water for God and then weaving them into mats, I say: "Hat2e mercg on me, 0 God, according to thg great mercg. And acco. rding to the multi-tude ot: thg tender mercies blot out mg iniquitq." That's a prayer isn't it?' They answered: 'It is.' Again the old man: 'When I thus work and pray all day, I earn sixteen coins, more or less: of these I bring two to the door, the others I spend for food. Whoever receives the two coins prays for me while I eat or sleep; and so by the grace. of God I put into practice that "pray without ceasing.' . (PG 65, 253 B.) But Saint A.gustine objects and then tells of a practical way to pray always. "And whose tongue can stand praising God allday long? Isn't it true that when conversation becomes a little lengthy you get tired? Who can endure praising God the whole.day ? I suggest a method by which you can praise God all day, if you so wish. Whatever you do, do it well, and you have praised God. When you sing a hymn, you are praising God; what are your tongue and conscience doing if they are not praising God? Have you stopped singing the hymn and are going out for refreshment? Don't drink to excess and you have praised God. Are you doing business? Don't cheat and you have praised God. Are you tilling a field? Don't get into a quarrel and .142 May, 1949 IN PRAISE OF PRAYER you have praised God. By the blamelessness of your works prepare yourself to praise God all the day long." (PL 36, 341.) VII Place of Prayer Prayer need not be restricted to any particular place, but rather, as Saint Ambrose says, should be made everywhere. "The Savior teaches also that you should pray everywhere when be says: 'Enter into yqur room" (Matt. 6:6). Understand by room, not a room circumscribed by walls, by which the members of your body are enclosed, but rather the room that is within you, in which your thoughts are enclosed, in which your senses dwell. This prayer room of yours is with you everywhere a6d everywhere it is secret; its judge is none other than God alone." (PL 14, 335 D.) Saint Athanasius wants virgins who 'are following the more per-feet life to pray in a certain way at mealtime and gives incidentally some rules of religious etiquette. "After None eat your bread thanking God at table with these words: 'Blessed be God Who has mercy on us and nourishes us from our youth, Who gives food to ever~ living creature. Fill our hearts with joy and gladness, that having a sufficiency in all things, we may abound in every good work, in Christ 3esus our Lord, with whom glory, power, honor, and adoration are due to Thee, together with the Holy Ghost, for ever and ever. Amen.' . . . "Now, when you are about to sit down to table and begin to break bread, having thrice made the sign of the cross, thus give thanks: 'We thank You, Father, for the holy resurrection which you revealed to us through Jesus Christ: and just as this bread, which is on the table, once was scattered far and wide, but by baking has been made one. so may Your church be gathered from the ends of. the earth into Your kingdom, because Yours is the power and glory for ever and ever. Amen.' This prayer you must say when you break bread at the beginning of the meal. When you put it back again on the table and are about to sit down, recite the whole of the Out Father. The above:mentioned prayer Blessed be God we also recite rising after the meal. If there are with you~two or three other vir-gins, let them give thanks over bread and pray along with you. If a catechumen is present at table, let her not pray with the faithful and do not sit with her when. you dine. Likewise you must not sit down to eat your food with women who are somewhat careless and 143 AUGUSTINE KLAAS Review for Religious facetious, unless it be necessary. For you are consecrated to the Lord your God and your food and drink are sanctified, sanctified indeed by prayers and holy words." (PG 28, 264 D, 265 C.) VIII Manner of Pra!cer How should we pray? What bodily posture should we adopt when we pray? Listen to Origen (d. circa 255 A.D.) "I think that he who is about to pray becomes more alert and attentive throughout his prayer, if for a moment beforehand he stand still and recollect himself. Likewise when he has cast off all worries of s6ul and distracting thoughts; when he has called to mind as best he can the majesty of Him whom he is approaching, and how irrev erent it .is to offer Him oneself so lax, so remiss, and almost con-temptuous; when finally he has laid aside all else, thus let him come to pray, his soul straining as it were beyond his hands, his mind visibly intent on God. Before he stand in prayer, let him raise up the superior part of his soul from the earth and place it before the Lord of all; let him so far forget the insults he thinks he has suffered from another as any one might wish God to be unmindful of his own evil deeds . "Since there are many bodily postures, that one in which the hands are extended and the eyes raised to heaven, is surely to be pre-ferred above all the others by him who also bears in his l~ody the image as it were of those things which suit the soul in prayer. This we say should be especially observed when no circumstance interferes, for in a particula.r circumstance it is sometimes permitted to pray seated, for instance, on account of considerable pain in the feet; and even lying down, because of fever or such like illnesses. For the same reason we may pray doing neither of these things, for example, when we are traveling, or when business does not allow us to withdraw for prayer." (PG 11, 549 B.) Saint Augustine observes carefully the posture of those praying in the Holy Scriptures. "We are informed.by examples that there is no prescription as to how the body should be composed for prayer, as long as the soul in God's presence carries out its intention. For we also pray standing, as it is written: 'And the publican stood far off' (Luke 18:13) ; and on our knees, as we read in the Acts of the Apostles(20:36) ; and sitting, as did David and Elias (II Kings 7:18; III Kings 18:42). 144 May, 1949 IN PRAISE OF PRAYER Unless we could also pray lying down, this would not have been written in the Psalms: "Ever~ night tears bedew my bed and drench roy pillow' (Psalms 6:7). When any one seeks to pray, let him take that bodily posture which at the time he considers suitable to assist the soul." (PL 40: 144.) Prayer demands that the soul be purged of its faults and detached from earthly things: so Saint Gregory the Great (d. 604 A.D.) and Abbot Cassian (d. circa 435) teach. "The interior face of man is his soul, in which we recognize that we are loved by our Creator. Wherefore, to raise this face up means to lift the soul to God by devoted prayer. But a stain soils a face that is lifted up if conscience accuses the contemplating soul of its guilt, because the soul is completely deprived of the confidence of hope, if intent on prayer it is stung by the memory of an unmastered fault. For it despairs of being able to receive what it wants, since it remembers that it will not do as yet what it has heard God wants of it . Wherefore this is a wholesome remedy: when the soul reproaches itself for a remembered fault, let it first in prayer deplore its mistake; insofar as the stain of error is wiped away with tears is its face seen to be clean by its Creator when it prays from the heart." (PL 75, 936 B.) "God's servants, when cut off from earthly activities, know not how to speak idly, avoid scattering and soiling the mind with words, and so obtain a hearing from their Creator before all others. By purity and simplicity of thought they are in a certain way already like Him, as far as that is possible. But we in the midst of noisy crowds, while we often speak idle and sometimes even gravely harm-ful words, our lips are as far from the omnipotent God as they are close to this world. We are drawn from on high while we are immersed in worldly things by endless talking." (PL 77, 256A.) Abbot Cassian compares the soul to a feather. "The soul can be aptly compared to the finest down or lightest feather. If the feather is neither ruined nor moistened by water externally applied, at the slightest breeze it is quite naturally carried up high in(o the heavens by reason of the mobility of its substance. But, if it is weighted down by the sprinkling or pouring of water, not only will it not be caught up to any aerial flights on account of its natural mobility, on the contrary it will be pressed down to the lowest earth by the weight of the water it carries. Thus our soul also,,if it is not burdened down with earthly vices and cares, or 145 AUGUSTINE KLAAS Review for Religious spoiled by the water of culpable lust, raised aloft as it were by its natural quality of purity, it will be carried up to the heavens by the lightest breeze of spiritual prayer, and leaving behind the lowly things of earth, will be wafted on high to things celestial and invis-ible . And therefore if we wish our prayers to penetrate not only the heavens but even what is above the heavens, let us take care, after we have purged it of all earthly vices and cleansed it from the dregs of the passions, to bring the soul to its natural condition of subtility, so that its prayer may ascend to God free from the burden of sins." (PL 49, 774 B.) Saint C!tprian (d. 258 A.D.) and Saint Basil (d. 379 A.D.) demand attention and concentration of mind for effective prayer. "When we are at prayer, my dear brethren, we must be alert and give ourselves to it with our whole heart. Let all fleshly and worldly thought be cut short and let the soul think of naught but its prayer alone. Thus also the priest before the prayer of the Preface prepares the minds of the brethren by saying "Sursum Corda" ('Lift up your hearts'), so that when the people answer "Habemus ad Do-minum' ('We have them lifted up to Lord') they may be admon-ished that they ought to think of nothing else but the Lord . How can you ask to be heard by God, when you do not even hear yourself? Do you wish God to be mindful of you in prayer, when you are not mindful of yourself?" (PL 4, 533 B.) "How shall one achieve concentration in prayer? If he is con-vinced that God is present before his very eyes. For if one who looks upon and converses with a prince or other person of authority fixes his eyes on him, how much more he who prays to God will keep his mind focussed on Him who searches hearts and reins . Can this attention be had always and in all things? How can one arrive at it? That it is possible is shown by him who said: "My eyes are eoer towards the Lord' (Psalms 24: 15), and "I set the Lord always in my sight: for he is at m!j right hand; that I be not mooed' (Psalms 15: 8). How it can be done has been told above, namely, if the soul is not allowed for any space of time to interrupt its thinking on God, on His works, and on His gifts, acknowledging them arid giving thanks for all." (PG 31, 1216 C ~4 D.) In an exceptionally vivid passage Saint John Chrysostom (d. 407 A.D.) urges recollection and perseverance in prayer. "Let them give ear who are somewhat inexperienced in prayer. When I say to some one: 'Ask God, beseech Him, supplicate Him,' 146 May, 1949 IN PRAISE OF PRAYER he answers: 'I have asked once, twice, three times, ten times, twenty times, and I have never received anything.' Do not stop, brother, until you receive something: the objective of petition is the gift received. Then only stop when you receive: rather do not stop even then, but still continue on. If you do not receive anything, ask that you may receive; but when you have received, give thanks for the gift. "Many enter into the church and having said a thousand lines of prayer, they leave; they do not know what they said; their lips move but they themselves do not hear anything. You yourself do not hear your own prayer, and do you wish God. to answer it? I made genu-flections, you say,--but your mind was flitting about outside; your body was in church, but your thoughts were wandering around out-doors; your lips were reciting your prayers, but your mind was com-puting interest, calculating business deals, contracts, fields, posses-sions, thinking of parties with friends. For the d~vil, evil as he is, since he knows that we make so much progress in time of prayer, then especially does he attack. Often we lie stretched out on our beds thinking of nothing in particular: but only let us start to pray and he will inject six hundred thoughts to make us quit, empty of fruit. "Even when you are outside the church, cry out "Miserere mei" ('Have mercy on me'), not with your lips but with your mind, for God hears even the silent. No special place is required, but at least a minimum of moral living . If you are in your bath, pray; if on the street or in be~t, do likewise: wherever you may be, pray. You are a temple of God; you have no need to look for a place; only the affections of the will are required. If you stand befor~ a judge, pray; when the judge gets angry, pray on." (PG 52, 457.) We read in the Apothegms that Abbot Silvanus of Mount Sinai taught a certain monk of the desert a salutary lesson on joining work to prayer. "A certain brother came to Abbot Silvanus on Mount Sinai, and seeing the brethren working, said to the old man: "Be not occupied about the l:ood which perishes. For Marq has chosen the better part.' The old man said to a disciple: 'Zachary, give this brother a book and take him to an empty cell.' Now when the ninth hour came, he kept looking out of the doorway wondering whether they would send some one to call him to dine. When no one summoned him, he arose and went to the old man whom he .thus questioned: 'Father, didn't the brethren eat today?' 'Certainly they ate.' 'And why 147 AUGUSTINE KLAAS Review for Religious didn't you call me?' 'Because you are a spiritual man and have no need of this sort of food. We on the other hand, since we are quite carnal, want to eat and that's why we work, but you have chosen the best part, prayerfully reading the whole day, and of course you do not wish to eat carnal food.' Hearing this, the brother made a penitential bow and said: 'Forgive me, Father!' The old man cut in: 'Mary surely needs Martha too. Let Mary also t~ike a lesson from Martha.'" (PG 65, 409 C.) IX Obstacles to Prayer Almost every ancient writer who treats of prayer mentions dis-tractions as the chief obstacle and suggests some remedies. Thus Saint Basil. "Surely it must be understood that we cannot observe any com-mandment, nor love God or neighbor, if we mentally wander hither and yon. Neither can he really acquire a mastery of science who flits from one to another, nor can he who does not know what pertains to its proper object, master even one. For it is necessary to adapt one's actions tO one's end and objective, and nothing right is done in an inept and unsuitable way. The blacksmith's art is ordinarlly not acquired by doing pottery work; nor does one prepare to win athletic prizes by diligently tootling on the flute, since every objective is achieved by appropriate and suitable action. Wherefore, that exer-cise which is done to please God according to Christ's Gospel, con-sists in banishing the cares of the world and 'casting out every other distraction of the mind . "The mind wanders when it is idle and not occupied in necessary thoughts. It becomes slothful and quite careless, because it does not believe that God is present searching the heart and the reins. For if it really believed that, it would certainly do what has been said: I set the Lord aludays in m~ sight: for he is at my ~igbt hand, that I be not mooed (Psalms 15:8). Whoever does this or the like will never dare or permit himself to think of anything which is not con-cerned with the building up of faith, although it seem to be good. nor of what is forbidden and not pleasing to God." (PG 31, 920 B, 1097 B.) Cass;.an points out a frequent cause of distraction in prayer: "Whatever our mind has thought of immediately before the hour of prayer, that necessarily comes back to us while we pray by 148 Ma~l, 1949 IN PRAISE OF PRAYER reason of the activity of our memory. Therefore What we wish to be in prayer that we must prepare ourselves for before prayer . And so whatever we do not wish to creep into our minds while we are praying, we must hasten to exclude from the portals of our soul out-side of prayer." (PL 49, 773 C.) We are urged by Saint Gregory/ the Great to imitate Abraham offering sacrifice. He drove those annoying birds away. "Often into the vFry sacrifice of prayer itself importunate thoughts inject themselves and try to snatch away or soil what we are immolating to God with tears. Hence Abraham, when he would offer sacrifice at sunset, struck out at those persistent birds and dili-gently drove them away, lest they carry off the sacrifice he was offering (Gem 15 : 11 ). Thus when we offer to God a holocaust on the altar of our hearts, let us ward off unclean birds of prey, lest evil spirits and perverse thoughts rob us of what our soul hopes to offer to God with spiritual profit." (PL 75, 1146 C.) And fight the good fight in this matter, says Origen. "You will scarcely find any one who when he prays is not bothered by some useless and distracting thought, which deflects and breaks off the intention by which the mind is directed towards God . And therefore it is the great struggle of prayer, that amid untoward obstacles and distractions the mind continues ever fixed on God with a firm purpose, so that it too can rightly say: 'I haue [ought the good fight, I have finished the course" (II Tim. 4:7)." (PG 14, 1277 A.) X Effects o[ Prayer Prayer achieves two main effects. First, it detaches us from all things, as Saint Max[mus the Con[essor (d. 662 A.D.) teaches. "I am asking you to tell me this about prayer: Why is it that prayer withdraws the mind from all other, thoughts? The old man answered: Thoughts are thoughts of things, some of things perceived by the senses, others of things understood by the mind. The mind, dwelling on these, carries about the thoughts of them; but the grace of prayer unites the mind to God and by the very fact that it unites the mind to God, it withdraws it from all other thoughts. Then the liberated mind, occupied with God, becomes like to God. Now, such a mind, asking Godfor what is becoming, never fails to receive what it asks in prayer. That is why the apostle bids us pray with- 149 C. A. HERBST Redlew /:or Religious out ceasing, namely, that diligently uniting our minds to God, we may gradually break away from the seduction of ear.thly things." (PG 90, 929 C.) Secondly, prayer unites us to God, and then leads to all virtues, according to Saint Basil. "That prayer is excellent which impresses on the soul a clear notion of God, and God's indwelling is nothing else than embracing by recollection God residing within. Thus we are made temples of God when the constant flow of memory is not interrupted by earthly cares, and the intellect is not disturbed by sudden mental tempests. Fleeing all things the worshipper withdraws to God, repels affections that arouse desire, and busies himself with the means that lead to virtue." (PG 32, 229 B.) And so we accept the concluding advice of a fifth century reli-gious whose name was Hesychius: "Let the name of Jesus cling to your breath and to your whole life and you will taste the fruits of peace." (PG 98, 1512 A.) Conformit:y t:o I:he Will of God C. A. Herbst, S.J. 44~HY will be done!" These words the Son of God Himself | put into the perfect prayer as the climax of our well-wishing to God. Love is the union of two wills. Perfect love is the perfect union of two wills. It is nothing less than this perfect love that we together with Our Lord ask for here, for it must be "on earth as it is in heaven." It is the fulfillment of the law and the prophets. Christ came to earth for this. "I came down from heaven, not to do my own will, but the will of him that sent me" (John 6:38). The signified will of God indicates to us what we must do. Every Catholic must observe the Ten Commandments and the precepts of the Church and fulfill the duties ~f his state in life. Religious must keep their vows and rules. This is the will of God clearly signified tO US. But the will of God properly so called, the internal will of God, is the will of God's good pleasure. From our point of view it is the Mag, 1949 CONFORMITY TO THE WILL OF GOD "submission, whereby our will is united to God's good pleasure," as St. Francis de Sales says. There must be "in everything great con-formity of our will with the divine will so that we do not p~esume nor wish to increase either in ourselves or through ourselves His glory except in so far as He Himself wills it, by that degree of glory which He asks from us, content with the dignity of those actions and'occu-pations which He demands of us. We know for certain that, no matter how lowly and humble they may be, as long as they are done according to His most holy will, they serve no less to promote and ¯ increase His glory than other works however sublime." (Le Gaudier, De Perfectione Vitae Spirtualis, Pars IV, caput i.) This is the patient, willing, joyous, ardent acceptance from God's hand of whatever it may please Him to send us~ willing or not willing what He does, not only habitually but actually, in every action of our life. This will touch temporal goods, honor, health, intellectual gifts, means to sanctification, its degree, the amount of glory we render to God, our liberty, trials, sorrow and sufferings of body and soul. God foresees, watches over, and provides for fill things most lovingly. This is His providence. "God by His providence watches over and rules everything He has made," says the Vatican Council (Denzinger, 1784), "reacheth from end to end mightily, and order-eth all things sweetly" (Wis. 8:1). "He made the little and the great, and He hath equally care of all" (Wis. 6:8) ; "Good things and evil, life and death, poverty and riches, are from God" (Ecclus. I 1:14). Our.Blessed Saviour says: "Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment? Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than th.ey? . And for your raiment why are you solicitous? Con-sider the lilies of the field, how they grow: they labour not, neither do they spin. But I say to you, that not even Solomofl in all his glory was arrayed as one of these. And if the grass of the field, which is today and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith? Be not solicitous therefore, saying: What shall we eat: or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that you have need of all these things." 151 C. A. HERBST Reuiew for Religious (Matt. 6:25-32.) "Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered." (Matt. 10: 29, 30.) These tender reassurances ought to inspire in us the greatest con-fidence. "The Lord ruletb me: and I shall want nothing. He hath set me in a place of pasture. He hath brought me up, on the water of refreshment . For though I should walk in the midst of the ¯ shadow of death, I will fear no evils, for thou are with me." (Ps. 22: 1, 2, 4.) "Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence. And he shall be as a tree that is planted by the waters, that spreadeth out its roots towards mois-ture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit." (Jer. 17: 7, 8.) "Can a woman forget her infant, so as not to have pity on the son Of her v~omb? and if she should forget, yet will not I forget thee" (Is. 49: 15). St. Augustine says: "God will no: let us be lost for whom He sent His Son to be tempted, to be cruci-fied, to die, to rise again from the dead. God surely will not look with disfavour upon us for whom He did not spare His own Son but delivered Him up for us all" (In Psalroum LX, 4). This con-fidence is based on hope which, after charity, is the greatest of all the virtues. "Without faith it is impossible to please God" (Heb. 11:6). How vivifying and fruitful it is, is emphasized over and over again by Our Lord in the gospel. "Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour" (Matt. 9:22). "And Jesus said to him: Go thy way, thy faith hath made thee whole. And immediately he saw, and followed him in the way" (Mark 10:52). "Whose faith when he saw, he said: Man, thy sins are forgiven thee" (Luke 5:20). "Amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove; and nothing shall be impossible to you" (Matt. 17: 19). This living faith is indispensable to the practice of conformity to the divine will. We must see God's hand in everything, great and small, consoling or distressing. In fact, the less we see and understand, the stronger our faith mus~ become. This is the way it was with Mary. "The life of faith is nothing less than the continued pursuit of 152 May, 1949 CONFORMITY TO THE WILL OF GOD God through all that disguises, disfigures, destroys and, so to say, annihilates Him. It is in very truth a reproduction of the life of Mary who, from the Stable to the Cross, remained unalterably united to that God whom all the world misunderstood, abandoned, and persecuted. "Mary, when the Apostles fled, remained steadfast at the foot of the Cross. She owned Jesus as her Son when He was disfigured with wounds, and covered with mud and spittle. The wounds that dis-figured Him made Hiria only more lovable and adorable in the eyes of this tender Mother. The more awful were the blasphemies uttered against Him, so much the deeper became her veneration and respect." (Caussade, Abandonment to Divine Providence, I, ii, 2.) St. Bernard says: "We may consider three classes of people: beginners, those who have progressed, the perfect. 'The fear of the Lord is the beginning of wisdom' (Ecclus. 1:16). In the middle stands hope. Charity is the consummation. Hear the Apostle: 'Love is the fulfilling of the law' (Rom. 13:10). The beginner, starting from fear, carries the cross of Christ patiently. He who has made progress carries it willingly, in hope. He who is aflame with love carries it ardently. Only he it is who can say: 'You have always been my love and I have desired thee.' " (I Sermo S. Andreae, 5.) When we speak of conformity to the will of God we usually have in mind the difficult things of life since the easy things hardly present a problem. In the beginning patient endurance is about all one can offer. We would prefer the opposite, we would cast off the cross if we could. But moved by reverence, by filial fear, which has in it great respect and affection and dread of offending God, we are resigned to whatever God sends or allows to happen to us in the ordinary course of natural events. This resignation comes with a certain amount of effort. "If we have received good things at'the hand of God, why should we not receive evil?" (Job 2:10); "As it bath pleased the Lord so is it done: blessed be the name of the Lord" (Job 1:21). Indifference is an advance on resignation. "Resigna-tion prefers God's will before all things, yet it loves many other things besides the will of God. Indifference goes beyond resignation: for it loves nothing except for the love of God's will: insomuch that nothing can stir the indifferent heart, in the presence of the will of God" (St. Francis de Sales, Treatise on the Love of God, Book IX, chapter iv). But this indifference is not a negative thing, not a lackadaisical or I-don't-care attitude of mind. It is a positive act. 153 C. A. HERBST Review [or Religious I must make myself indifferent. Then I will be spiritually receptive and accessible to the divine influence, recognize and submit to God'a action, rest in God, accept providential events peacefully. When light and strength from God descend upon this holy indifference, straightway the will of God is done perfectly, likes and dislikes aside. "I am straitened between two: having a desire to be dissolved and to be with Christ, a thing by far the better. But to abide still in the flesh is needful for you. And having this confidence, I know that I shall abide, and continue with you all, for your furtherance and joy of faith." (Phil. 1:23-25.) "He who has made progress carries it willingly, in hope." Hope sustains us amidst the obstacles encountered in the attainment of sal-vation and perfection, in attaining eternal life, and in getting the means necessary to attain it. By it we love God in.terestedly, for our own sakes, but supernaturally. Because of difficulties there is fear; but there is also a well-founded expectation of success, based on God's all-powerful assistance and His goodness, if we make an effort and co-operate. We are spurred on by the desire of heavenly things. We do not seek the cross but we carry it with good grace. We would not be rid of it if we could because we know it is good for us, that it is a great blessing in disguise, that,going the way with Christ to Calvary we shall have with Him our Easter glory, We know it will make us ricb in merit for Heaven, "The second degree is when, though the man does not desire the evils that befalI him nor choose them, stilI, when they come, he accepts them and suffers with a good grace because such is thewill and good pleasure of God. What this degree adds to the first is a certain good will and a certain love of the pain for God's sake and a desire to suffer it, not only so long as there is an obligation under precept to suffer it, but further so 19ng as the suffering of it will b~ agreeable to God. The first degree takes things with patience; the second, beyond that, takes them with promptitude and readiness." (Rodriguez, Practice of Perfection, I, viii, 12.) "God forbid that I should glory, save in the cross of our Lord Jesus Christ" (Gal. 6:14) is the cry of the perfect. They love the cross, they embrace it. "Looking on Jesus, the author and fihisher of faith, who having joy set before him, endured the cross" (Heb. 12:2), they want what He had. Like the apostles who "wentfrom the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus". (Acts 5:41), theybear 154 May, 1949 CONFORMITY TO THE WILL OF (~OD their tribulations with joy. With the writer of the Imitation they realize that "in the Cross is salvation: in the Cross is life; in the Cross is protection from enemies. In the Cross is infusion of heav-enly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit. In the Cross is height of virtue: in the Cross is perfection of sanctity." (Book II, chapter 12.) They would not cast off the cross of Christ if they could. They cling to it. Each one says: "In order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ replete with it rather than honors: and to desire to be rated as worthless and a.fool for Christ, Who first was held as such, rather than wise or prudent in this world" (Spiritual Exercises, Three Modes of Humility). With St. Paul they cry defiance for the love of Christ to the things that strike terro?'into those who are of this world. "Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? (As it is written: For thy sake we are put to death all the day long. We are accounted as sheep for the slaughter.) But in all these things we overcome, because of him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature shall be able to ~eparate us from the love of ~God, which is in Christ Jesus Our Lord." (Rom. 8: 35-39.) Abandonment to Divine Providence is a special kind of con-formity to the divine will. It consists in giving oneself .up com-pletely to the will of God in the duty of the present moment. The divine will "nourishes the soul and continually enlarges it by giving it what is best for it at every moment" (Caussade, Abandonment, I, i, 5). This is the hidden operation of God working in us unceasingly for our sanctification. Through it holiness is made easy. "The presentmoment is the ambassador of God to declare His mandates. The heart listens and pronounces its 'fiat.' Thus the soul advances by all these things and flows out from its centre to its goal. It never stops but sails with every wind. Any and every direction leads equally to the shore of infinity. Everything is a help to it, and is, without exception, an instrument of sanctity. The one thing necessary can always be found for it in the present moment. It is no longer a choice beween prayer and silence, seclusion and society, 155 C. A. HERBST reading and writing, meditation and cessation of thought; flight from and seeking after spiritual consolations, abundance and dearth, feebleness and health, life and death, but all that each moment pre. sents by the will of God. In this is despoilment, abnegation, renunciation of all things created, either in reality or affectively, in order to retain nothing of self, or for self, to be in all things submis-sive to the will of God and to please Him, making it our sole satis-faction to sustain the.present moment as though there were nothing else to hope for in the world." (Caussade, Abandonment, I, ii, 10.) Men of weak faith criticize this high activity of God as they would not.presume to criticize the skill of the lowliest workman. But "if that which God Himself chooses for you does not content you, from whom do you expect to obtain what you desire? If you are disgusted with "the meat prepared for you by the divine will itself, what food would not be insipid to so depraved a taste? No soul can be really nourished, fortified, purified, enriched, and sancti-fied except in fulfillin~ ~he duties of the present moment. What more would you have? as in this you can find all good, why seek it elsewhere? Do you know better than G6d? As He ordains it thus why do you desire it differently? Can. His wisdom and goodness be deceived? When you find something to be in accordance with this divine wisdom and goodness ought you not to conclude that it must needs be excellent?" (Caussade, Abandonment, I, i, vii.) Truly did Isaias the prophet say: "My thoughts are not your thoughts: nor your ways my ways, saith the Lord" (Is. 55:8). "The foolishness of God is wiser than men; and the weakness of God is stronger than men" (I Cot. 1:25). It is in this holy aban-donment that the soul must give itself up to God when plunged into the troubled .waters of the dark night of the senses. It is in this holy abandonment that the soul in the transforming union, the highest form of infused prayer and love for God in this life, com-pletely forgets self. "All her thoughts are bent on how to please Him better, and when and how she can show the love she bears Him" (Saint Theresa of desus, The Interior Castle, Seventh Man-sion, IV). 156 .uesffons and Answers. --18- Our postulants and novices make the same retreat, and we prefer that the retreat end on the day the novices take their vows rather than the day before on which the postulants receive the habit and begin the novitiate. Would it be according to canon law to allow the postulants fo receive the habit on the morning of the elg.h~h day of the retreat, provided they remain in retreat and complete the prescribed eight days7 Since canon 541 states that "'before beginning their novitiate" the postulants must make a s~piritual retreat of eight entire days, it seems that the eight days must be completed before the novitiate is begun. This is ceriainly the spirit of the law; but a novitiate which was begun on the last day of the retreat would not be invalid. Many authors suggest that after the retreat has been finished a day or several days may elapse before the novitiate is begun or before first profession is made. ml9~ If the sign of the cross is to be made at the .blessing glv~;n at benedic-tion of the Blessed Sacrament, should it be made before, during, or after the blesslng7 The Church does not prescribe any formalities to be observed by the faithful at benediction of the Blessed Sacrament. Hence it is left to the devotion of the individual to look at the Blessed Sacrament, to bow his head, to make the si.gn of the cross, to strike his breast, or to do anything else his devotion may suggest. Since the Church has no prescriptions in this matter, it seems advisable to allow religious to act as .their devotion may prompt them, rather than to introduce cus-toms binding on all. The logical time for making the sign of the cross (if one uses this method) seems to be at the time when the blessing is given. 10 For the past six years a general councilor has been local superior in~ one of our houses. In July we shall have general elections. Since local superior already has a right to cjo to the general chapter because of his office of general councilor, may the community elect a second dele-gate in place of the local superior? Is it according to canon law for a general councilor to be a local superior at the same time? 157 QUESTIONS AND ANSWERS Reoiew [or Religious According to many constitutions of religious congregations, the local superior of a community of twelve or more professed religious is entitled by reason of his office to membership in the general chap-ter of the congregation. The members of the community likewis~ elect one of their number to represent them at the chapter. .The general councilors also have a right to membership in the general chapter by reason of their office. Although the local superior who is also a gbneral councilor has a twofold right to membership in the general chapter, this does not give him more than one vote in chapter since canon 164 expressly states that "even though a member may have a right to cast a vote in his own name by reason of several titles, he can cast btlt one vote." Since the community had nothing to do with the membership in the chapter of the local superior, they have no right to elect a second delegate in his place. Article 276 of the Normae of 1901 required that the general councilors reside with the superior general, though they allowed two of them to reside elsewhere in case of need, provided that they could easily be present at council meetings (Art. 276). Furthermore, councilors were forbidden to hold any office which might impede their principal duty of assisting the superior general with their advice and counsel (Art. 279). Neither the Normae nor the Code of Canon Law forbid a councilor to hold the office of local superior. m2 I-- We have one year of novitiate. A novice who becjan his novitiate on Aucjust 14, 1947, was obliged to go to the hospital on August 8, 1948, and remained there until September 14th when.he returned home. He was allowed to take his first temporary, vows on September IS. Now one of the older members is worried lest the vows are invalid because the novice was away'from the novitiate for more than thirty days and thus interrupted the canonical year. Please give us your opinion on the case. Canon 34, § 3, 3° of the Code of Canon Law prescribes that the canonical year of novitiate be measured from midnight of the day on which it is begun to midnight of that same date one year later. The novice who began his novitiate on August 14, 1947, completed his canonical year at midnight between August 14 and 15, 1948. Hence if he went to the hospital on August 8th, he was absent only six days, of the canonical year. Therefore his canonical year was not interrupted by his absence of thirty-five days from the novitiate house. According to canon 556, § 2 an absence of fifteen 158 May, 1949 QUESTIONS AND ANSWERS days or less from the novitiate quarters during the canonical year need not be made up unless the major superior requires it: and even in that case it is not necessary for the validity but only for the licit-heSS of the novitiate and of the subsequent profession of vows. --22- Can you suggest any way in which the cuttings or tr;mmlncjs from hosts or altar breads could be used? In response to our appeal under question 13 in the March num-ber of the REVIEW for solutions to the problem outlined above, we have, received the following from different sources: (1) Place the pieces in an open pan in a heated oven to dry them. After they are crisp., grind them and use the crumbs as cracker dust. (2) Cuttings and trimmings can be put in soup and cooked up with it. Also may be u~ed with flour for baking. (3) We take the cuttings and trimmings from the altar bread room to the general bakery where they are mixed into the bread dough. The bakery Sister puts them into the liquid in the mixing bowl after the yeast, sugar, and short-ening have been added, allows them to soak for a few minutes, gives the mixer several turns, and then adds the proper amount of flour and completes the mixing. The altar bread cuttings blend perfectly with the other ingredients in this process. Are there any rellcfious communities ~n the United States that accept as aspirants oJder women who are widows? The Visitation Nuns and the Sisters of Saint 3oseph admit widows under certain conditions. Usually there is an age limit. m24~ Would the {allure to announce after each scrutiny the number o{ votes cast for the various candidates ~nvaJldate the ejection? Canon 507, § 1 states that in elections held in chapter the com-mon law in this subject (as expressed in canons 160 to 182) aid any provisions contained in the constitutions should be observed provided they are not contrary to the canons of the Church law on elections. Canon 171, § 2 prescribes that after the ballots have been counted to see that they conform to the, number of voters, "they shall be inspected and it shall be made known how many votes each can-didate has received." The wording of the law is clear, and it would be 159 QUESTIONS' AND ANSWERS Review for Religious gravely illicit to omit this announcement after each scrutiny. Whether the failure to do so would invalidate the election is disputed among canonists both before and after the Code, hence the invalidity is not certain, and all past elections are to be considered valid. m25-- In our congregation it is usual to change superiors so that their period of three years begins on a definite day in summer. To make a change during the year would be very inconvenient and would mean upsetting class arrangements in other houses and creating other difficulties; e.g., future changes in that house would have to be in the middle of the year. Hence the following questions: I. In the event that a local superior dies during the year, would it be lawful for the mother general, with or without the decisive vote of her consultors,to appoint a Sister to act as superior till the end of the year? 2. Would it be lawful to appoint a Sister to act as superior for an unexpired term of a year or more? 3. Would such time spent as acting superior have to be counted as part of the three year term in the event that the acting superior is appointed superior of the same community when the usual day of nomina-tion arrives? The law of the Church requires that a local.superior may not govern one and the same religious community for more than six continuous years (canon 505). The normal term prescribed is three years, with one immediate reappointment. Hence it is not contrary to the law of the Church for the constitutions or custom to prescribe that all local superiors should be appointed on the same fixed day. I. If a local superior dies within the third year of her office, the simplest solution would be to allow the assistant superior to carry on until the end of the year. Strictly speaking, any other Sister could be appointed to act as temporary superior for the rest of the year. 2. In this case, where more than a year of the three year term remains to be filled after the death of a local superior, another Sister should be appointed to fill out the unexpired term. While it is true that the usual term ofthe local superior is three years according to canon 505, still this is the exception which proves the rule, and may be allowed in order to avoid the difficulties involved in changing superiors in midyear. 3. The time passed as acting superior is to be counted in the period of six years, beyond which the Church law does not wish an'.¢ 160 Mag, 1949 BOOKS local superior to govern one and the same community without an interval of time elapsing. In conclusion it may be stated that the consent or counsel of bet councilors will be needed by the higher superior according as the constitutions require one or the other for the ordinary appointment of local superiors. ooks Dr. Pascal P. Parente's THE WI~LL OF LIVING WATERS is a sort of anthology of very brief excerpts (sentences or paragraphs) on topics of the spiritual life. Under six principal headings and twenty-three subdivisions select utterances of Scripture, the Fathers, and "the masters of the spirit," are collected and presented. It is designed "to place the primary sources of the doctrine of the spiritual life within easy reach of any reader, and to encourage a more frequent and intelligent use 0f these sources in pre.ference to secondary ones." It is suggested that the closer one gets to the original springs, the purer and more highly invigorating the waters are apt to be. The work should be very useful and welcome to those who would like to see in a moment or so and without any difficialty what these primary sources have to say on any of the topics covered. (St. Louis: B. Herder Book Co., 1948. Pp. viii ~ 336. $3.50.) The Foreword of THY LIGHT AND THY TRUTH, by Robert Nash, S.J., gives the author's purpose: "To stimulate thoughts that will afford subject matter for conversation with God in prayer." The Foreword also presents a brief exposition of prayer, its disposi-tions and development. The meditations are developed in the following way: Prepara-tory Prayer, Setting, Fruit, Points, Summary, and Tessera. In all there are 22 chapters, each chapter making up a complete medita-tion; but, as the author mentions, there is sufficient matter in each chapter and even in each point to make several meditations. The manual is a pleasant and inspiring meditation companion and should find acceptance among clerics, religious, and lay people as did its companion volume, "Send Forth Thy Light." (Westmin-ster, Maryland: The Newman Press, 1948. Pp. 197. $2.50.) LORD, TEACH US TO PRAY, by the eminent French dramatist, 161 BOOKS Review [or Religious . Paul CIaudel, has for its purpose the expression of the necessity, the value, and the beauty of prayer. The exposition, however, is so obliquely stated, so freighted with symbolism and literary allusions, that it will not be of mucb use to many religious. Those, however, who have had special training in modern French Catholic literature will find in the book much that is good, for CIaudel writes from a heart that is deeply spiritual and Catholic. The translation is by Ruth Betbell. (New York: Longmans, Green ~ Co., Inc., 1948. Pp. 95. $2.00.) CHRIST IS ALL, by John Carr, C.SS.R., is a work" originally printed in Great Britain. The author presents Christ as: Our God, Teacher, Physician, Model, Food, Friend, Victim, and King. Our Lord is shown playing these roles in His own daily life as recorded in the Scriptures and now once again in the daily life of a Christian. In clear, impelling style this work prescribes the personal influence of Christ in everyday living, as the remedy of the ills of our times. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 143. $2.25.) FATHER DAMIEN, APOSTLE OF THE LEPERS, is a short booklet by the Most Reverend Amleto Giovanni Cicognani, Apostolic Dele-gate 'to the Ufiited States, relating in a summary yet inspiring fashion the life, work, and virtues of God's unselfish worker. The booklet can be obtained from the Fathers of the Sacred Hearts, 4930 South Dakota Ave., N.E., Washington 17, D.C. Price: 50 cents (paper). Sister Ma~y Philip has prepared a TEACHER'S MANUAL FOR. SISTER ANNUNZIATA'S FIRST COMMUNION CATECHISM. After a worth-while introduction rich in practical suggestions for the teacher the manual gives a rather thorough treatment of each lesson under these headings: purpose, preparation, approach, picture study, activi-. ties, bibliography. Busy Sisters hard pressed for methods and material will discover in this fine little guidebook a storehouse of helpful ideas which do not merel~ point out the way but make the going easy. (New York: Benziger Brothers, Inc., 1947. Pp. 79. 25 cents.) In LUMII~RE ET SAGESSE Father Lucien Roy, S.J., gives us the fruits of a thoroughgoing effort to work out and set f
Part one of an interview with George Antonioni. Topics include: Family history. How his mother started in the restaurant business and opened the Lazy A and then the Il Camino. What it was like making pizza and working in the Lazy A. How his parents came to the U.S. from Italy. His parents settled in Leominster. Italian clubs in the Fitchburg-Leominster area. George's childhood memories of food, reading, and travel. Speaking English at home. His mother's work history. Working in the family restaurant business. George's education and work as a principal and teacher in the Leominster school system. How he knew Norma, his wife. ; 1 WENDY: This is Wendy Rhodes online with the Center for Italian Culture at Fitchburg State College. It's Monday, September 24th, 10:20 AM, and we're here at the home of… GEORGE: George Antonioni, 24 Dillon Street, Leominster, Massachusetts. WENDY: Okay, and with us is… ANNE: Anne Masifero. WENDY: And… NORMA: With Norma. WENDY: Okay. So George, thank you for agreeing to do this, first of all, and maybe we should start with the restaurant business. Can you tell me about your parents? GEORGE: Yes. My parents came over as children; in fact, they came over the same year, 1916. My mother was 10 years old and my father was 12. And they grew up… my father at first was in Oakdale living with his uncle on a farm, and upon reaching 16, he moved back to the Leominster-Fitchburg area. My mother lived down on the Railroad Street with her parents until she, uh, married my father at which time they moved to Leominster because they both worked at DuPont. And over the years, my mother always had a yen to cook. WENDY: Could you just tell us your mother's name? Including… GEORGE: Ilda, Ilda Cattel. And, um, in fact they lived in Fitchburg. And as we grew up, my parents, of course, were not able to go to school too long. My mother stopped school at the age of 13, and my father at about 14 or 15. But my mother was tri-lingual; she could speak French, Italian, English and wrote as well as any high school student. And my father was a well-educated man for he always read, and they insisted on us studying at all times. We were at times a semi-Italian family and other times an American family. We did not speak Italian at home. But during the war, my mother finally convinced my father that perhaps she could have a restaurant.2 WENDY: And which for? Which restaurant? GEORGE: This was the Lazy A Restau-, at World War II. And upon coming home, my mother was cooking in the house and sending products out. She was making a lot of pizza and éclairs. And then, in 1948 they started The Lazy A Restaurant. It's not an Italian name, but that was the lazy Antonioni's. WENDY: [Unintelligible - 00:02:57] GEORGE: You could not be lazy there. WENDY: So where does the term "lazy" come from? GEORGE: My brother, I believe, thought of the name The Lazy A. And so we carried that restaurant for 10 years, I believe; and it probably was the third Italian restaurant that the city had had because Monti's was, I believe, the first and still in existence, and that was started way in the '30s. And then for a brief period there was another Italian restaurant, Concheto's. You probably remember that. That was very highly successful but did not stay in business for too long. And then The Lazy A came in. And The Lazy A is now called The Gondola and it's still in business. And then… WENDY: Where is The Lazy A? GEORGE: On Lancaster Street. WENDY: Now, is this close to where you lived? GEORGE: Yes, we lived on Longwood Avenue, so the house was on Longwood Avenue and the restaurant was on Lancaster Street. [We're home from three blocks] straight through, so there's no problem about having to travel; and I had married and my wife came to Leominster to live, and we stayed with my folks because I was still in college, and we're all working in the restaurant. And then we get out of the business, and my mother got anxious again and wanted to go back in business again, and so they started the Il Camino Restaurant, which is down on Central Street. And that too was a highly successful restaurant; but at this time they start and 3 get up in age, you know. My brother was not interested in taking it over; he was a lawyer and I had just been promoted to junior high school principalship, so I wasn't interested in taking the business over. Only my wife was, and we didn't do it. So it's a strange thing. We sold the Lazy A to Mary and Gus Lelli; and Gus is a partner in the business, and his wife is an Angelini. And then when we sold the Il Camino, that's Lelli's wife's sister is an Angelini also. Well, married and this [Chikielini], and her daughter bought the restaurant; so we actually sold it both times to Angelinis, but the Daigneault's on it 'cause the husband is a survivor. WENDY: Okay. The Angelini… GEORGE: Still a lot of Angelinis. WENDY: I haven't interviewed anyone yet by that name. But getting back to the restaurant business, can you explain a little bit more about your mother? You said that she started making éclairs and pizza? GEORGE: Yes. WENDY: So what does that mean? She made it for whom? GEORGE: Well, we lived at -- the Lancaster Street lots faced DuPont, and my mother was known as a very good cook. And she used to make pizza, and so they would order it from her. So when they left on Fridays especially, she would have a large number of pizzas and have it delivered at DuPont. And éclairs. Because of those, they didn't eat meat on Friday evening. So pizza was a big item. So we take over 30, 40, 50 pizzas; and so my father knew that the business would succeed. But just in case the business did not succeed, the original building was such that you could convert it easily into a four-room house. So the financial risk wasn't as great as it probably would have been if you built it as a restaurant per se. WENDY: Who made all of the bread dough or the pizza dough?4 GEORGE: We made it. What we would do on a Friday, my mother would be the cook and take care of all the restaurant part. My father and my brother would be making the pizzas, that is, putting the ingredients on; and we had another person who'd be rolling the dough. We didn't flip it like they do now; we bought a pie-making machine, okay, down in Boston, and my mother had bought some dough down there and she worked it around and they could get a nice round pizza right there, so. I think they bought it from Johnson and Johnson, and I think after that Johnson and Johnson's [unintelligible - 00:07:51] the pie-making machine is a pizza machine also, because it's… WENDY: Can you explain the workings of it? GEORGE: Well, I guess if you… all it was a set of rollers, and you would feed the dough through the roller and it'd shape it as you push the tube. And you get any size you want depending on how big the pizza dough you put through. And then you put it in the pan and you put all of them aside and let them raise. Because on those days, raised pizza dough was the rage. It wasn't like today where you have all the thin pizza crust. It was still thick dough on those days. WENDY: Now, is that called Sicilian? GEORGE: Now they call it Sicilian pizza, but everybody who made pizza in the old days was more of a half-inch thick. WENDY: And what kind of toppings? GEORGE: On the toppings, my brother and my father would put tomato, a little bit of oregano, grated cheese -- the mozzarella hadn't really come in yet because mozzarella's a later thing. But those days it was grated cheese, and we put on anchovies. Friday was popular. At the end of the week, you put peppers, onions and hamburg. We use to call that The Summer Special. And while they did all that work, I had the easy job; all I did was answer the telephone, wrap 5 it in, give the pizzas to the customers. For two hours that's all I did. WENDY: That's all you do? GEORGE: That's how big a business it was. WENDY: We can stop and take a break. GEORGE: Excuse me? WENDY: Would you like to stop? GEORGE: Yeah, I get a… WENDY: Okay. GEORGE: We had a very big business, very big business. And of course, Norma was out, blown all the way to sink. As I said, Norma would be there also and she'll be a waitress and take care of the dining room; and then when the other girls came in, Norma's day was not done. Now she became my mother's assistant and go on with cooking also. WENDY: So you must have liked it. NORMA: I did like it. WENDY: Sounds like a lot NORMA: [Unintelligible - 00:10:08] WENDY: You don't mind doing it. NORMA: I don't mind doing it. GEORGE: When I married Norma, she didn't know how to cook. WENDY: I guess that helps [laughter]. GEORGE: Norma was working… well, in the economy [unintelligible - 00:10:25] things like that. Actually she was down at the MIT Lincoln Lab a while also. So she had been around, but she didn't cook, assisted with the cooking at home. NORMA: I was the cleaner. WENDY: You were the cleaner? I could see why you'd want to learn how to cook then.6 GEORGE: But now she's an excellent cook. My brother said she's the best in the family on cooking. From a beginner to the top. And that's pretty how much we did it. WENDY: Let me clarify something. You said that your mother began with the pizzas and the éclairs because she was primarily catering to the DuPont crowd and you would bring them. Now, was the restaurant open? GEORGE: No, not at that time. And just before we opened, actually, she was delivering pizzas on Friday noontime to Foster [Grant], which was a big company in town on those days, and -- I still have one of the big pants that we used to use. And we'd take those up there and they would sell them in their lunchroom, because they had a lunchroom. It was such a big place and they'd buy four to six sheets of pizza every Friday. WENDY: And then they would reheat them, or…? GEORGE: Well, they come up hot and we'd give them right up there to them. And I don't think they had to reheat them, but they would sell them. And it's quite a thing. She had a going business before she was even opening the door. WENDY: Yeah, when did she begin making the pizzas to deliver on that Friday? GEORGE: The delivering of the pizzas started during the war after I had gone into the service. So by 1945 I'd say she started doing it regularly. WENDY: But as she began making the pizzas, you said that she would deliver them on Fridays but it must have been a process all week? Can you… GEORGE: No, no. WENDY: No? GEORGE: No, to make the pizza, you can make the dough couple hours ahead of time to get it raised, and then we'll start cooking them. Doesn't7 take long. Pizza's a quick item, actually, and it cooks in 15 minutes at the most. WENDY: So there wasn't a lot of preparation? NORMA: She got up early in the morning. GEORGE: On that day, yeah. WENDY: Preparing time. GEORGE: Because she did éclairs also, she'd make huge trays of éclairs. She used to make them with a custard filling, and people liked them. She'd been making those before. My mother was an excellent baker. She was very good at baking, and people knew it and they would call up and ask her to make éclairs. She wasn't a cookie person, you know. People think of Italians as cookie persons, but my mother was more cakes and éclairs, cream puffs. WENDY: Did she bring any of those recipes from the old country? GEORGE: No, I don't believe so, 'cause she came over as a -- as I say she was nine, ten years old depending on what part of the year she came over 'cause she was born on 1906 and she came over in 1916, so. WENDY: But her mother -- did she travel with her mother to this country? GEORGE: She came over with her mother. In fact, [pure witness of the game], she came over on the same trip. We have a picture of them in my daughter's house. My daughter's great aunt [unintelligible - 00:14:01] old family pictures, and she's got one on the wall there, my grandmother coming over with the girls. [Unintelligible - 00:14:10] four with my Ma on that picture? NORMA: Four of them at that time. GEORGE: See? That had to be quite a trip. Mother coming with four daughters. WENDY: Did you hear anything about the trip? GEORGE: My mother used to talk about it, yeah. They had a lot of trouble on that ship coming over. I think there was a murder. The ship had 8 been used when they came over to transport some beef, and all these people going back spat up and get rowdy and they had trouble amongst themselves, and there were submarines. It was not a pleasure cruise. So it was… I imagine it was a howling experience. WENDY: So she traveled here with her and mother and her sisters. GEORGE: Yeah, came directly to Fitchburg. WENDY: Did anyone else travel with them? GEORGE: Not to my knowledge. They came as a family unit, and that was it. WENDY: But you have an uncle or a brother. GEORGE: Well, my grandfather was already over here, and she had been over here before. WENDY: Your grandmother? GEORGE: Yeah. She had been over here before. My mother had never been here before. My grandmother had been here to visit my grandfather obviously; and same thing with my father, he came over with his father, though, and then his mother was supposed to come over with the sisters. So one of the sisters was [unintelligible - 00:15:47] and they had to wait 'til she got married, you know, before they could come over. And in the meantime, my grandfather on my father's side went back, but he left my father here with his brother down in Oakdale. And my father never saw his father again, actually, 'cause he didn't go back. WENDY: Okay. GEORGE: He was working on the railroad, the reservoir, one or the other. Because right there in Oakdale, we have a big sand area that they were using, and my uncle's farm was probably half a mile away to the woods, which I've traveled many times. So it wasn't too far to go to work, and he's kept working there, and then he'd go back to Italy. All these men in the old days used to leave home and go to 9 work, make some money and go back the other way. So they have made many trips. In fact, they have a watch. It's in the bank vault right now, but it was my grandfather's watch and it's 1885. So he had made trips over here previous of that trip. WENDY: Your grandfather was here and your father was here. GEORGE: Yeah, they stayed on the farm. WENDY: Okay, and how old was your father when he made the trip? GEORGE: He would be 12. WENDY: About 12. What part of Italy did they come from, your father? GEORGE: My father came from what you'd call Central Italy on the Adriatic side, and it is what they call them the Marque. And [unintelligible - 00:17:38] is the big city where he came from; they lived around the city. Then my mother came from up in Revine. That's not the one everybody thinks of. They always think of Ravena along Maine, this is only Revine, it's R-E-V-I-N-E, and it's way, way up in the mountains. The closest town you'd recognize would probably be Cortina. It was a mile away, up in the Dolomites. I was there, so. WENDY: Oh. GEORGE: I was there this past November. I've been there twice, actually. It's really out there, it's really out there. Oh yeah, one of the cousins. They're at Pieve di Cadore. We visit those places twice. I've been to my father's area once. We stayed there four days when I went to visit my uncles, you know. We took the children over one time to see the whole place. WENDY: When you say they're out there, what did you mean by that? GEORGE: You mean…? WENDY: You said the village with your uncle. GEORGE: Oh, it's really out there, way out in the boonies. It's really interesting. In fact, the village is practically dying, but now we went back this last time, this restaurant is building a huge 10 conference [sauna there]. So that might revive town. I think there was 60 to… like 60 children on the school system, so that tells you how the town was going down, down, down. But as I say, there's a hotel-restaurant that's building a -- 100 or 500 units they wanna build there. It's gonna be big. And you wonder how anybody's gonna get there, but they're gonna get there, you know. NORMA: I forgot to tell you that his mother lived in a castle. GEORGE: [Laughter] NORMA: They called it a castle, and it looks like a castle. GEORGE: But it's not really a castle, you know… NORMA: They called it's a castle, though. GEORGE: Yeah. That had to had been either some nobleman's home or a religious site at one time, but you still got the [slots] where they used to pick the gums on the arrow, so you know, it's interesting. WENDY: And they lived there just their family? GEORGE: That time it was just their family, yeah. But now, I think it's just their family again. But they have a system over in Italy that they sold parts of the houses. So… you own this section and you own that section and I own this section, but they bought the whole thing back now, so they own the whole thing. But [unintelligible - 00:20:24] of Pieve di Cadore, we three families that own parts of that house, it's almost like each one had own tenement; and we're not talking condos. These are old houses, and that's the way it was. WENDY: Do they all have a private bathroom? GEORGE: They have private bathrooms, but then there's a general bathroom on one floor that you can use. They're well-constructed houses, nice houses, and it's a nice area [unintelligible - 00:21:15] 'cause the air is clear as a bell, and… the scenery is magnificent. WENDY: Are there any tales about Ma leaving the village and going to the port city to come here?11 GEORGE: No, no. My mother didn't say too much about that. But once again, her family had been in the United States, aunts and uncles, what have you. They have been coming here since the 1800s at the Civil War. In fact, one part of the family had an open-air kitchen; they used to sell down in Pennsylvania down in the coal mine areas. But if you're familiar with the United States' history, the coalminers' staff had a lot of trouble unionizing and all that stuff, and things got very, very… bad. And fighting and things were going on, so they came back home. And they also had a catering business up in Pieve di Cadore. So they were hardworking people; they've been all over. My grandfather had been all over Europe and [unintelligible - 00:22:33] in Turkey as well as United States before he decided to settle here. WENDY: And why is it that they decided to… GEORGE: Well, it's like everybody else. They're looking for a good life and avoid turmoil. In Europe, there was always turmoil, or had always been, always building fortifications and things like that type of war, so they come over here. WENDY: And then specifically took the [unintelligible - 00:23:00]? GEORGE: Well, someone went to Fitchburg, maybe to work up in the quarry, because the Venetians, which my mother is, they're [unintelligible - 00:23:14] way up on top of the hill over towards the quarry. And that's where they lived, most of them. My grandfather lived down in the, what we call the patch area, but most of the Venetians didn't live there; they lived way up to what we call [unintelligible - 00:23:33]. And I don't know how many families there were about, but there weren't too many Venetians. They had their own club and everything; they tended to segregate just like all the Italians in -- you came from one section of Italy, you went to that club, you didn't go to any other clubs. Like in Leominster, there were six or seven Italian clubs. Can you imagine that? They 12 work, and all of those, I would say, work within a half-mile radius, seven clubs, six or seven clubs. WENDY: The club brings up an interesting question. Do people consider themselves Italian or do they consider themselves part of a particular region? GEORGE: I think when they talk amongst themselves, they were Veneziano, [unintelligible - 00:24:31], Sicilian or whatever. Of course the Sicilians tend to think of themselves as separate anyway. If you've ever been to Sicily, they don't call themselves Italians; they're Sicilians. But on Lancaster Street itself, there were one, two, three, four, five clubs within a quarter mile. We go from [unintelligible - 00:24:56], there were five clubs. And there was one on the back of [unintelligible - 00:25:01], I was a Saladini and then you had Colombo Hall on the [unintelligible - 00:25:06]. Can you imagine? What other nationality would do that? WENDY: Right. GEORGE: They did it, and Fitchburg -- or at least three, I think. That doesn't help you any, you know. In those days when you want them to do something, you need political power. You still do, and they were fragmented, you know. WENDY: Is there any attempt to unify? GEORGE: There was the Sons of Italy, but the Sons of Italy was never strong up in this area. In fact, even to this day it's basically a social club, I think, if anything. I think it exists, but that's what it is. They don't get that involved in politics, to my knowledge. But I don't know. WENDY: Why don't we talk about the particular club that your parents had joined? GEORGE: My father, even though we lived in Leominster, did not join one of the clubs in Leominster because he'd grown up in, you know, from 16 on or 17, he had lived in Fitchburg; so all his friends were up 13 there and he was one of the incorporators of the Marconi Club, [unintelligible - 00:26:23] founder of the club. And so he never left that club. And in fact I joined it for a while, but there was no call for me to go up to Fitchburg if I want to join the club, so I stayed there for two years. But I remember that club, they started up in, you know, room in a three-decker, and they move around, I guess to find the cheapest rent, and they finally decided to build the club that they had still in existence. They were hardworking people. I remember them working in the wintertime building that thing. And imagine, you'd get some man outside, [unintelligible - 00:27:09] out there, banging away on its soles and soils, trying to get the trench in so they could get the water. And [unintelligible - 00:27:19] was doing some of the brick masonry, and you know, lock in all that [unintelligible - 00:27:24] working away, donating their services for their club. WENDY: Why do you think they found it important to join? GEORGE: I think everybody has to belong to something, and that was their -- they're with a feeling they belong and they felt safe with these people. They grew up with them; a lot of them were childhood friends from the old country. It's like talking… well, if you went to the California and suddenly there's 10 Leominster people there, families, they'll just have to stick together. Especially in those days when language was a problem. WENDY: Do different regions of Italians have trouble talking to each other? GEORGE: It can happen. The language picks up certain sounds. For example, in the [uplands] who probably pick up a little of the French accent; and if you live up where my mother comes from, sometimes the words sound almost Germanic. I still maintain that when I sit there and listen to some of these people talk from that region, "strada" was almost like "strasa" at times, you know. And then if you go down to Sicily, I think the two regions are so far 14 apart that language is a part of the problem. They all had their own idiosyncrasies and what have you. See, in the United States, it isn't quite as bad, you know. We all understand each other. Some of those have their pronunciation, but it isn't that much different than the [unintelligible - 00:29:15], you know. WENDY: On Americanization classes, I realize that both of your parents came here at a young age, so they maybe learned in a public school. What about your grandparents? GEORGE: My grandparents, I'm not sure what they did. I think in those days, you could -- if my grandfather, which he must have done, gone to classes, I think you could get your whole family in under your citizenship. You didn't have to go yourself. The wife and children, I think, automatically could become citizens when you did. So, I'm sure when he was back in Italy, he'd be going to night school, because he was another person who loves to read. I still remember my grandfather reading all the time. He's like my father. The two men in my life were men who liked to read with an educating process on. My father still read the Italian newspaper almost 'til the day he died; and the only reason why he read it was so he wouldn't lose his language because there was no one to speak to anymore in Italian, a very few people. So he kept getting the Italian newspaper. WENDY: Now, is that something that the club perpetuated, with the Italian language? GEORGE: No, no. When I became a member of the club which was after the War of Ceylon, 1947, '48, a lot of the discussions were in English even though they're all old Italians, most of them. They all would speak in English at the meetings. Otherwise, the guys like myself who would be new members and young -- you know what happens to the young guy, he becomes the secretary. They were talking in 15 Italian, it wouldn't come out like so. They pretty well-learned how to speak English. The men did anyway. Some of the women… I won't say their station in life, but what they did, they didn't go anywhere in those days. You know, it's not like today; we all get in the car and take off. The women tended to stay home more. Now, the women do the driving half the time, so. But those days, women didn't go too far. WENDY: What kinds of things do they do at the club? GEORGE: Well, the men, if they went on their own, the Marconi Club was a little different. For a while they even had a [unintelligible - 00:32:06], but that didn't last too long because it's kinda noisy when they're busy playing cards. Most of the men would play a game they call three-seven, and they played for the beverages or candy bars or whatever you wanted. If you won the game, you either could have a glass of beer or candy bar or whatever. But big gambling games, I never witnessed any of them. They might have had some, but most of the men were there just for recreation; they weren't there to make a fortune. And actually, before I went to the service, there were a group of bakers. They would come in on Friday night at 11 o'clock, they're all done working for the weekend, and they started to bring in pizzas; they bring a tray of pizza, and they hand it out. After a while they began to smarten up, you know, but more and more people were coming, and now they bring two trays, three trays, so they start to sell the pizza. But I remember my father waiting for them to come in on a Friday night so we could have a slice of pizza, each of them. We'd take one home to my mother, maybe two slices probably 'cause my brother was old enough, so we have family pizza by the pan they were selling it, you know. And it became a big business up there. I think the Marconi Club kept 16 selling pizza, spaghetti, and cola very recently. It's quite a business. WENDY: Was the club open every day? GEORGE: The club used to open up generally at night because most of the days the men were working. But then later on the club opened up in the afternoon, and I don't know what it's doing now. I hadn't been there in many, many, many years. WENDY: So who would round the club? GEORGE: They would have the board of directors, so to speak; and then they would have a bartender, and then the treasurer acted like the steward. So that's how they ran it. And you had your monthly meetings, and the steward would get up and explain how much money came in, how much money went out, all that, you know. Every month was a big time financial statement. We got news of how little money came in or how much, it was always the important thing. WENDY: Were there dues? GEORGE: Yeah, we used to pay, I think $1 a month, and it was a… we'll get [in club] in that if you get sick, you would pay the sick benefit. It wasn't very much money, I mean, it could probably get $8, $10 a week, which was not big money, but it helped out with the fee, with the salaries were in those days. But if you were very, very careful, you just didn't get it for staying home. You had to be sick; and if you're sick, you get the benefit. 'Cause the sick committee was always checking, so it's quite a thing. You had to see it to believe it, because everybody want to take care of everybody but nobody wanted anybody checking what they were supposed to be doing, you know. So it's good, it was a nice club. Then they used to run some dances. Dances weren't too successful there for some reason, but they ran a few. In fact, and I played for 17 a couple of them with our sisters. Yeah, we talked about all-girl band [laughter]. NORMA: I can't believe I'm hearing those stuff. GEORGE: They were the originals. So that worked out. And one of the strange things was—I don't know if Anne remembers this—we even had Italian prisoners of war up there one time. Were you there? [Laughter] ANNE: [Unintelligible - 00:36:17] GEORGE: [Laughter] World War II. A lot of Italians were taken prisoner, so there are a lot of them down in Boston. And apparently Italian prisoners of war weren't considered dangerous, so on a Saturday night they would take them out or something and -- to different club and organizations. So we have a dance or something, they came up once or twice to my knowledge, and they circulated with the people, and they'll look at and then women talk to them because they see if they knew anybody from where they came from, you know, hope against hope, you know my family or something, you know. But down in Boston, they'd be there out all the time. In fact, some of them married Boston girls after the war. WENDY: Was there any marriage in here? GEORGE: Not to my knowledge, no. But down in Boston, there were. They used to have the fence and the girls would go over them and talk to them. In fact, I was just reading a book about the Italian prisoners of war down in Alabama and how friendly they became with the girls down there. They'd go up to work in the fields and what have you as prisoners of war. So everybody knew them. And I ran into one of them when I was in the army. I was going overseas in California, and the Italian prisoners of war were doing the cooking and I was with the KP to get that one out. When you stand there and you're cleaning out a soup tureen and the Italian isn't, you won the war. We're winning this war. And they used to say they 18 had, you know, an American soldier got this beer garden at the camp; they used to say the Italians and the wine garden—I don't know how true that was but that was one of the stories. That's when I was on camp Enza, guess that was outside of Riverside, California. But a lot of strange things in this world. WENDY: Let's get back to your childhood. You said that you grew up in a home that was half-American, half-Italian? GEORGE: Yeah. On a Wednesday night, you know, they say that's Italian spaghetti night, we might be having corned beef and cabbage. My father since he was alone used to eat in diners a lot, 'cause he lived in boarding houses 'til he get married. So he picked up all these habits of different food, and when he married my mother, my mother said, "What would you like to eat?" And he'd say, "I like those, I like that." So we used to eat a lot of those things, you know. WENDY: Now, how did she learn how to cook corned beef and cabbage? GEORGE: What? WENDY: How did she learn how to cook something like that? GEORGE: My mother was very clever when it came to cooking. She could make almost anything taste great. In fact, I used to go up to my mother's after I was married many, many years. We'd go up and have corned beef. I still like corned beef. So we just have all these -- lot of American food. We were not heavy on ravioli and things of that type 'cause my mother worked in the factory all the time, so those things took time to prepare. You gotta make the ravioli and things like that, you've got to… so we [unintelligible - 00:40:01] things like that, but not all the time. WENDY: But there must have been other differences besides the food. GEORGE: Well, we're only two boys in those days, so we traveled around a lot, and my father had a car, we always had a car. And most of the people stay pretty much in the neighborhood, so we would always 19 be going someplace. Like they had taken me to the World's Fair back in late '30s, things of that type. So we're going places. My father -- I still remember my father taking me to the library when I was -- my first trip to the library. When I took my daughter to the first trip to the library, things hadn't changed in the Leominster Library in those days, so we went there. It reminded me of when I went with my father. And they always let me read, you know. On those days, you weren't supposed to read comic books because they weren't good for you. My father let me read comic books, and that was very good because you picked up vocabulary. You learn a lot of vocabulary and you learn a lot of history. And so he constantly would buy me -- books were never a problem. WENDY: You said you went to the World's Fair. GEORGE: Yeah. WENDY: He drove to New York? GEORGE: We took the bus. WENDY: Okay. GEORGE: We took the bus. Of course that was quite an experience because, you know, the bus stops periodically for a rest stop and something to eat, so my brother and I thought it was the greatest thing ever because every time we stop, we get something to eat, you know, candy bars or something. I always had something. And we got to New York and we stayed at my aunt's. She was a nurse in New York, Mrs. Andriski, and she goes down in Oakdale actually, and she and her girlfriend who came from Fitchburg also were nurses. So they worked nights, so we were there and there was no [intrusion] upon them 'cause they weren't there anyway. And during the day we'd go to the fair. It's quite a thing. WENDY: World Fair in Italian Pavilion? GEORGE: Oh, yeah, we went to the Italian Pavilion. That was a one-week first stops, and then we went to the G Building and we did our 20 rounds. It was quite a thing. [Unintelligible - 00:42:35] obviously to see the Magna Carta, still remember that. And Crown Jewels. So it was interesting. My mother was -- I keep saying my father, but my mother was a real [unintelligible - 00:42:51] on this occasion. She made sure there was a Parent's Day; she made sure my father went because he would be working nights so he could go on the daytime. Those days, you'd want in the daytime for most of these things, so he would go. He'd be the only man on the room unless Mr. Anderson -- he was the only other man that'd be there. Usually all these Italian women are sitting there, listening, and there'd be my father and Mr. Anderson. At nighttime, it was a far from -- she'd be there. She'd always be there. School was important to her; and in fact, more important than my father. My father always believed that you could trade some things like that, and he was like trades can do the same thing for you that college can. But she was always, "You gotta go to school." WENDY: So there was never a question of you or your brother going to college. GEORGE: No. We'll always gonna go to school, that was a given. And make sure we got enough good grades to go [unintelligible - 00:44:07] hear about it when report card came. It worked out good. WENDY: So you never felt any influence to go into the restaurant business? GEORGE: No, no. They never tried to talk me into [unintelligible - 00:44:22] restaurant business. I have, when it comes to cooking and labor, I have two left hands, so it wouldn't work. Right, Norma? It would not work. NORMA: [Unintelligible - 00:44:37]. I couldn't tell. GEORGE: They used to put me out front. You're the maître d'. Get [unintelligible - 00:44:43] kitchen. It's dangerous. WENDY: Did you say that your mother was tri-lingual, or is that your grandmother?21 GEORGE: My mother. She would -- spoke French fluently, and she could speak Croatian French. WENDY: [Unintelligible - 00:45:00] she lived in the [unintelligible - 00:45:03] area? GEORGE: No, she lived down the patch, that's Italian. Italian and Sicilian. But when she worked in the factory as a little girl -- 'cause she was only 13 when she started, she started to pick up all these languages. All of that language -- as you well know; the younger you are on foreign languages, the better off you are. And she's being young like that, she paid attention, and she could talk French. WENDY: Did she ever try to teach you? GEORGE: Teach me French? No. Once I got into the… fourth, fifth grade, I think they decided that they might have made a mistake in not teaching us Italian. So they'd send me off to St. Anthony's for a couple of weeks in the summertime, and my mother got a whole set of Italian grammar books for kids, and she start to teach me some Italian. But by that time, it was too late. I did take Italian in high school, though. It was too late. I understood it and I could read it, but I couldn't speak it. WENDY: In the home, they always spoke English, too? GEORGE: No, they talk Italian when they didn't want us to understand, but they soon discovered that was a mistake, especially with me. They knew I could talk Italian, I could understand it. I wouldn't speak it, but -- in fact, my grandmother was very upset that they weren't teaching us to speak Italian when we were little kids, but I think my father wanted to make sure we were fluent in English, learn what would be our mother tongue, English, you know, and I was -- so that's what you had to do. WENDY: It's interesting that your grandmother felt differently. GEORGE: Yeah, yeah. WENDY: Can you remember any discussions or anything?22 GEORGE: No, I just… I know that she was upset that we didn't speak Italian. My grandfather didn't seem to bother at, all but he always talked English to me anyway so, you know, you'll never -- my grandmother would mix the two languages a lot but my grandfather was -- you'd think he came from America too. WENDY: Although she started working in a factory at 13? GEORGE: Thirteen. WENDY: [Unintelligible - 00:47:27] GEORGE: Had to be in Fitchburg, I don't know which factory. It was supposed to be 14, but she got in at 13. WENDY: She ever talked of those days? GEORGE: Not too much. The only thing she regretted was she had to leave school. She liked school, but… I don't know how many children were there, six or something like that in those days, and I guess times were tough. She was the last one they pulled out of school; she and her oldest sister did not go to school. From then on, my Aunt Toni who was next. She became a registered nurse and Ere, I think, went to business school; Doris didn't go to school beyond high school. Ellen got married, so she didn't go beyond high school; my Uncle became a dentist; and my other Uncle had a high position on industrial business down in Connecticut—he was a Holy Cross graduate. In fact, he and I graduated together… the same class. That was due to the war, yeah. WENDY: What year was that? GEORGE: '49. 1949. WENDY: [Unintelligible - 00:48:53] strongly about your education? GEORGE: I think she felt strongly because her home aren't going to school, my father not going to school. But those days, it was quite common. They didn't go to school. I still remember living on Longwood Avenue and boys becoming 16 or girls becoming 16, 23 that was beyond the school, get a job and they make $12 a week, something like that, if they went to work. WENDY: And you never felt that call to begin making money? GEORGE: No. Actually we were two boys. Most of the families had three, four, five kids, probably be a widow or a widower, you know. We lived well compared to a lot of them. So it never happened, you know. We had always had a small garden, we had chickens, we had some rabbits, and so it was always plenty of food; and my mother was an excellent person on canning. She could can almost anything. You'd talk about buying corn on the cob -- she didn't freeze it; she knew how to can it, corn on the cob. And it wouldn't be a lot of log. Remember that, Norma? She just had a lot of corn left over one time, hated to see it go to waste or fed to the chickens, so she just vacuum-packed it. That was good. She can do the same thing with -- I remember being in the service, I'd get a jar, and then it would be fried rabbit. Oh yeah, I like rabbit, I like rabbit. But she wouldn't waste anything, it was amazing. And she could sew, she make my trousers, shirts, and then my father bought her an ironing machine one time. I don't know if you remember those things, they used to call them a [mangle]. It's a circular item, and she had it, and my father bought an old electric sewing machine, and the man came to look at it and show how to run those sewing machine, they saw that and they [unintelligible - 00:51:23] "What can you do with that?" She says, "They can iron shirts," everything. I see her do something, so she'd get all this things and says, "I'll give you a job on Saturdays to demonstrate these ironing machines at Sears and Roebuck." So for a year or two, that's what she did. Every Saturday afternoon she'd go up there, take all our laundry, and iron it to people. She's a very clever woman, my mother. WENDY: So did she work while you were in school?24 GEORGE: When I came back from the service, she didn't work anymore in the factory, because now I had a sister and then a child after I came back, our second sister. We're two families; we got two younger sisters and my brother and I. I'm 20 years older than my younger sister, almost to the day. She's December what, Norma? Fifth? NORMA: December 2nd. GEORGE: Second, she's the 2nd and I'm 15th. 20 years difference. WENDY: Is she working prior to the… GEORGE: Yeah, she always worked in the factory. My mother always work. My mother couldn't sit still. She had to work all the time. My wife is like her; she can't sit down. WENDY: I'm always in awe of everything these people were able to get done, but they'd still work. It's amazing. GEORGE: She would can all of it. We had canned blueberries, canned raspberries, strawberries, all kinds of tomatoes, jelly. She used to make [unintelligible - 00:53:02] school when they used have what they used to call hospital days, and you would bring canned goods and things like that. And my mother gave me some apple jelly to bring, and the teacher looked at it and looked out to the window, it was clear as a bell. She went down and got another teacher, "Come over here, I wanna show you something." She's still [unintelligible - 00:53:22] she hold it and, "Look at that." WENDY: Without machine? GEORGE: Without machines. Norma could tell you stories about my mother. She knew my mother all her life, so… very clever. Her mother was an excellent cook, and mother was a real cook. WENDY: You wanna talk? You wanna say anything? NORMA: She looked tremendous, she knew everything and she could do anything. Anything you ask her do, she could do it. WENDY: How could she do all these work, working during the day? Was it weekends, or after…?25 GEORGE: When she came home at night. My father would start to prepare some of the things for her, you know, then he'd go to work and she'd come home and… and since he wasn't home, you know, he's at work and then were just two boys, so she'd get working on something, keep busy, and that was it. WENDY: So when you were [unintelligible - 00:54:17] passed away? GEORGE: No, my father died around, what, 86, Norma? NORMA: 80 when he died. GEORGE: He was 80 when he died. So, around 80, about 1984 when he died. Or no? NORMA: No, [unintelligible - 00:54:43]? WENDY: Okay. Maybe I just assumed, but you said there were two families. But I think what you said was you're… GEORGE: Oh, I'm different. WENDY: Okay. GEORGE: There was a girl who died in between, and she always wanted a daughter, so then they had the girl. Then they figured she's growing up alone, so they had a second one. WENDY: She wasn't busy enough? GEORGE: No, no, no. By the time the girls came, my brother and I were fairly grown up. I was 16, so I can help out with the little girl and keep her busy and things. And then when I went to service, my brother was old enough to help out. Like he'd deliver a lot of the stuff. He wasn't in school, so, you know, he was -- it's quite a thing. WENDY: So let's go back to the restaurant business. So after she became successful with these pizzas, can you fill in the blanks? They aren't, for example -- I get the impression that they had always thought they would open up a restaurant when these pizzas became popular.26 GEORGE: Yeah. My mother was really strong, and my father was conservative, you know. He had reached the point that DuPont were, you know, your job is secured for life now and do we really wanna get involved in this when they had two little children. And my mother kept insisting, so they get the building. We bought the land in the back there because my father want the [unintelligible - 00:56:28] to go to work. Those were on empty lots that DuPont owned then. The DuPont was selling all the lots they had, and the buildings. Because in the old days, the factory used to buy up a lot of land and houses, and then the people would then rent them from them. Well after the war—just prior to the war, rather—they started to sell some of the stuff up during the Depression. And there was this one lot sitting there which was directly in back of ours, so my father was able to buy it for a very ridiculously low price in those days, and just cut a hole in our fence and we had an entry to the Lancaster Street. And we put a little garden there, and… since the lot was there and the expense of buying land was no longer a problem, we'd put the building up. And as I say, it was not a huge building. I got a picture of this some place, the original building. So they started, and the business was so successful. It was so successful I think within six months they had to add to the back part of it for kitchen expansion. And then a year or two later, they added to the dining room section; they doubled that up in size. Then later they put an entrance on the side to get down into the basement area. We were there 10 years, that's all. By that time, everybody is getting tired; 'cause in a family business, everybody's gotta work. WENDY: So when did she expand the menu? Was that immediately? GEORGE: Immediately. We had a full menu right away. She didn't do just the pizza. She wanted a restaurant. And so we had all the different 27 types of spaghettis and manicottis and all that stuff. It was an Italian restaurant. WENDY: So you said she really didn't cook ravioli or manicotti at home? GEORGE: No. WENDY: So she determined… GEORGE: But she was an excellent cook. A successful restaurant is one that -- where there is no waste. So if you make something and it's not going to sell, you get two choices: you've got to find a way to use it or throw it away. My mother was so clever. We used to have veal, for example, and there'll be little pieces left over when they churn the cutlets from the bone, just little pieces, and what are you gonna do with it? So it's still on the menu, veal casserole. [Unintelligible - 00:59:24] wine and [unintelligible - 00:59:25], and all of a sudden something that was waste is a big seller. In fact, if I were to go to one of the restaurants now, that's what I would have. WENDY: Historically, I hear of something. I hope that hasn't been happening a lot in time. It's just suddenly, but suddenly [unintelligible - 00:59:47]. Okay. Thank you. So were these all her recipes that she used? GEORGE: Yeah. WENDY: Was she the only cook? GEORGE: She was always the lead cook. She had help, but she still made the determinations of what would go in and what wouldn't. Norma would work with her, and if my mother wasn't there and then Norma would be the lead cook. But it's always family. WENDY: How many [unintelligible - 01:00:21] was it open? GEORGE: Six. We had long hours in those days, not like today where the restaurant opens for six, eight hours. Those days it opened at 12 noon, it closed at 12 midnight. 28 WENDY: Incredible. [Unintelligible - 01:00:39] dad worked at the restaurant? GEORGE: My father would work there during the day, and then he would go to work at 4 o'clock at DuPont, then he gave that up once he got the -- after he got his 25-year pin, he left and stayed just at the restaurant. WENDY: And you said you and your brother also worked there? GEORGE: Yeah, we worked there. My brother was a good cook too. He's the one that can do many things. He takes after my mother on that respect. He can cook and he can do electrical work and do tile work. You name it, he can do it. WENDY: And what is his name? GEORGE: Attilo. WENDY: Attilo. Is he called [unintelligible - 01:01:28] GEORGE: Oh, Tony. WENDY: So can you tell us a little bit about what it was like working in a restaurant? NORMA: It was hectic. I have a little girl with me and she used to stay with me while I waitressed and worked in the kitchen. [Unintelligible - 01:01:43] my daughter, and then when the [unintelligible - 01:01:45] stay with me too and he'd hold on behind me while I was waitressing… with his finger, he used to -- he know how to play [unintelligible - 01:01:54] jukebox. He'd know every song that was there. And he used to dance, and army people used to come in and just watch him. And we really wanted him to be something, but [unintelligible - 01:02:08]. GEORGE: Wow. I didn't want… NORMA: He was good. He's staying and he danced, and he was about three or four years old when he was doing this. GEORGE: Younger than that when he started.29 NORMA: When he started. But somebody signed him somewhere, but I'm not [unintelligible - 01:02:23]. No? GEORGE: No. NORMA: No, he stopped her after that. And he was [unintelligible - 01:02:29]. Soldiers used to come just to see him. GEORGE: Yeah, with them [unintelligible - 01:02:35] big in those days and they -- we had a lot of army trade, and they'd come up and they look to him and give him a quarter, so he'd play five songs and … NORMA: And he knew every song there was, too. WENDY: So how did he learn to sing? [Unintelligible - 01:02:52] GEORGE: Just listening. We'd have a stack of records like that, 'cause we had a jukebox, people would come around and they changed them, and they'd give him a bunch of them, you know. And he'd pick one up and he was four years old and maybe at best pick the record up and say, "What's this one, Georgie?" "It's a concerto." WENDY: Wow. GEORGE: [Unintelligible - 01:03:20] concerto. He couldn't read. It was scary. That's why he could do it though, unbelievable. WENDY: Do you think your mother enjoyed the restaurant? GEORGE: Oh, she loved it. She loved it. She didn't wanna get out of it; but everybody was tired, everybody was tired. We reached a point that you don't wanna do it anymore, so we got out. But then they went back in again, and… WENDY: What year do you think that was? GEORGE: I think it was 1958, about 1958 they got out. Then by '62, something like that, they went back in again. When they get through, they went cross country with my two sisters. I think they went for about six weeks; they made this trip down to Mexico all around the United States and back to Leominster. And again, went back to Italy, you know. They wanna see America first. He liked the United States. He was always… he'd be what you call a 30 patriot. He was in the National Guard; he always loved to talk about his being in the National Guard, you know. He loved the United States. He went back when his sisters became ill, and after that he made several trips to Italy. WENDY: 1958, and they were back into it by '62? GEORGE: '62 or '63, they went back in. WENDY: So what happened? They got some left and… GEORGE: And my mother was ready to again. But they didn't stay that many years after that because [unintelligible - 01:05:10] going to sixties now. And my brother and I were not really that interested in doing it. In fact, I'd worked Friday night and he'd work Saturday night. And all I did was… I was the maître d', so I wasn't doing much of anything. But she wanted us there, my brother and I, and he was on Saturday and I was Friday nights. WENDY: Did you work there too? ANNA: I only worked there about a year and a half. WENDY: With the Il Camino? GEORGE: Yeah. WENDY: Can you tell me about the history of it? For example, did she purchase the restaurant from someone else? GEORGE: No. She wanted to go back in business, and so she had my brother start looking for land; and that's pretty much what he does, a lot of titles—he's a title man. And he found this piece of land that was just sitting there and was surrounded by, I think, the land owned by [Blocks] Incorporated, but there was one watch just sitting there. And so they bought it, and they started off with the original building. And this restaurant was not quite like the Lazy A; it was more of an -- I won't say it's upscale, but it was basically a restaurant, not a pizza combination. Times have changed and the pizza was no longer the big thing for a restaurant, we thought, and so they built this restaurant with the idea of [unintelligible -31 01:06:48]. And it took off right away. In fact, it's about so fast that they had to add a little room in front. They had to -- was it two rooms, Norma? NORMA: Two. GEORGE: Yeah, put two rooms in the front. One was a lounge and the other one was another restaurant, dining area. And then they added in the back so the place, just kept growing; but as I say, as a full restaurant, delay gets even more intense than a… I was not going stay that much more, and my brother as I say, was -- his practice was starting to pick up, so. And the girls were too young. Well, Jeannie was in college and Margaret was at the restaurant, but she had got married, so. WENDY: Mother is still doing most of the cooking at the time? GEORGE: All 'til the last day, 'til the last day. She loved it. Her mother was the same way. When they had their restaurant, I think they were happiest when they were in the kitchens. Wouldn't you say, Norma? NORMA: Oh, yeah. She loved to cook. [Unintelligible - 01:07:59] and my mother did all the cooking. WENDY: That's a good trainer. Was there a push for education for your sisters? GEORGE: Yes. Margaret went to Rivier for one semester. She did not like college, and she came back and went to work with my mother; and she married and had three children. She's a widow now. And my sister Jeanie went to -- up in -- what is it? NORMA: Merrimack. GEORGE: Merrimack, Merrimack College. And she [unintelligible - 01:08:39] she has a good job. She's been there for many, many years. In fact, starting next year she can even retire. When you're 55, you can do that nowadays. And she's the boss; she has no children. But she takes after us, and that she's a reader too. She 32 loves to read, read, read, read. In fact, she just came back from China with my sister Margaret. They both went and Margaret said -- Norma asked her, she's too much talking, so the first two days, she didn't said anything, she just read. [Laughter] WENDY: [Laughter] So tell us a little bit about your schooling. I know you're a graduate of Holy Cross? GEORGE: Yeah. WENDY: Prior to that? GEORGE: I went to Leominster High School and graduated in '44. I started college in July because it was wartime, and I figured I could get some time in before I went to the service. It would also guarantee me a place when I came back. So I finished my freshman year in February of '45, and I was in the army in March of '45. I came back and went back to school, and I've taken some extra courses, somewhere by accident, and so I found out if I went to summer school I wouldn't have to do my second semester junior year, and I graduated in '49 instead of '50. Then I went to [unintelligible - 01:10:24] and I stayed up there for a few months teaching elementary school, but I didn't like it. And so I came back to Leominster in 1952; I was in the Leominster school system. I became a principal of junior high school. I was the first Italian secondary principal. Christine McDowell was the first elementary one; her name was [unintelligible - 01:10:52]. She was the first, I believe, elementary school principal of Italian descent. WENDY: But you were the first secondary? GEORGE: Yeah, and I became the high school principal, and I was the first one there full-time. Dr. [Anthony] did it temporarily while they found a principal. And then I succeeded the man that they had found, [unintelligible - 01:11:20] two and a half came in. And he was not the first curriculum coordinator of Italian decent, Robert 33 Duppal would come to Leominster and worked for a couple of years, but Robert Anthony, Dr. Anthony, he became the first assistant superintendent of curriculum. He was a native son also. And Dr. Amadeo became the first Italian superintendent in Leominster. But after I became junior high school principal, a whole wave of Italian descent children of Leominster became elementary school principals. Salvatalis and Negliosis and Sardeli, Bacani, they all came in after. And then Chino Salvatori became a junior high school principal. There was a whole wave of us, but that's the way of America anyway. If you've studied history, whatever wave comes, through they take those jobs and their children will want different types of jobs. Just like the old story of the Irish cop, they had their wave and they moved on, their children did not become policemen, they took better jobs. And same thing with the Italians, they moved up, [unintelligible - 01:02:46] loaded with doctors and lawyers and everything now are of Italian descent. WENDY: Did you ever considered going anywhere else to teach? GEORGE: I had taught as I say in [unintelligible - 01:12:58] for a short time, but I didn't like elementary. So I came back to Leominster and waited for a slot opened. And as I say, did that until 1988, and when I was 62 and I retired. But I went down at St. Andrews, and I did the five-year short-term—it was supposed to be shot-term, but it was five years before I left as elementary school principal down there. So I taught everything from pre-K to high school. WENDY: And how did you meet Norma? GEORGE: I've known Norma all my life. NORMA: His father and my father lived in a duplex house in Italy. And my mother and his father used to go to school, elementary school in Italy with each other, and we were friends… GEORGE: Yeah. I've known her from day one.34 WENDY: Wow. Did anyone suggest that you get married? NORMA: No. WENDY: No. NORMA: I asked him to go to my high school prom, but he had to go into service so that was the end of that. But while he was in the service he used to write to me, and when he got home, started going together, and that was it. GEORGE: Fifty-three years later. WENDY: Fifty-three [unintelligible - 01:14:20] and 54 in February? GEORGE: Yeah, it'll be 54 years in February. WENDY: I have a friend who's talking to her the other day, and she said that a lot of marriage nowadays is anything over seven years. GEORGE: My daughter was 25 last week. Twenty-five years of marriage. WENDY: So the parents feel when you came to Leominster to teach? GEORGE: Oh, they were happy 'cause I was gonna stay. Nobody wants their children to move, you know that. So they're happy that I got a job in Leominster. WENDY: But it wasn't just a job. You became a teacher. GEORGE: But I never left the community, [laughter] actually. I mean, when I went to Holy Cross, I was a base student. I didn't live there. And they always knew I was gonna be a teacher 'cause I always said I was gonna be a teacher. That was always… I'd made up my mind. By the time I'm in seventh grade, I knew I want to be a schoolteacher, so that was it. So there was no big surprise, and they accepted it. I don't know if they wanted me to be a lawyer or something else. My brother became a lawyer but I didn't, I just wanted to be a schoolteacher. I was happy. I used to be a very happy schoolteacher. WENDY: What made you become a… GEORGE: Combination of things. Like my wife said, "Before you take the job, are you sure you wanna be one? Don't do it for the money." 35 And I said, "No, I won't do it for the money." But the money was good compared to teaching, and it was a new challenge. But if I didn't become a principal, I'd have been happy anyway. Like my wife said, I always used to sing going to school in the morning, so I was happy. I had a happy life. I was also the audio-visual director, so I had a couple periods off every day to do that. So it was a combination that you didn't get bored, you know, you taught your classes and then you went into these audio-visual materials. And I always kept busy and never had any big problems with children, so that's fine. In fact, I still run into students who remember our days in class and the punishments, which are big jokes, you know, and it was fun. And even when I was looking for better jobs, I'd go to the school boards; some of them were my pupils, and they would joke with me what we used to do in class and all. I actually get people coming up—Norma can tell you that—they still come up and say, "Remember when…" NORMA: [Unintelligible - 01:17:23] write papers, that's what I always hear. WENDY: Write papers. What subject did you teach? GEORGE: I was a Social Studies teacher. I had taught a little bit of English in junior high when I was a long-term sub there, but basically a Social Studies teacher. I teach world history and geography and economics, current events, government, depending upon what they needed in that particular year. I always used to like to teach three subjects. I didn't like teaching one subject all day, so I teach three. And every year I get a new set of textbooks so I wouldn't bog down, repeating the same things all the time. This year I'd get a new history book and next year I'd get a new geography book, the next year I'd get a new economics book or government book. So it's always something different, and it was a lot of fun.36 WENDY: How did you see education change from the time that you were at Leominster High School? GEORGE: Well, of course, there's more technology involved now, but they haven't changed that much, you know. They're not as reluctant to speak as they were in the old days, but you can still control them, you can still -- they still can be reasonable. They have to know why more now than they did in the old days. For example, I would punish children as a principal, then I would say, "What did you do? Did you egg the teacher on?" And most of them would say, "Yeah." So, "Then what do you want me to do about it? [Unintelligible - 01:19:13] punishment coming?" But he said this, "Did you egg him on?" "Yeah, I did." "I'll speak to him, but I also have to punish you too because you egged him on." And he was, "Okay." That's that. They wanna be treated fairly. The old days, you know, they're the boss and we're not. But today, you let them know the ground rules and it works out pretty well. At least I think it that. I haven't taught for a few years now, but when I was at the end of my career, they would come in and see me and they'd sit and talk. And I always had a jar of candy, you know./AT/jf/rs/es
Issue 2.3 of the Review for Religious, 1943. ; A.-M. D. G. for Religious MAY 15, 1943 Paternal Governm~eh÷ . . . ; . . J~hn C.~Ford The Mother of God . - . . AIoydus C. Kemper Cell'Technlque of Catholic Act,on . '."Albert S. Foley Thb Seal of Confession , = Edwin F. Healy Summary on Spiri÷u&l Direc'÷ion . The Edffo.rs; Book Revlew~, Ques÷io. ns Answered Decisions of the Holy See RIEVI.I::W FOR RI::LIGIOUS ¯ VOLUME II MAY 15, 1943 NUMBER 3 CONTENT.S PATERNAL GO~rERNMENT AND FILIAL CONFIDENCE °IN SUPERIORSmJohn C. Ford, S.J. 146 THE MOTHER OF GOD~A. loysius C. Kemper, S.J . 15'; THE CELL TECHNIQUE OF SPECIALIZED CATHOLIC ACTION-- Albert S. Foley, S.3 . 164 DIVINE' PROVIDENCE AND RELIGIOUS INSTITUTES . 175 THE SEAL OF CONFESSION-~Edwin F. Healy, S.'J . 176 -THE DISCUSSION ON SPIRITUAL DIRECTION: Concluding Survey-- The Editors . 187 DECISIONS OF THE HOLY SEE . 202 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- Moral Guidance; The Path of Humility; St. Charles Borromeo; The °King's Advocate; 3esus and I; The Larks of Umbria; The Better Life: For Heaven's Sake; We Wish to See 'jesus; The Following of Christ; His Father's Business; National Liturgical Week, 1942; Shinihg in Darkness . °2 . . 203 BOOKS RECEIVED . 211 QUESTIONS AND ANSWERS-- 17. Retreat Master as Exrtaordinary Confessor . 212 18. Reason for Removing Local Superior . 212 19. Postulant M.D. Prescribing for Community . 212 20. Public and Private Recitation of Litanies . 213 21. Providing for Sister Who Leaves Community . 214 22. Taxing for Support of Motherhouse . . " . 214 23. Pension for Work Done before Entering Religion . 216 24. Little Office with Blessed Sacrament Exposed . . . . . . 216 -25. Mistress of Novices Subject to Local Superior . 216 REVIEW FOR RELIGIOUS, May, 1943. Vol. II, No. 3. Published bi-monthly: 3~anuary, 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 3anuary 15, 1942, at the Post Office, Tgpeka, Kansas~ under the act of March 3, 1879. Editorial Board: Adam C, Ellis, S.3., G. Augustine Ellatd, S.,J., Gerald Kelly, S.J. Copyrlght~ 1943, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given ,this review and the author. Subscription price: 2 dollars a year. Printed it~.U.S.A. Pa!:ernal overnment: .\, and Filial ConFidence in Superiors John C. For.d, S.J. IT IS SAID that soldiers are notorlo s gnpers. The February (1943) issue of the Infantr'g'dournal, in an article called ':Leadership," offers us a selected batch of confidentially treated opinions on officers, expressed by a number of soldiers early in the war. These are quoted .word for Word. "This army can't be driven; it must be led." "Break up the old army non-corn clique and put advancement on a merit basis." "Officers ibluff too much.". ~"Let non=coms be chosen for what they know, not .whom they know." "Our first lieutenant is dominated by the first sergeant." "No reward for good work; old soldiers learn never to .volunteer for anything." "They treat us like children." "When an officer tell~ his men he doesn't like'the army any more than we do, he's not the one I look to. ". instead of'changing his mind every few minutes." ". should take a little interest in what we eat." ". give us some idea of what's going on in maneu-vers. "We come from just as good or better families . say a good word now and then . call a man by his name . show a man they know their stuff." ".shames us in front of other batteries." I am not goin.g to ask the readers whether they have ~ever heard any complaints like these made about religious 146 PATERNAL ~OVERNMENT superiors. And I am notgbing toask them to make a com-parison between, the faults of army leaders and the faults of religious superiors. -That would be too easy. Everyone knows that superiors, being human, have faults. And .besides, anyone °with sense knows, that when people com-plain, whether about superiors or about others, the real rea-sons for the complaints are often not expressed at all. The complaint is merely a symptom of some deeper discontent. , But I am going to ask the readers to meditate on the above rdmarksone at a time. And I suggest that they ask themselves this question: I~ you were a religious superior what would be youf correspbnding complaint about sub-jects? --- or your answer to subjects' complaints on these headings? For instance, "This army can't be driven: it must be led." If you were a superior would you be t~mpted to say, perhaps, "This particular religious can't be led; he has to be pushed'i? Go through all the complaihts that way. I need not do it-for you. It will be instructive for you to make the trial yourself. It is alw~iys instructive to put oneself in .someone else's shoes, and try to get his point of view. And in this par-ticular instance I think most of my readers will find that it is rather difficult (unless they are or have been superiors) to "look at things from that other point of view. They may have to force themselves to look carefully at the reverse.side of the picture. La~'k ot: Contider~ce a Fact " ' And that brings me to my main p0inti, the unfortunate ~fact that superiors and subjects so often seem to have a dif-~ ferent "point of view." It is to be expected, of course, even' in the most ideal state of affairs, that between the governing and the governed there must necessarily be dii~erences of attitude. But in a religious congregation these differences 147 JOHN C, FORD should be at a minimum. All the members of the religious family are presumably aiming at the same target. Whether. they are superiors or subjects the general goal is the same. /kll are looking primarily, to a sfipernatural end andS under the rules of the particular organization, work from the same. s.upernatural motives for its attainment. The pursuit of perfection in work or in prayer, according to' the spirit of the institute, and finally the perfect love of our Lord are the common aim of all who live in religion. A religious congregation is called a "family" tradi-tionally, and in canon law, because it is supposed to have those characteristics of loving unity which a well-ordered family exhibits. When it is said (for instance in canon 530) that it is good for subjects to go to their .superiors with "filial .confidence," the words really mean what they say. The Code is calling attention toone of the basic reali-ties of religious life. The order or congregation is a family." Superiors should be as fathers to their subjects, and subjects should have corresponding filial confidence in them. (Of course, the word '~'filial" has a wide range of meaning, and the attitude of an eighty-year old veteran to his forty-year old superior is not going to be filial in the same way as that of a young religious.) But it is not too much to say that this confidence is fre-quently lacking. Is it not a fact that superiors and subjects, instead of regarding one another in this paternal or filial vcay, actually, at times, think of one another as being on opposite sides? Is not the "point of view" so different that,. forgetful for the time being of the unity of their general supernatural aims, they regard each other almost as oppon-ents? The little exercise suggested above was meant to bring out (if it needs to-be brought out) the fact that this attitude of opposition sometimes exists. If it does not exist in your mind (whether you are a superior or a subject), so 148 PATERNAL GOVERNMENT much the better. But .I think it exists in only too many minds. - The supposition of the present article, therefoie (and perhaps others along the same lines will follow it), is that there is a deplorable lack of filial confidence in superiors ¯ amongst many religious. My object is to indicate what [ Considerto be some of the,causes of this undesirable state of affairs. Some of the causes are inevitable, and are insepa-rable~ as hinted ahoy.e, from tl~e very idea of distinguishing between governing and go-~erned. But others are due to false or distorted ideas about religious government, and these can be corrected. These false or distorted ideas .are enter-tained at tim~s both by superiors and by. subjects. My purpose is to point them out, with the hope that a correc-tion of them will help to restore that filial.confidence which .ought to be part of religious life. The Forgotten "'Paternal For:urn'" The first point on which there seems to be widespread ignorance, or at least many false ideas, is the very .real dis-tinction which exists between the paternal and j~dicial forum in retigio~s government. (What I say here applies equally to the ."maternal" forum where religious women are concerned, and when ~I speak of the "judicial" forum [ do not mean judicial in the strict canonical sense--with a view to formal accusation and a trial, and so forth but in a broader sense, as will appear,) In one sense all re.ligious government should be pater-nal. Paternal in this sense means spi'rituai, Christian, reli-gious government,, as opposed to worldly,, or domineering, or military, or political .government. Whether superi.ors are acting for the direction of individuals, or with a view to correcting their faults, or'punishing, or with a view to the common good of the. congregation;'their government is 149 ¯ JOHN C. FORD, always supposed, to be paternal in this general .sense. But in a more particular sense a superior is said to act paternally, or in the paternal forum, to distinguish his office as a father from his office as a judge. This distinction is of special importance when the superior acts to correct the faults or delinquencies of his subjects. For, in the correction and punishment of delinquencies, the superior may proceed either paternally or judicially. To illustrate the difference in the two procedures per-haps the following examples will help. Suppose the supe-rior has it brought~ to his attention tl~at some of the younger religious, who are not allowed to smoke, are occasionally smoking without permission. He calls in these religious, tells them what he has heard, and, without making any particu-lar accfisations, reminds them of the regulation which for-bids smoking, or forbids smoking without permission. Suppose that afterwards he asks one of these young reli-gious: "Were you one of the offenders?"--and the answer is "Yes." Thereupon, he urges the offender to be faithful in his observance of the rules and imposes some private pen-ance upon him in order to impress on his mind the impor: tance of regular observance. It seems to me that in this sort ofcase the superior is obviously acting as a father and not as a judge. The matter is being handled in the paternal forum. But suppose the' superior calls in another Leligious who has previously been warned about a faul,t or delinquency of a still more serious kind. And let us suppose that he has been previously warned that future lapses will involve seriofis punishment--postpo~nement of final vows, post-ponement of ordination, or even dismissal from the con-gregation. And to make the case a perfectly clear one, sup-pose that the delinquency involves an external matter which may. give scandal to the faithful or threaten the good" 150 ¯ PATERNAL GOVERNMENT of the institute itselfmfor i.ns.tance, excessive drinking, or familiarity with the opposite sex, or a professed attempt to undermine the authority of.the institute: The superior Says to this religious, "You have been accused again of iuch and such a delinquency. Before proceeding further with this matter I should like to hear what defense you ha~ce to make." Is there any. doubt.that in such a case the superior is acting as a°judge rather than as a father? We say com~ monly that he is acting "in the external forum." For that reason he deals with the subject at arm's le.ngth, as the law-yers say, and he does not expect fromhim the same degree of candor which he could claim if he were acting in the pater, hal forum. ~ It would.be a failure to rate'the facts and implications in such a case if we were to say that the superior is not pro-ceeding judicially merely because he is not.following thd formalities of the canonical judicial.process. For .when a superior sets out to gather, evidence with a view to i.nflicting serious punishment, especially if it be public, and most of all if it be expulsion from the. orgafiizaf!on; it.wouldbe.an abuse, of l~inguage to call the procedure paternal. Hence,. I t~ink no one Will doubt that, even when there is no question of a rea~l trial in the canonical sense, there is a quasi-judicial procedure which differs substantially from the merely paternal. " Classic Authors on the Paternal Forum The distinction between these two functions of the superior, that of father and that of judge, is a fundamenthl one; and it is particularly.important that it be kept in mind, when.a superiok questions his subjects with.'a-view to the correction of faults. It is not a new distinction.~, The classic authors on the religious life (Suarez, de Lugo, and others) make much of it in explaining the duty of frateri~al 151 JOHN C~ FORD " " or evangelical denunciation ~ith reference to r~ligious. " Neverthelem, even under ideal conditions and in cases where this fundamental distinction between paternal and judicial procedure is well understood, it is sometimes hard ¯ to tell whether.a superior who questions a subject is acting in a paternal or a judidial capacity. Some cases are on the border and it is hard to draw the line. From' reading the authors who have treated these matters, especially Suarez, it seems to me that the only satisfactory general criterion whether the superior is acting paternally or judicially is the purpoge of his proceedings. If he is acting principatlg for the good of the delinquent, in order to have him amend his fault, then he is acting as a father, even though as a means to this end some penance is imposed (or: a private nature), or some remedy is used which is repugnant to the subject, for example, a change of appointment. But if he acts principallg forthe good of the congregation, the common good, and seeks to inflict punishment as a vindication of ~religious disci151ine which has been violated, especially if the punishment is public, or if the idea i's to make an example of someone, and most of all if the punishment in question is expulsion in such cases he is acting as a judge. A Cause of Mutual Distrust Am I wrong in s~ying that both superiorsand subjects often lose sight of this fundamental principle of religious government? And am I wrong in the opinion that one of the fundamental causes for lack of filial confidence in supe-riors is the neglect of this distinction? Subjects expect superiors to act in a fatherly way when their duty as guardians of the public good requires that they proceed judicially. Or subjects feel that they have not been treated paternally when, without detriment to their reputation, the superior has changed their work or their 152 PATERNAL GOVERNMENT place-of work for °their own good but in a way that is displeasing'to them. They forget that it is part of a father's duty to administer medicine evenif it has ~ bad taste. Superiors sometimes forget that information received in the paternal forum, whether from the subject concerned or from another, cannot ordinari1~ be used judicially, and never to the detriment of the public standing of the subject within the community. If the superior does act judicially on knowledge which he has received paternally, the confi-dence of his subjects Will be utterly destroyed. For when dealing with him they will .never know for sure whether they are speaking to him as a father to whom as religious children they owe special filial candor, and whom they carl trust to keep their revelations in the paternal forfim, or whether they are speaking to him .in his more public capac-ity as guardian of the cQmmon good, so that whatever they say can, as it were, be used against them. The distinction between the paternal and judicial forum, as far as self-revelation and the correction of faults is concerned, has its roots in the natural law itself. A child who is asked by his mother Whether he stole the jam is bound to tell the truth even if he foresees a spanking. But the man who is asked by a judge whether he is guilty or.not guilty is not bound to betray himself. Religious generally agree, on entering religion, that those who notice their faults may reveal them to the superior as to a father, ,but they do not give up their right to reputation as far as others (whatever' their position) are concerned. They do not agree that fraternal, manifestations or their own self-revelations be made the basis of public repiehension. Human nature being what it is, the axiom, "No one is bound to betray himself" (that is, in a judicial proceeding), appeals very strongly to everyone who gets into trouble. If the result of self-revelation is going to be postponement of 153" JOHN C. FOP, D ordination or of vows, or.a defamatory public reprehension, all but the heroes will be convinced (and rightly) that they are under no obligation to speak. (I exclude here, of course, ~efects so serious that they. impose upon an indi- .vidual the obligation of not going on to the.priestho9d~.) BUt the heroes do not get into trouble. As for the others, there is no doubt that if the private fault of a religiou~,- whether venialiy sinful or not, is known to the superior only as a father, and to a few others, he has no right to pub-lish the matter. A public announcement of it by way of punishment can easily involve a serious violation of the natural law of reputation. A superior's position, then, is a very difficult and very burdensome one. TO play the double role, of father and of judge, prudently, calls for wisdom and:'selflessness in a high degree. It.is quite apparent that the Code has done much to eliminate the confusion between the forum of con~ science and the forum of external government by forbidding superi.ors to be the regular confessors of their subjects, or to hear their manifestations of conscience as a ~atter of rule. But the Code has certainly not abolished the time-honored, essential distinction between the office of father and the office of judge. The present article is meant to recall to mind that dis-tinction, as a means of restoring filial confidence. Naturally speaking, the attempt" can never be completely successful. .Only education to it from the earliest days of religious life can makeit moderately successful, perhaps a future article or two will dwell on some,practical applications of the doc-trine as connected with the obligation of fraternal denuncia-tion, and the custom, where it exists, of manifesting the con-science to a greater or-less degree to the superior. Cofifi~ dences received in these circumstances call for more than ordinary virtue and restraint on the part of superiors, if' 154 they wish to keep their,subjects from distrusting them. And ~ubje'cts will not undertake these onerous duties or practices unless the~, are led by a truly religious desire for their own perfection. In fact, the whole matter is not worth the trouble of discussion excelbt in the case of.religious, both subjects and superiors, who seriously seek the things of God, and who deeply yearn to giv~e themselves entirely to Himmas a man gives himself to the one woman he loves. They must be prepared to spurn worldly principles in order to follow in the footsteps of the humble and humiliated Christ. He was not touchy about His rights. "Mine and thine, those frigid words" (St. Chrysostom), were not a part of His vocabu-lary. [EDITORS' NOTE: Father Ford is interested in the further develop-ment of the subject of filial confidence in superiors, if time permits it. ~With a view to makin_g tentative future articles as helpful as possible, he would welcome communications, even anonymous ones, on the subje~t. Needless to say, the communications would be treated con-fidentially. Our readers, both superiors and subjects, who are inter-ested in this matter, are invited to send their suggestions directly to: The Reverend 3ohn C. Ford, S.J., Weston College, Weston, Mass.] CHANGES OF ADDRESS If you change your address, either temporarily for the summer, or permariently because of a new assignment, you can assure yourself of the prompt and safe delivery ' of the Ju_ly number (and subsequent numbers) by sending us a postcard with answers to these three questions: 1. What is ~our present address? 2. What is your new address? 3. Is the change to be merely for the summer or permanent? Please send the card as soon as possible. The Mot:her of: ,od Aloysius C.Kemper, S.J. DURING the month of May our Blessed Mother is daily proclaimed the Mother of God by millions of voices, ¯ old and young. Over the face of the whole earth, whene*er the Hail Mary is said, and in numerous other prayers and canticles, in public service and private devotion, that glorious title, "Mother of God," rings out in her praise. It is a title we have all learnt to love and to use instinctively from our earliest years. Times without number it rises to our lips, often perhaps without due appre~ciation of its pro-found meaning, but never with the shadow of a doubt that we actually mean what we say when we style the Virgin, "Mother of God." Despite the familiarity of this beloved title, it is amazing, sometimes amusing, to note the puzzled air that steals over the countenance of the average instructed Cath-olic when he is confronte.d with the question, uttered as a challenge: "Do you really mean exactly what you say when you call Mary the Mother of God? Think of it: the eternal, uncreated God, having a mother who brought -Him into the world on a definite historical date, not so many centuries ago! Does it not seem highly preposter-ous if you take it in its strict sense? You cannot possibly mean it .just that way. It must be merely an honorary title you are giving to the Blessed Virgin; for, of course, God could not reatlg have a mother." A test question of this sort is apt completely to baffle the examinee who. appreciates the difficulty and searches desperately for a justification of a title as familiar to him as his own name, while he keeps muttering to himself the disconcerting. refrain, "Of course, God could not reall~ have a mother." THE "MOTHER OF GOD Let us not imagine that such searching inquiry into: the. implications of Mary's most familiar, title, is .merely"a pleasant diversion employed to test the average catecheti-cal. mind. Tb~ challenge was seriously throv~n out by master thinkers in the early Christian centuries who were tampering with the full significance of the Incarnation, and who-persistently denied that God could have.a mother. that bore Him. Thus, in the early fifth century Theodore of Mopsuestia proposed the following argu-ment concerni.ng the divine maternity: "When you ask me whether Mary is man-bearing or God-bearing, I must in .truth reply that she is both; she is the bearer of man a~cording to nature, for it was a man who existed in her womb and was brought forth by Mary; she is likewise the bearer of God, because in the man engendered by her God dwelt, not as though circumsc~:ibed by that human nature, but as present in it according to the decree and affection of His will." Drawing the blunt conclusion from Such premises, he added: "It is absurd to say that the Word consubstantial with the Father is born of the Vir-gin Mary. The one who is born of the Virgin is the indi-vidual who was formed from her substance, . not the Word who is God. He who is consubstantial with the Father has no mother at all." Nestorius, the most notorious heresiarch of the same period, promptly tried to popularize this. false teaching by employing the more telling weapon of ridicule. In his cathedral at Constantinople he ordered a sermon preached by one of the clergy in which the divine maternity of Mary was denied. When a tumult arose in the church at this audacious assault'on the honor of God's Mother, Nesto-rius himself arose to reply and calm the exaspe'rated con-gregation: "The question is frequently put to us," he slyly remarked, "whether Mary should be called Mother 157 ~LOYSIUS C. KEMP~R of God or Mother of a man. Tell me, I pray you, has God a mother? If so, then we may well excuse the pagans for.claiming mothers for their gods. No, no, my dear people, Mary did not bear God." This seems~ to have been the first public profession of the Nestorian heresy: to deny the divine maternity of Mary was an implicit denial of the mystery of the Incarnation itself. " At first sight the objection contained in the Nestorian position may appear serious. But it is a valid objection only on the assumption that in the Incarnation God did not become man, but that there were two distinct persons after the union--God, the Word, Son of the Father, and the man born of the Virgin Mary. Pointing to the Child Jesus, Nestorius would say: "This one is the offspring of Mary, a man like ourselves, truly her Son and Child. The other one, the Word of God, who dwells in this man as in His special temple, was not born of Mary but from eternity pioceeded from the Father by divine generation." He could never be prevailed on to admit and to believe with the whole Church that the Infant born in Bethlehem is truly God made man, and that consequently there can be no possible distinction between "this one" and "that one," as between two persons. His doctrine was condemned by the Church as an execrable heresy. The common people themselves, with a correct sense of the truth, raised an out-cry against the blasphemy that Mary is not the M6ther ~f God; and later when the decree of the Council of Ephesus solemnly proclaimed the divine maternity of Mary their joy and exultationknew no bounds. The title of "Mother of God," applied to the Blessed Virgin, is justified by the following simple reasoning, plain to any child: "Mary is the Mother of Jesus. But ~lesus is truly God. Therefore Mary is the Mother of God." The syllogism thus enunciated contains one asset- .158 tion requiring :further proof or explanation. That Mary .is the Mother.of 2esus no one no.wadays would be inclined to call in question. The modern mind is quite at ease in admitting the historical evidence which vouches for the mother of this man ~lesus, who was born, li(red and died, whose story is,known from the Gospels. However, after tl"Je appearance of the Nestorian i pet-version, of Christ's identity, the second premise of the syl-logism that 3esus is truly God has been doubted or denied by countless bearers of the Christian name. On the. undi-luted truth of this second proposition depends the veracity of Mary's divine motherhood.Unless the Child ~he bor~ is truly and unequivocally God .then quite, i~at,urally neither is she the Mother of God. . . We need not prove the divinity of 3esus .here .but may take it over from the faith of the Church as a dogma ,so fundamental that the very name and substance of our religion would disappear if it were denied. As the Nicene Creed declares:. '.'I believe . . . in one Lord 3esus Christ, the only begotten Son of God', born'of the' Father before all ages., true God of true God. c?nsubstantial with the Father . who for us. men, and for our salvation, came down from heaven and was incarnate .by the Holy Ghost of the VirginMary; and was made man.'-.'. . : These words, of the Creed make it clear.that Christ had two natures, one the divine Which He received, from all et.ernity from the Father, so, that He was "born of the Father". and~ of the same substance with Him. Neverthe-less. this same Son was also born of His~ earthly, Mother from whom He received a human nature, a second nature. added to. the one already His from all eternity. It follows then that God ~he Son was twice born, the natural Son of His heavenly Father, the natural .Son of ,His earthly Mother: in either case the same one, the same individual~ 159 'ALOY$1US C. KEMPER the same divine Person. Could anything be more pl~iinly stated in our creed, or more lucid!y dear from the Gospel narrative than the fact that the whole story, from divine, eternal birth to temporal death and resurrection, is the story of one and the same Person, whether you .designate Him by His divine or His human names, God, Son of God, the Word; Christ, 3esus, or even simply "this man"? It will aid in unravelling subtle difficulties and objec-tions that lurk in many a mind in regard to this doctrine to enumerate in catechetical fashion, what we do not say about the Blessed Mother, and what we do say, regarding her divine maternity. 1. We do not say that the Son of God whom Mary bore did not exist before His earthly birth. This latter is His s.econd birth. By generation from the Father He existed from all eternity. It would be plainly absurd to assert that a woman brought God into His first existence, as though she had made God to be, and there would be no God without her maternal activity. Nestorius wa~ not ashamed to hurl the'accusation at his hearers: "You have Mary make God by calling her the Mother of God." Mary did not make God to be, bu~ she did make God to be man. That He is man is due to her maternal activity, aided by . the over-shadowing of the Holy Spirit. 2. We do not claim that she brought forth God tri-une, but only God the Son, the second Person of ~he Trin-ity. Sometimes when we employ the word "God" we mean the three divine Persons, as when we state that God created the world. Creation belongs equally to all three divine Persons. At other times the word is taken to indi-cate a definite Person, as in the phrase, God became man. It is quite correct to use the word "God" in both connota-tions. But one may object, "Why do we not always state the whole truth, by declaring at once that Mary is the 160 THE MOTHER'OI~ GoD Mother of God the .Son, and not Simply the Mother of God?" The reason is quite" simple. The insidious claim that Mary bore a mere man into the world could in no more effective way b~ laid low at one stroke than by desig-nating her in one. word,- "theotokos," that is "God-bearing," Or in our familiar phraseology-"Mother of uGnodde.r" tTheh eim wphaoclte o ffa tbhriisc s oinf ghleerse tthicuanld fearblsoelth.ood crashes 3. Finally we-do not iay that Mary is the mother of "the human nature of the Son of God. Some in their anxiety to remove misunderstanding suggest that we ,reduce our claim for Mary to a motherhood of human nature, since in this case the mother did no more than clothe an already existing Person with the nature that made Him man. No, this simplification "is in no wise admissible, involving as it does a false notion of the term "mother" and of the implied idea of generation. A mother is properly said t6 bear a son, not his nature. Though her immediate function cbncerns directly only the material ele-ment of his being, the soul being created directly by. God, she is never styled the mother of his body, or the mother of his human nature. She invariably giv.es birth to a child, a man, a person, .an individual; call him what you will, but note that it is .always "he" that is born, not "it." "Mother" and "son''~ are correlative, never "mother" and "nature." The stupen.dous fact in the'present case, known only through revelation, is that the Person in question is the Son of GodHimself. We must, then, observe the same propriety of language: Mary bore "Him," "this Person," "this child"; she is His mother, not the mother of His human nature. Coming now to our Positive doctrine, what"do we claim in regard to the divine maternity? The points may \ I61 "ALOY$1US C. KEMPER be very briefly stated, being already largely covered by the preceding explanation. 1. Mary cooperated in the birth of her divine Son exactly ~s any other mother, as far as her maternal func-tion was concerned. What she could not furnish as belonging to the paternal activity was in this case sup-plied by the power of the Holy Spirit. 2. The ordinary laws of human development were operative as usual. For nine whole months the Blessed Virgin was inexpressibly more than a mere temple of God, for the flesh of her divine offspring and her own were united in a°truly~physical unity as the sacred fruit of her womb advanced to maturity. 3. The birth of Christ was a ~irgin birth, strictly miraculous--a truth defined by the Church from the earliest ages. andexpressed in the Creed by the words "born of the Virgin Mary." This was the second nativ-ity of the Son of God, who through it became one 6f our race without ceasing to be Son of God. 4.' Ther~ is however only one Son under considera-tion, not two. As soon as one would wish to introduce a second son the hypostatic union would be sacrificed, and we should find ourselves in the Nestorian two-person camp. We should then be constrained to refer to "this one" as the Son of the Father, and to the "other one" as the Son of the Mother, and the latter, would not be God, nor would Mary be the Mother of God. The truth is the other way. We point to the Infant ,Jesus in the crib, or to the dying Savior on the cross and ciy out, enlight-ened by supernatural faith, "truly this is the Son of God "and of Mary." 5. The actions belonging to the body,the soul and ¯ the human nature of "this man" may be, and indeed must 162 MOTHER 01~ GOD be, attributed to the second person of the Trinity, Thus it is God Himself that dwelt amongst us, God Himself that was born, was nurtured at Nazareth, "ate, slept. walked ~he streets, preached, prayed, sweat blood, suffered, died, and was.buried. Some of these expressions occur in the Creed, in the recitation of which we often fail to remark that the greater part of it concerns the terrestrial human life of the eternal Son of God. made flesh and dwelling amongst us. ,. His dwelling amongst us depende.d upon His first having been "born of the Virgin Mary," which is but another way of saying that the Virgin is truly and properly the Mother of God. A cold and schematic analysis such as the foregoing may appear an unworthy appraisal ofone of the most con-soling truths of our faith, and of the most sublime of all .of Mary's priceless prerogatives, her divine maternity, the very rbot and foundation of all her magnificent adorn-ments. Yet cold, theological analysis is a necessary approach to'a fuller realization of the rich treasure of our holy faith. It wiil serve in the present case, it is hoped, to focus a clearer, steadier light on the Madonna with the divine Child, by clearing a.way any lingering haze of misY understanding that may attach to her maternal dignity, so that the truth and beauty of this sweetest of all images may stand forth in new brilliancy in our minds, and cap-tivate our hearts in a more undying love of the Mother and the Son. 163 The Cell Technique ot: Specialized Ca!:holic Action Albert S. Foley, S.2. 44CTRONGER and greater than any othe~will no doubt ~ be the aid afforded to Catholic Action by the numerous religious families of both sexes who have already rendered signal .services to the Church for the good of souls in your'nation. They w.ill give this aid not only by their incessant prayers but still more by generously devoting .their 'efforts to it, even if they do not, properly speaking, have charge of souls; they will give it more par- .ticularly by preparing for Catholic Action, even from the most tender age, the boys and girls whom they teach in their work, and especially in schools and colleges, both for men and women, placed in great part under the direction of reli-gious Institutes; ~nd above all in developing inthem the sense of the apostolate, and in directing them finally toward the Catholic Action organizations or in receiving these into their own associations and institutions.''1 In accordance with these wishes and directives of our .late Holy Father, great Work has been done by many out-standing religious youth directors in English-speaking countries. These religious, by their literary and organiza-" tional work, by their agitation and their achievements, have contributed mightily to the cause of general Catholic " Action. There is hovcever one phase of the movement that has no~ yet received sufficient attention in the United States. That is the preparation of leaders for the apostolate of 1pius X[ to Cardinal Leme da Silveira Cintra and tl~e Brazilian Hierarchy, October 27, 1935. AAS 28 (1936) 163. 164 THE CELL TECHNIQUI~ specialized Catholic Action by means of the cell technique. Lacking leaders so trained, the development of total Cath-olic Action in our country is lagging slightly behind some parts of the Catholic World. Butwe can be sure that this state of things will not last .long. Many religious through-out the country have become convinced of the value of this new technique. They have become the biodynes of this new .cell movement, have begun to stimulate cell grow~th and multiplication in all kinds of milieus, and even in manor existing Catholic Action organizations. If these pioneers are joined by large numbers of our capable, enthusiastic religious, American Catholic Action will soon become-the vital Christianizing influence it should be. Catholic Action is undeniably destined to be a force for the restoration of a11 things and all men in Christ. Plus XI defined it as the "participation of the laity in the apostolate of the hierarchy." He moreover insisted that this participa-tion should not be merely g~neral and sporadic as in the past, but should be organized and specialized according to environment, to facilitate an apostolate of like by like--~ the worker becoming an apostle for workers, the profes-sional man for professional men, the student for Other stu-dents. To meet the extra demands .of this personal aposto-late, the cell technique was devised, and the Pope, after seein~g it in action, praised it as the "genuine, authentic, per~ fected forrii of Catholic Action." What precisely is this cell technique? The cell notion and terminology is of course derived by analogy from the physiological unit of the living organism. A Catholic Action cell is a small, specialized unit of the Mystical Body, having, as every cell has, two dements: 1.) an active share in the life of the whole Body in order to achieve its particu-lar function; and 2) a certain inner composition fitted and adapted to carry out that function. We shall consider in 165 ALBERT S. FOLE~ this article both the apostolic spirit energizing the cell, and theinner composition and w6rkings of its organization. ¯ First, as to the apostoli~ spirit. In the letter quoted at the head of this article, Pius XI stresse~l the importance of "developing in them the sense Of the apostolate." It is not enough for them to know, the Pope pointed out, that the laity are, by their membership in the Mystical Body, privi-leged and entitled to share in the hierarchy's apostolic work. Nor is it ~uflicient to hammer home their duty to their fel-low men in this respect., They must be imbued with so ardent and personal a love for Christ that the apostolic spirit will automatically, inflame them.' No blue-nosed zealotry, no fanatical reforming mania, no hypocr.itical, h01ier-than-thou attitude can pose .as apostolic in cell work. Rather, the soundest basis, for lasting achievement through the technique is this keen personal attachment the Leader. That, by the way, is the method our Lord Himself used to draw His first followers. By His personal magnetism He won toHimself Andrew and John. Andrew, enthusi-astic in his new-found love, brought Simon Peter to Christ. John no doubt brought, his brother James. Then when Philip was called, his first apostolic conquest was Nathaniel. Soon the group, the first cell, was formed. Christ won their hearts utterly to Himself. Only then were they ready for their apostolic mission. This personal devotion to Christ is all the more neces-sary because of the apostolic methods, used in celt work. The re-Christifying of the immediate milieu is to be car-ried on not only through the general methods of propa-ganda and influence, but especially by .the apostolate of personal contact, of man-to-man conquest of consciences and souls through service, winning influence, individual attention and indoctrination. 166 THE. CELl. \ The present-day, possibilities and functionings of tNs System were symbolized vividly during one of-the Cath-olic Action .Congresses in Europe before the war. At a n[gh~ service ina giant stadium. some 80,000 were assembled. Suddenl~ all the lights went out, except candles burning on the altar. From one of these, signifi-cantly, the leader lighted his candle, carried the flame down to his neighbors, and transmitted it to them by personal contact. These two lighted in turn the two nearest to them. The light at first spread slowly along the fbont rows as candle after candle caught fire. But soon it gained momentum. It became a racing flame, sweeping through. the whole center of the stadium and up into the stands in geometrically progressive leaps and bounds until all were ignited. That is a true symbol of the movement. A flame, a fire passed on by :personal contact in the immediate milieu can spread and catch all, where methods of mass a~itaton .of large, unwieldy units, fired by an outside enthusiast, will at most perhaps light up a temporary, borrowed glow. Using this personal contact technique, a small group of Catholic Actionists won back to the Church and:the Sacraments 85 pergent of the student bod~ in a godless state University in France within three y~a~s:. Another group of ~lerks at the Paris Stock Exchange conquered for Christ 300 of the 500 clerks there. The remainder were brought into conformity with Christian business ethics. Result: the Exchange was reformed more effectively by this technique than Wall Street by the. SEC. It is noteworthy. too that the Jocists in Europe have, by this method, triple~ their membership to well over a million since the tragic summer of 1940, despite the handicaps of the occupation. S~ilar results are being obtained, in Canada. In our own country a few such.instances as these are on record. One 167 .~LBEKT ~. FOLEY Manchester youth won back to the Church twenty-four out of twenty-seven of his companions who had fallen away. A Notre Dame freshman, after a few months of training in the technique, ~vent back to his home town and inspired forty of his former high school friend~ with the idea. Together he and they spent their summer getting Catholic children to go to Catholic schools. They thus increased the enrollment of Catholic grammar and high schools more than twenty percent. It is therefore rather incorrectto maintain that none of our youth in school or out of it is capable of being inflamed with this conquering spirit. The plain fact is that many are already burning with a fiery desire to do something for Christ, and that many others can easily be so enkindled. Under the pressure, of the war, or perhaps despite it, .the more intelligent and wide-awake among them are authen-tically responding to the Church's spiritual program. Mass is being better .attended, more intelligently shared-in, more fruitfully lived. Retreats, holy hours, visits, and other spiritual activities send them back to religion classes eager to learn more of Christ. They willingly undertake myriads of zealous activities for Him, and for His Mysti-cal Body, a consciousness of which latter is not.wanting . tin them, now that their frequent Communions and their innate goodness and ~harity are bearing fruit. Hitherto, perhaps too often, these early indications of piety have been taken as signs of an incipient religious vocation, not of a summons to Catholic Action. Spirited youths have sometimes shied away from the religious .life when it and it alone was presented to them as the only logical conclusion of a keen,-active love for Christ. To avoid'tha~ special vocation for which they felt no attrac-tion, they have too often built up .resistance to the call of Christ, become impervious to the influence of the Sacra- 168 THE CELL TECHNIQUE mentsand of retreats, and allowed the flame of their love for Christ to be smothered in other pursuits. If they were given training and instruction in .the c~ll t~echniqu¢ of Catholic Action specialized to their student-or youth surroundings, this fire would be saved. They would then be prepared for a zealous lay Catholic life in their future environment, and for the religious life as Well, should theyfinally choose it. One difficulty-immediately presents itself. Will the grooming of youth for lay apostolic work seriously cut down the number of religious vocations? If 'the best youngsters become enthusiastically interested in and trained for the vast field of zealous achievements for Christ in their Own milieu, will they devote their lives to that field rather than enter the religious life? Will first-hand acquaintance with the dynamic, up-to-the~minute, effi-cient techniques of specialized Catholic Action so absorb all their interest as to leave no room for ambi~oning the apostolic work open to religious? It is hot easy to answer.these queries in advance. But it can be noted that in those countries where religious have generously devoted their efforts to training youth for specialized Catholic Action, religious vocations have increased. In Italy, just one year after the reorganization of Catholic Action, the feminine ~ection alon(~ furnished 2,500 vocations. In France, Belgium, and Holland, they were on the upsurge.These Catholic Action groups con- ' sidered it a sign of a successful federation if it produced ~eligious vocations among the leaders or among the ~ank and file. Where none were forthcoming, those in charge sensed that s~mething was.awry. Already in~ the United States, where specialized cells are in the experimental stage in Chicago, Toledo, Dayton, and New York, in Manchester and other cities in the New England States, at 169 .~LBERT S. FOLEY l~otre Dame, Marquette, John Carroll and Dayton Uni-versities and a. dozen other colleges, as well as in scattered groups t~roughout the rest of the country, many religious vocations have_ resulted. Moreover these new recruits will be all the more excellent religious for having served their apprenticeship in the cell movement. This becomes evident from an examination of the inner structure and the other elements of this cell tech-nique. Given a group of six or eight intelligent, sincere leaders-to-be (not politicians, publicity seekers, pious racketeers, or "pushy" religious climbers), the technique first prescribes that they be formed into a cell, a living unit of the.Mystical. Body, under the personal direction of a priest or a religious. The cell is organized under a leader, usually the oldest with ~he best personality, and through this leader and by means of private conferences with him, the director outlines plans and procedures for the cell meeting of about two hours every week without fail. It is in the cell meeting that the fire of personal zeal is fanned into flame, and the techniques of spreading that fire to others are studied, applied to their own lives and to the concrete problems of their surroundings. ~ The formula for the meeting comprises the follow-ing: 1) CorporateVocal Prayer before and after the meeting; 2) Corporate Mental Prayer or Gospel Study; 3) The Checkup; 4) The Social Inquiry; 5) Liturgy .Appreciation. A brief word on each of these) 2More detailed analysis is impossible in so short a compass as an article. Consult for further information, the following works: Fitzsimons and McGuire, Restorin9 All Tt~ings, A Guide to Catl~olic Action, (Sheed ~ Ward, 1938) 198-236; McGuire.-Paul, Handbook of Group AOencla, (K. of C., New Haven, 1940): Geissler. E. Trainin9 of Lay Leaders, (Univ.~ of Notre Dame. 1941): William Boyd, "Militants of Christ" Orate Fratres, xvi (Jufie 14. 1942) 338-347. In regard to the program of subjects for Inquiries. we may mention that this has been worked out in exact detail by youth groups in other countries---Canada, for instance, having a full seven-year cycle of subjects. These, of course, have to be adapted to the American scene by individual and collective work of the cells, but cellists can no doubt learn much from their experience, as is the case with those already experi-menting with it here. - '170 1) Corporate'Vocal Prayer. Led by one of the them= bets, who may or. may not be permanently chosen, the group recites what vocal prayers they choose for the start and the end of the meeting. It may seem strange at first that the priest or religious present should pray along with them instead of praying in place of them. But the reason is apparent. For united, organized action the group must not only work together, play together, study and plan together, but must also pray together. Active, dynamic praying can never be developed by passively hearing others pray. They must do it themselves, and thus develop that sense of togetherness in the Mystical Body, that union of all with Christ as His own. They or the director may suggest prayers, either of the ordinary devotional type, or, as their acquaintance with it increases, from the liturgy. 2) Corporate Mental Prager or Gospel Studg. One of the main means to fan the fire of love for Christ has been found to be the direct, prayerful study, of the inspired word for about fifteen minutes at the start of the me.eting. It is perhaps difficult for religious to realize the stirring impact of the Gospels on one who prays over them for the first time. True, most youngsters are half-way acquainted with the parables and the general outline of our Lord's ¯ life. But the absorbing and compelling magnetism of His life. is a new thing to them. By personal, prayerful reading and application to their lives of scenes' like the Annuncia-tion, the call of the Apostles, the full Sermon on the Mount, the discourses inSt. John, the sermons in the Acts, the~, are as a group drawn together to the Master, meet Him as never before, feel their hearts burning within them" anew. This should be linked up with and pointed toward the Social Inquiry, to furnish motivation,, inspiration, guid-ance, or principles for it. And no one, surely, is apt to be 171 ~LB~T S. FOLEY better prepared for doing this than the religious who has for years 'drunk deeply at this source of light and warmth. It is not long before the cell realizes, as Archbishop Good-. ier maintains, that "nothing can take the place of constant, repeated reading of the Gospels." '3) The Checkup. This is out of place here in a logi- .cal explanation of the technique, but it is definitely in place in the technique itself, especially after the first meeting. The checkup consists in this, that the ceil members examir~e their social consciences. They report on the fulfilment of the definite resolutions taken in their Gospel study. Each one tells of his work in carrying out the plans decided on in the Social Inquiry. Mutual stimulation, interchange of ideas and metl~ods, discussion of successful techniques of approach, conquest, influence,, and service spontaneously result. Nor should the psychological value of the checkup be overlooked. It plays as important a role in fostering the social apostolate as would a public examen of con-science in the endeavor to attain to .personal perfection in a rel~gi6us community. 4) The Social. Ir~quirtj. This is the most important and most essential section of the cell meeting, the heart' of the whole cell ,technique. Many religious are acquainted ~with it as the Jocist method of attacking social problems in any given milieu, always with the aim, of course, to rec,hristianize or conquer more completely for Christ the persons contacted. The three phases of the method are observation, judg-ment, and action. These constitute what amounts to a group meditation, conducted l~y the discussion method, with the .three phases roughly corresponding to the exer-cise of the memory, the understanding, and the will. To be sure, just as in formal meditation, it is more a question of stress than of air-tight division into these compartments. 172 THI~ CI~LL TECHR'IQUI~ BU~ while forming one unit,, one human act, the phases are distinct ~ind have definite purposes. In the Observation phase the leader and the cellists put their heads together.to analyse the elements of the problem at hand, .the available data they can recall. It is a fact- .finding, fact-gathering process.to set the stage fo~ discus-sion, thought, and comparison witl~ Christian ideals. These too they mus~ recall (or learn if they do not know them) either from their Gospel, study, or from religion classes, or from other instruction in Catholic social prin-ciples and moral-standards, ethical practice and even com-mon sense. All the facets of this one environmental prob-lem are thus examined until the cell" discovers what is wrong or less good when placed side by side with Chris-tian standards. To,aid this .process, the leader prepares in advance with the director's aid, a series, of stimulating questions that suggest avenues of approach and investigation,, or revive faint memories hidden away in the recesses of the mind. Once this is done, they are ready for the second phase. The Judgment to be passed, it must be remarked, is not a juridical one. It is certainly not to be a Pharisaic one. Nor is it to remain theoretical. It is rather a reso-lute, imperiofis decision reached by all simultaneously,, or better still,, a practical judgment by the group that some-thing is to be done and done by them as a group, in the, solution of this problem. By uniting the data of their. observation with the motivation furnished by their zeal and-with the urgent need for their action, they concretize this zeal and channel their ~efforts into this one present prob-lem. Their convictions thus became principles of action, and it is this action that they discuss in the third and cli-mactic phase of the method.- 173 ALBERT S. FOLEY Everything is pointed toward this Action phase. But it is the most difficult and critical Of all. Here the group discusses what sp.ecific, definite, immediate steps are to be taken by each member, what precise lin~s of conquest to be ~ followed before their next meriting. Concrete resolutions are takeh. These are recorded to be checked up on next week., The prime psychological value of this group medita-tion is plain. In religious organizations and in religion classes, in retreats, sermons, missions and lectures, we have tried every method of force-feeding known to pedagogical science. We wonder at the sluggish,spiritual appetites of the students, even the more capable ones. This method fosters their self-activity. It lets them eat. They rise up from this spiritual board and go out to expend their ener-gies in action and exercise, and come back athirst and hun-gering for more. They find that it is not what is given them but what they get by their own efforts that.really satisfies and stimulates. The Observe, Judge, Act system may not produce .doctorate theses, but it is their own, their very own, not some~ pre-fabricated or pre-digested menu impersonally served them by outsiders. 5) The Liturgy1. The final few minutes of the mi~et-ing are devoted to an" appreciation of the currentliturgy. As a stimulus to their grou15 praying nothing helps more than active participation in Massas a cell. For this,, an understanding of the Church's.seasons and of the weekYs feasts is an indispensable aid. This should be linked up too withthe carrying out of their practical resolutions for specialized Catholic Action. What, therefore, should a religious do who wishes to make use of this technique in training a group of leaders-to-be? The Pope's program in regard to general Catholic Action applies with particular, force to this specialized 174 THE CELL TECHNIQUE form: Prayer, Study, Experimentation. Without prayer, the prime requisite, the other, two are doomed from the start. In lieu of special courses, such .as those urged by Plus XI and Cardinal Pacelli in a letter written by the pres-ent Holy Father to superiors of religious orders (March 12, 1936), religious may study the movement by making acquaintance with the books and groups referred to in this article and by following the leads they will give if con.- sulted. Finally, experimentation with groups °even in existing organizations (as is being done in the Sodalities in many places) can be carried on with no more friction than that caused by the retreat movement. Both. retreat and cell movements are for the training of an elite, both are indis-pensable to th~ future ,work of these lymphocytes, these cells for the restoration and upbuilding of the Mystica! Body.' Divine Providence and Religious Institutes In an article entitled ."Introduction to Franciscan Spirituality," published in Franciscan Studies for December, 1942, Fr. Philibert Ramstetter, O.F.M., rightly insists that the Church must be the special object of God's loving Providence, and that in particular the Religious Orders and Congregations com~ under this Provi-dence. "Nor should the multitude and diversity of Religious communities mak~ us pausg," adds Fr. Ramstetter. "The all-wise God has.a particular and exactly-defined task for every single one of them. Moreover, history makes it clear that each such Order and Congregation, at least partly because of its special work, has its own mor~ or less specialized way of sanctifying the men and women who come under its influence, In other words, by the Providence of God each,approved Order or Con-gregation becomes a distinct school of spiritualityby itself or finds it proper place within one already established, each school having its particularized ideal~ of the supernatural life given to the world by ~lesus Christ. "The variety of schools within God's Church does no~ imply that the essence or principles of Christian living ever chang~they are as constant as the mind of God. But it does mean that the Christian concept of religion is wide enough to embrace not only varying degrees of personal perfection but also different artirude~ towards the Christian life and, as a result, different ways of living it." 175 The Seal ot: Confession Edwin F. Healy, S.J. WHEN a Catholic goes to confession and tells the priest ~all the secret sins and defects of his life, he realizes that the knowledge of the faults which he is impart-ing to his confessor will remain jUStoaS hidden from others as though he had spoken to God alone. Many theologians used to assert that the knowledge of the sins confessed is possessed by the confessor only as God. As man, he knows nothing of them. Though many other theologians dis-agreed with this way of stating the case, all donceded that, since the confessor has received this knowledge as the repre-sentative of God, it is now beyond the scope of human rela-tions. The priest possesses it as incommunicable, knowl-edge which must be buried forever in the secret ~iaults of his memory. Since the earliest days of the Church all theologians have taught that the confessor must suffer anything, even the most horrible type of death, rather than violate his obli-gation of keeping secret all sacramental knowledge. The seal of confession binds in every imaginable set of circum.- ¯ ¯ ~stances. Even though a priest, by violating the seal, could prevent the outbreak of a prolonged, devastating, world-wide war, he would, nevertheless, still be bound to absolute secrecy. In other words, a confessor is never permitted to reveal knowledge guarded by the seal, no matter how great the good which such a revelation would effect. There are no exceptions to this 'rule. If even one exception were allowed, the faithful would not approach the Sacrament of Penance with the same freedom and confidence. Penitents in general, and especially hardened sinners, would entertain the fear that their sins might one day be revealed. By pre- 176 THE SI~,~L 01~ CONFESSION venting, such evil effects, .the excluding of any and every exception works to the common spiritual good of all Chris-ians arid greatly outweighs any accidental beneficial results which might follow in this or that particular case from the restelation of a sacramental confession. The seal of confession, then, is the obligation 9f abstaining fromall use of sacramental knowledge, if the use Of that knowledge would either betray the penitent or render him Suspect. Hence, the confessor is obliged to main-tain the strictest silence concerning all that he learns in the Sacrament of Penance, when the discussion of such matter would even remotely risk disclosing the .penitent .and his sin. The obligation of the seal requires even more than this. The priest must refrain from making use of anything learned in confession, if the use of such knowledge would in any .way whatsoever tend to the detriment of the Sacra-ment. The subject-matter of the seal consists, in general, of all sins, defects and everything else of a confidential nature manifested in a sacramental confessiofi.It includes all that the penitent rightly or wrongly confesses as s{n. All mor-tal sins,, then, even though they be notorious, and all venial sins, even the slightest, are matter of the-seal. But more than this. The subject-matter of the seal embraces all remarks and explanations made by the penitent with the intention of perfecting the ~self-accusation, whether or not the points mentioned are necessary or useful or wholly superfluous for the proper understanding of the case. If, then, the penitent reveals to the priest temptations which he has experienced or evil tendencies against which he must struggle, the confessor is obliged to keep this knowledge strictly to himself. The same is true with regard to the description of the circumstances in which the s~ns occurred. If; for example, a penitent mentions that the murder which 177 EI~W!N'F. HEALY he has committed took place at a certain gasoline station, or if he discloses the manner in which the murder was per-petrated, these bits of information also would be safe-guarded by the Seal. What is to be said of the physical or mental defects which, in one way or another, come to the attention of the confessor during the course of the confession? Natural deficiencies must be considered matter of the seal either if they are manifested in order to explain some sin or if they are secret defects. Even though these latter are not men-tioned by the penitent but are accidentally learned by the confessor, the priest must maintain sacramental secrecy in their regard. It is dear, then, that such traits as a tendency to avarice or anger or other secret moral, weaknesses are sub-ject- matter of the seal. Though th~ subject-matter of the seal is very extensive, there is, nevertheless, ' certain knowledge acquired in sacra-mental confession which does not fall under the seal. In this category belong Statements made clearly by way of digres-sion, which in no way per.tain tO the sins submitted to the Power of the Keys. An example of this is the remark:. ',Father, my new home is finished now. Will you bless it when you have time?" The knowledge thus imparted'is given extra-sacramentally. That one come~ to confession is of itself a public fact to which the confessor is a witness. Hence, it is not matter of theseal. The same is true regard-ing the !ength of time which a penitent remains in the con-fessional. If, however, a man approaches a priest in secret to go to confession, his coming to the Sacrament is not pub-licbut secret. Since knowledge of tl~is secret fact could easily give rise to suspicion of serious sin, it becomes matter of the seal. Also, if a man were to spend an unusually long time in the confessional, prudence would prompt the priest not to reveal this, for fear that it might lead others to sus- 178 THE S~L pect that this penitent had a large nUmberof sins to tell. Let~us suppose that a thief were to kneel at the feet 6f a priest and recount various sins, but with no in~entiofi of receiving the Sacrament ofPenance. He has placed himself in. these circumstances merely to have a .better opportunity for picking the pockets of this pious priest. In this case the confessor would in no wise be bound to sacramental secrecy, because the obligation 6f the seal arises only from a confes-sion which.is sincerely made with a view to receiving abso-lution. (Whe(her or' not the absolution is actual!y imparted makes no difference with regard to the obligation of the seal.) As long asthere is the intention, then, to . receive the Sacrament of. Penance, the obligation of the sea! ¯ is present in spite of the fact that ~he .penitent lacks~ the proper dispositions or the priest lacks faculties for hearing confessions. A sacramental confessi.on, therefore; and only a sacramental confession imposes the obligation of the seal. But, one may ask, what if a man were to go to a priest Who is vesting for Mass, and, in order to put an end to his wbrrying, explain certain severe tem. ptations which he has just experienced? Is this to be deemed sacramental confes-sion? It is sacrament~il on on:e condition:¯ namely, that the man desires the priest to give him absolution, in case he judges it necessary or advisable. If, on the other hand, a.per-son confesses his sins by letter to a priest who is in another town,the~re would be no sacramental secrecy involved. Why is this? The confession, in order to be sacramental, must be made to a priest who is actually present. What if one approached a priest and, with no intention at all of going to confession,, revealed some secret, prefacing his disclosure with the words: "Father, I am telling you this under the seal of. confession"? Would tiiis priest then be bound by the seal? No, he would not. But let us suppose thathe readily agreed to receive the communication under the 179 EDWIN F.' HEALY secrecy of confession. Even in this case he would not be held by the seal. The reason is dear. Since no sacramental confession is made, not even an incipient one, this secret can-not be protected by the seal of the Sacrament. x~rhat is required to constitute a transgression against the obligation of the seal? Obviously the seal is violated. when one reveals matter protected~ by sacramental secrecy and at the same time in some why designates the. penitentm supposing, of cours~e, that the latter has granted no explicit permission to disclose this knowledge. Such illicit revela-tion may b~ either direct or indirect. For direct violation there must be a clear manifestation both of matter of the seal and of the identity of the penitent concerned. If, for example, a priest were to make known the fact that John Jones committed a murder (and he is aware .of this.only from Jones' confession), he would undoubtedly.be guilty of a direct violation of the seal. But what if.that priest did not mention Jones by name, but simpler declared that the wealthiest man in this town (and Jones is known as such) ,committed a murder? This also would go directly counter to the seal. Or again, if that priest were to state that the first man who came to him to confession today confessed the crime of murder, and if his hearers knew., that Jones was ~.-that first pegitent, the seal would be violated directly. Not only revealing mortal sins but divulging even venial sins can constitute a direct violation of the seal. If, forexample, the confessor asserts that' James" Brown con-fessed a sin of lying or that he is guilty of serious sins or of m~nq venial sins, he is directly transgressing against the sacrdd 'obligation to secrecy. The sins need not be named specifically. . Up to this point we have treated only of the direct vio-lation of the seal. A violation is said to be indirect when causes the danger of manifesting the penitent and his sins or 180 THE SEAL OF (:ONFESSION at least of exciting suspicion in his regard. This danger may be created by what the confessor says or does or even by what he omits to do. A confessor would indirectly violate the seal, if he made known the penance which he imposed on a certain penitent, unless of course the penance were very light, for example, two Hail Marys. Provided that his way of acting could be observed by others, a confessor would sin against the obligation of the seal if, after confes-sion, he were to give the penitent a severe look or if he failed to treat him in as friendly a manner as he did before.- More.- over, a confessor violates the seal indirectly, if during the ' confession he argues with the penitent in a somewhat loud. voice, or if he repeats the sins confessed in a tone that risks revealing.the faults to others. In passing we may remark that eavesdroppers who try to hear what the penitent is saying in confession or those who kneel very close to the confessional in order to learn wha~ is going on sin against, the seal, even though they reveal to others nothing of what they manage to overhear. One thus listening to a-penitent's confession is causing the revelation of the penitent and of his sins to one who has no right to this knowledge, that is, to himself. This is a direct viola-tion of the seal. However, if one happens to be standing some distance from the confessional, he is not obliged to move away or to stop his ears, though he may accidentally overhear one who is confessing too loudly. (Nevertheless, whatever is thus overheard mustbe guarded under the seal. ) Let us now consider the seal in its wider interpretation. The seal, taken in this meaning, is violated indirectly when, on the one hand, there is no danger of either disclosing or exciting suspicion about the penitent and his sin, but, on the other hand, harm or displeasure to the penitent arises from the use of sacramental knowledge. In instituting the Sacra- 1'81 EDWIN F, HEALY ¯ ment of Penance~. Christ imposed the obligation of the seal on all. those who share in confessional kr~owledge. ¯ He did :.this in order to preclude the aversion towards the Sacrament which the lack of such security would occasibn in the hearts of the faithful. Christ desired that no Use be made ofcon-fessional knowledge which would cause injury to the Sacraz ment. In order to safeguard the observance of the seal in the strict sense, the Church forbids the confessor to employ sac- . ramental knowledge in a way that w.ould displease the peni-tent. Such :;n action of the priest, even though there were no danger of betraying tl~e penitent, would, nevertheless, violate the seal as it is understood in its .w, ider meaning. We mentioned above that the seal, in its broader inter-pretation, is violated ~hen "harm or displeasure to the peni-ten[ arises from the use of sacramental knowledge." What do we meanby, the words "harm or displeasure" ? We mean injury either in body, in soul, or in extern~l possessions. We mean whatever would redound to the dishonor or discredit of the penitent; whatever would inconvenience him or annoy, shame, or sadden him. We mean, in a word, what-ever would make the penitent even slightly regret his con-fession. Hence, the use of confessional knowledge which would cause any of these effects must be counted illicit.If such use were permissible, penitents would find the Sacra-ment of Penance less desirable and less easy to approach. ~:'hus they would be deterred, at least to some extent, from going to confession. They would not find in this Sacrament ~he freedom and the consolation which they may righ~tly ¯ expect. Would.not the use of sacramental knowledge which we brand as illicit become lawful if the penitent himself were unaware of the fact that he was being injured o~ legislated against because of what is known only through the Sacra-ment? Let us imagine, for example, that a particular peni- 182 tent isdeprived of some o~ce or that he is denied some privi-lege because through confession he is known tO be unworthy ~ of these. Is such use permissible, provided the penitent does not know and wili never learn that what he told'his confes-sor is thus being employed to his disadvantage? No, such use is never allowed. The penitent's ignorance of the fact that his confessor is thus using sacramental knowledge would in no way r~nder Such use licit. It is not necessary that the penitent hnow that knowledge ~btained in a sa~ra-mental confession is being employed to injure him. If a cer-tain use of sacramental knowledge would be displeasing to the penitent if it .were known, such use must be placed in the category of forbidden~actions. Let us suppose, for instance, tha~ a priest after confession, when alone with his penitent, shows, himself less congenial or notably more brusque towards the penitent. Though the penitent does notadvert to the fact that the confessor is acting thus because of what he heard in_confession, the priest sins agains~ the seal, taken in the wide sense. ~ The confessor must give no sigfi that he is conscious of what was mentioned in the Sacramentof Penance. He is: moreoyer, forbidden to speak to his penitent outside confes-sion of any ~in which the latter confessed. In this case, it is true, the reve~lation, of no secret would be involved, but such a way of acting would ordinaril~r be displeasing'to the faith-ful. Once the penitent has retired from the confessional, the sacramental judgment is at an end, and the priest in now' speaking to the penitent 'of what transpired during that judgment, is acting against the reverence and the liberty due the. Sacrament. One may readily see, then, that the sacra-mental seal binds more strictly than any other ty.pe of secret. Other secrets, unlike the sacramental seal, would not be vio-lated, if those who had the hidden knowledge in common were to discuss it a ~mong themselves. 183 At times, pe~nitents ~ppr0ach their confessor Outside con-fi~ ssion and ask him about the penance which he imposed on them, or about sbme bit Of advice which he gave, or about the gr~ivity of a certain sin which they confessed. Does the sealprevent the confessor .from answering these questions~? No, it does not, because by thd very fact that the penitent begins speaking of these matters he grants permission to the priest to talk about them with him. Ordinarily, however, his permission is limited to a discussion of the matter which the penitent has broached and may not be extended to all the sins confessed. Incidentally we may mention that it is possible for a penitent to sin by revealing, without a good reason, the advice, the penance, and so forth, given by the confessor, if such a revelation woul~l redound to the priest's discredit. Those who hear the penitent's comments do not know the reasons Which prompted the confessor to impart such advice or to impose so severe a penance, and the priest is powerless to speak in his own defense. The penitent, more-over, should be on his guard against revealing anything 6f what transpires during the confession, if that would lower the Sacrament in the esteem of others. May the confesson without the penitent's leave, men-tion to him during the course of a confession sins confessed on previous occasions? Yes, this may be done, provided there is a sufficient reason for calling these past sins to .the attention of the penitent. The priest may deem it advisable to refer to some sin of the past, ih order to become better acquainted with the state of this penitent's ~oul and so be able to direct him more effectively. Far from objecting to this, the penitent should be happy that his confessor is so solicitous about his advancement in the. spiritual life. More-over, even.when a penitent leaves the confessional but returns immediately, the confessor may discuss with him 184 both the sins just confessed and the sins of previous confes-sions. Some priests give a few words of advice after having imparted the absolution. This is permissible, bedause, though the Sacrament is completed, the sacramental judg-ment, morally speaking; still continues. The penitent may, of course, give the confessor leave to speak outside confession about certain sins submitted to the Power of the Keys, and if this is done, the confessor may freely discuss those sins. It is important to note that this permission, in order to be valid, must be granted by the penitent n. ot only'expressly but also with entire freedom. If the permission were to be extorted by threats or fear or importunate pleadings, it would be worthless, and the con-fessor who acted upon it would violate the seal. The same ¯ is true with regard to permission that is merely presumed or interpretative. In this matter such a permission must be counted as no permission at all. When there is question of any use of confessional knowl-edge which would render the Sacrament more difficult or irksome, that knowledge must be kept just as secretly as though it did not exist. However, besides the case in which ¯ the penite.nt's permission has been freely and unmistakably granted, there is another perfectly licit use of sacramental knowledge. In general, that use is licit which would in no wise deter the faithful from frequenting the Sacrament, even though such use were publicly announced as lawful. When would this~ requirement be verified? This condition would be fulfilled, if a certain use of sacramental knowl-edge were to involve neither the direct nor indirect viola-tion of the seal nor the slightest ~trace of displeasure to peni-tents in general. We may summarize in the following" way the scope of use which is lawful. The use of confessional knowledge is permissible: (1) within the limits of matters which belong 185 EDWIN F. HEALY exclusively to one's own conscience; (2) outside these lim-its, in external a~tions, provided it is certain that there is no danger at all of .revealing the penitent and his sin or Of displeasing him or of making the Sacrament in general less approachable. A confessor, therefore, is allowed to pray for a particular penitent who is known from confession to be gravely tempted. A priest may meditate on his penitents and their faults, in order to be able to advise them more per-fectly. Moreover, a confessor, who has learned through confessions which he has heard thaf certain games have fre-quently ~aused spiritual or temporal ruin, may allow him-self tO be guided by this knowledge in 'avoiding these forms of amusement. A priest may show greater kindness and consideration for a penitent who he knows from confession is severely afflicted, pro.vided of course the confessor's way of acting would not engender suspicion in the minds of observers. Finally, it is well to remember that, if a priest knows about a certain person's recent sins be~:ore he hea~:s his Confession, that individual's act of confessing those sins to this priest ~does not place the confessor's previous-knowledge under the seal. The previous knowledge was and still remains extra-sacramental. The confessor, how-ever, mu~t exercise great prudence in the use of such infor-mati6n. This, then, is the common teaching of theologians regarding the obligation of the seal of confession. ~lust as our divine Lord, "by the pardon of His loving mercy, entirely wipes away and quite forgets the sins which through human weakness we have committed," so the minister of the Sacrament of Penance ieverently guards, e~ven to the shedding of his blood, everything that is mani-fested to him in the secrecy of the confessional. 186 The Discussion on Spiritual Direction The Editors ~oLMOST a year "ago (July, 1942) we published an '~'~ editorial entitle~l Spiritual Direction b~/ the Ordinary Confessor. Our purpose was to stimulate construc-tive discussion of the important topic of spiritual direction. To aid in the discussion, we subsequently published articles On The Need of Direction, Cooperation with Direct(on, Manifestation of Conscience, and The Prudent Use of Con-fession Privileges. During the course of the discussion we received many communications, most of which were pub-lished, at least in digest form. We were unable to publish some letters, and from those published we had to tempora-rily omit certain 13oints. It is now time to make a survey .of the entire discussion. This survey will include not merely the published ma.terial, but the unpublished sugges-tions as well. The reading of the survey will not .entirely supplant the reading of the original articles and communications. The articles developed certain points thoroughly, whereas we can merely touch on them here. The communications cofitained such a variety of suggestions that it seemed impos-sibleto weave them all into one readable article; conse-quently we had to select what appeared to be the most .important. The communications also revealed certain pro-nounced differences of opinion. As we did not wish our survey to be a mere catalogue of such differences, we felt that we had to "take sides," at least to the extent of trying to give a balanced judgment. 187 THE EDITORS ~. Those who have followed the discussion on spiritual direction have no doubt noticed that it gravitated almost dfitirelyto the guidhnce of Sisters. One Brother master of novices sent an excelldnt communication; all the other let-ters were fr6m Sisters or from priests who appeared to be thinking almost exclusively in terms of the direction of Sis-ters. I,n preparing the survey we had to decide on our point of View: should we speak exclusively of the direction of Sisters, or should we keep the matter sufficie~ntly general to include everyone? .We decided to give the survey with Sis-ters principallyin mind; but .we think that religious men who are interested in the matter will find that almost every-thing said here is equally applicable to them. Meaning of Spiritual. Direction In our introductory editorial, We were thinking of spir-itual direction in terms of the definition given by Father Zimmermann in his Aszetil~ (p. 230): "Instruction and encouragemer~t~of individuals (italics ours) on the way of perfection." This definition brings out one element~of spiritual direction that ascetical theologians usually stress: namely, it is individual. This individual, or personal, quality of spiritual direc- ~t-ion excludes such. things as the Commandments of God; the precepts, counsels, and example of- our Lord; the laws of the Church; the constitutions .and rules of a religious institute. All these things may be called spiritual direction in the sense that their give us the plan of a perfect life; but they are .not direction in the technical sense or even in the" ord'.mary popular sense. For the same reason, spiritual reading books and community conferences, even though they help much to clarify our ideas of perfection and stimu-late us to desire progress, cannot be called spiritual direC-tion. 188 SURVEY ON SPIRITUAL DIRECTION In their communi~ati0ns many zealous priests have spoken of certain types of "planned instruction" in the confessional. In so far as these instructions are general and the same for all they do not substantially differ from com-munity exhortations. They lack the individual element of spiritual direction. This does not mean that they do not serve a good purpose. Some priests can use them and accomplish much good by them. They do give the peni-tents some generally helpful thoughts; they do remind the penitents that the priest's time is theirs; and they are often the means of breaking down a barrier of reserve and pre-paring ~he way for personal direction. Moreover, such general adm~,nitions; given by a confessor of a religious community, are frequently very helpful in that they enable. theindividual religious to get a good start (for example, in keeping silence better), because all have been urged to do the same thing. All this is negative. It may be summed up by saying that spiritual direction is not general, but" particular, indi-vidual, personal. Its purpose is to help an individual to attain to the degree of perfection to which God is calling him. It supposes, therefore, a knowledge .of.~ the individu-al's own problems and aspirations, of his external cir-cumstances and l'iis tal.ents,~ and of the way the Holy Spirit operates in his soul. In what does direction actually consist? Father Zim-mermann sums it up in two words, "instruction and encouragement." In themselves, tl'iese words are.not ade-quate to express all the functions, of the spiritual director, but they do indicate the two principal ways in which, according to circumstances, he is to exert his influence on his spiritual charge: namely, on the intellect (by instruction), and on the wilt and the emotions (by encouragement). As for his influence on the'intellect, the director's work 189 THE EDITORS may vary from the very active function of telling the indi-vidual what to do and how to do it to the almost passive function of simply approving or disapproving the plans made by the individual. He gives pointed moral and asceti-cal advice, he answers questions, and he corrects erroneous notions. In regard to the will and the emotions, the direc-tor not only encourages, but he consoles in time of sorrow, strengthens in time of weakness, tra.nquillizes in time of dis-tress, and restrains in time of imprudent ardor. In all .these functions, the director must have regard for what he judges to be the designs of God on the soul of the individual com-mitted to his care. ¯ Need ot: Direction Rather pr'onoun'ced differences of opinion wereexpressed in our articles and communications con'cerning the need of direction for religious. In fact, there seems to have been a ¯ great deal of confusion in the discussion of this .topic. Per-haps we can avoid this confusion by referring the subject as definitely as possible to our actual conditions. ~In actual life, most of us are ordinary earnest religious,. not mystics. Hence, we consider here the need of direction for the avera~ge religious. Again, in actual 'life fe~w of us are privileged to have directors with the rare supernatural insight of a St. Francis de Sales. It- would be idle specula-tion for us to consider the need of direction, having in mind a director to whom access would be almost, impossible. Hence, we consider here direction that is normally obtain-able. With the question thus brought within the scope of our ordinary lives, we think it reasonable to uphold this propo-sition: some direction is a practical necessity for the aver: age religious to make safe and constant progress in perfec-tion. This general rule admits of exceptions. God can 190 SURVEY ON SPIRITUAL DIRECTION accomplish wonders in the soul without the aid of a direc, tor, but normally God uses.the human means of direction. Also, the general rule applies in different ways to various individuals; the degree and l~ind of help needed, as well as the frequency with which it is needed, will vary greatly. Perhaps the relativity of the need of direction can be seen more dearly by referring back to the functions of the director. " Young religious, particularly novices, are likely to need a great deal of intellectual help. They are unac-custome. d to self-study, to making appropriate resolutions; to choosing useful subjects for the particular examen; and they need guidance in these :matters, lest they waste much time and effort. Ascetical, principles are still merely the: oretical principles to them, and they often need help to see how they apply practically to their own lives. But the dependence on a director for intellectual help should certainly decrease with .the years. Religious who have finished their training and have taken their final vows should be able to plan for themselves; and .their need of the spiritual director, in so far as intellectual help is concerned, should be mainly .for friendly criticism. In other words, these religious plan their own lives, submit their plans to a director for approval or disapproval, and then occasionally make a report on the success or failure of the plan. Natu-ally, we make allowance here, even in the case of mature religious, for occasions when they face new problems or undergo special difficulties. They may need very detailed guidance on .such occasions; In regard to the need of the director's help for the will and the emotions, it is perhaps impossible to give a general rule. True, to a great extent progress in the religious life should develop emotional stability. Nevertheless, the prob-lem is largely an individual one, and quite unpredictable'. Age. does not fr~e us from such trials as discouragement, THE EDITORS loneliness, and. worr, y; indeed, age often accentuates Such trials. At various periods in our lives, most of us need sympathetic help or paternal correction lest we lose heart or' descend to low ideals. Where to Get Direction Granted the need of some direction, a question that pre-sents itself quite naturally is, "Where are we to get this direc-tion?" This question has already been answered, in so far as we can answer it, in previous issues of the REVIEW. What we have said can be capsuled into these three rules: (1) Get what you can from your superiors. (2) Among confes-sors, it isnormally preferable to get direction from the ordi-nary confessor, (3) If the ordinary confessor proves inade-quate, take advanta.ge of one or other privilege accorded by canon law. We suggest these three rules with deference to the special regulations or customs of particular institutes. Some insti-tutes provide a specially appointed spir.itual father; and the institute itself will indicate whether it is desirable that the spiritual father act as confessor or simply give extra-confessional direction. ¯ We have repeatedly mentioned the superior as a possible .source of spiritual direction, as did many of the published communications. -We think that this point calls for special emphasis, because it seems that one of the reactions to the Church's severe condemnation of obligatory manifestation of conscience has. been a swing to th~ opposite extreme, namely, that superiors are too rarely consulted even in mat-ters in which they are both qualified and willing to give advice. Either extreme is an eVil. The present ecclesiastical legislation safeguards what is of prime importance, the per-fect liberty of' the individual. Granted this liberty, much good can come to the superior, the subject, and to the family 192 SURVEY ON SPIRITUAL DIRECTION spirit of a community, from voluntary manifestation of conscience. A number of objections have been raised against insistent preference for the Ordinary confessor. Some¯ Sis-ters have pointed out that they have had almost as many ordina.ry confessors as they have lived years in religion; others have said that the ordinary is not interested, does not come on time, does not come regularly,, does not understand their life, and so forth. These are certainly practical diffi-cult. ies. They indicate cases in which a complaint might well 'be lodged with a competent authority, or in which. ifidividuals might profitably and justifiably avail them-selves of one or other of the confessional privileges given by canon law. But the dif[iculties do not detract from the wis-dom of the general rule. Many questions have be,en sent us concerning the advisability of direction by correspondence. ~Fhe general rule given by ascetical masters and, we think, confirmed by many distressing experiences, is that such direction should be either entirely discouraged or reduced to an absolute minimum. It is true that some priests have accomplished great things in this way, and that for some souls it is the only possible way of obtaining genuinely needed help. But it can hardly be approved as a normal practice. It tends t6 consume immense amounts of time, it seldom has the assur-ance of the strict privacy that intimate direction calls for, and of its very nature it is open to grave dangers of mis-understanding, both on the part of the director and on the part of~the directed. Only in rare instances is it a genuine apostolate. How to Get Direction The next logical question is: "How is one to get direc-tion?" This question has been asked often in the course Qf 193 THE EDITORS our discussion; and many bits of helpful advice have been scattered through the communications. The subject is too vast for complete development here. At best we can give only an outline, trying to incorporate the suggestions in some ready and readable form. It may be well to note that the outline will concern only confessidnal direction. ~ .We begin with three p.reliminary negatives. Don't maize "'direction" the principal purpose of gout confession. It is often said --- in fact, so often and by such reliable persons that there 'must be some truth in, it--that many religious do not know how to make a fruitful con-fession. Confession is a Sacrament. It produces its sacra-mental graces in,~ accordance witl~ the ~lisposition of the recipient. Essentially, this disposition is one of true con- .trit.ion; and perhaps the clearest sign of this cdntrition is a sincere purpose of amendment. All people, who confess ¯ frequently and have only small things to tell have p~actical difficulties on this score; there is always the danger that~ their confessions will be routine in the evil sense of this word: that is, they ~onfess with a very vague and indefinite purpose of amendment, with the:result that Penance plays a veiy slight part in .the efficacious bettering of their lives. Yet this is the principal purpose of frequent confession and it can be accomplished, even though the confessor "never gives advice. We have said that this is the first purpose of confession and in itself independent of the "spiritual direc'tion': aspect. We might add, however, that the two can be admirably combined. For instance, if the peniten~t were to tell the confessor: "Father, I want to make my confessions more fruitful, and I'd like your help in going-about it,'"this might be the beginning of the simplest yet sanest program Of spiritual direction possible for most religious. A second "don't" concerns prejudices: Don't be influ- 194 SURVEY ON SPIRITUAL DIRECTION enced b~i a prejudice against an~l '~onfessor. " TheSe preju-dices are manifold. For.instance ~ome religious think that the only one who can direct them is another religious; some think that all the good confessors belong to one religious o~der; some, on the contrary, believe that the most sy.mp~- thetic and h~lpful confessors are diocesan priests. We have l~eard/~11 opinions expressed, particularly those concerning confessors from religious orders. An honest judgment must label such opinions as prejudice. The actual facts are that good confessors can be found in fair proportions both among the religious and among the diocesan priests. Other prejudices concern individuals and arise from hearsay. This has been mentioned so frequently in the ~ommunications that it must be somewhat common, par, ticularly among Sisters. No ~onfessor should be judged by gossip; and as for the gossip itself, we feel that we could recommend many more profitable subjects of conversation. Even an unpleasant personal experience with a confes, sor should not be too readily interpreted in a derogatory fashion. One of the most difficult of all priestly works is the hearing of confessions.¯ The technique of doing it--if we may use such an expression--admits of constant improvement. The judgment concerning ask, the tone of voice see the penitent, he is whether the penitent confessor has to exercise exquisite such things as the precise question to to use, the advice to give. He cannot often unhble to judge from the voice is young or old; and at times he gets very little help from the penitent in the way of~clear and unequivocal statement. When troubles concerning other persons are mentioned, he knows that there is another side to the question, and he must give an answer that is fair to both sides. In view of such difficulties, it should not be surprising that a corifessor might occasionally make an unpleasant impression or even seem to misunderstand 195 THE EDITORS one's case. He is the minister of God; he is not God. A-final negative preparation for obtaining direction is this: .Don't expect too r~ucb froma confessor. In the com-munica. tions sent to the REVIEW, many priests expressed their opinion that the confessor should take the initiative and this in a very active way, such as, for example, asking definite questions: "Is there anything you wish to ask me?" "Can I help y.ou in any way?" and so forth. On the other hand, some priests have indicated that they do not approve of this method or at least they could not uie it. We feel justified in concluding that religious-would be unwise to expect such active initiative. Many may want it and feel that they could do better if the confessor would.make some such advance; but if they wait for. this they may never get spiritual direction. They have a right to expect the con= fessor to give help if they ask for it; also that the confessor will even give help spontaneously when something in the confession seems to call for it. These are the minimum essentials 'for all good confessqrs; but beyond these mini-mum essentials, there is a great diversity of practice. ~ ~ On the p6sitive side, the first, requisite for obtaining direction is to u~ant it. This implies a Sincere desire of progress and a willingness to do the hard work necessary for ~progress. One reason why" some confessors do not take the " initiative in this matter is that they know that many peni-ents would resent direction especially if it concerned the correction of certain inordinate attachments or humiliating faults. A second positive preparation for obtaining direction is to know what ~tou want. In other words, one should try to know oneself--one's ideals, talknts, temptations, faults, and so forth. Self-activity is necessary not merely for cooperation with direction but also as a preparation for it. In making the immediate preparation for confession, it 196 SURVEY ON SPIRITUAL DIRECTION helps much to say a prayer to the Holy Spirit, both foi one-self and for the confessor. This .is supernatural work or it is nothing. The whole purpose of it is to further the plans of God for individual souls; and, as we know, in God'~ ordinary prdvidence, He wants us to pray even for the things He is delighted to give us. The actual work of "breakifig the ice," especially with a new confessor or with one from whdm they have not pre-viously received spiritual guidance, is a serious problem for many religious. It really need not be a dread formality. Many helpful suggestions have been made in ohr various communications. One suggested ope.ning was: "Father, I should like to use my confessions as a means of making spiritual progress and of getting spiritual direction. Do you mind helping me?" Such an opening puts the priest "on the spot." If he doesn't wish to help, he must say so; and that means that he assumes the responsibility before God. He should not be hearing the confessions of religious. On the other hand, if he is willing to help, the initial difficulty of approach has been solved. Other suggested approaches were: "Father, will you please help me with my spiritual life? I have such and such ups and downs."--"I have trouble in the line of. "--"I j~ust fed the need of talking myself out."--"I know I need help, but I don't know Where to begin." The foregoing, or similar approaches, should be suffi- ¯ cient for any sympathetic priest. However, the mere fact that this initial contact has been made does not solve the entire problem. It may take some time for definite results to be produced; despite the willingness of both penitent and confessor. That is'one, reason why it is good, when pos-sible, for the penitent to have some definite plan to submit to the confessor. This plan need not be very ~omprehensive. Itmight begin with the simple attempt to make confession 197 THE EDITORS itself more fruitful; and from that it could grow out into the entire spiritual, life. Once a. begin.ning.has been made, the me~hod of carrying on the spiritual direction will have to be worked out by the confessor and penitent. In large communities the time element presents a real obstacle. How-ever, it is not insuperable. Very few penitents need direc-tion every week; a brief monthly consultation is generally sufficient. No one should resent it if the confessor were to suggest some method of spacing these monthly consulta-tions so that they would not all fall on the same day. Also, if both penit~ent and confessor understand that there is to be no beating about the bush, and if neither is offended by a certain directness of speech, much time can be saved. In his article on Cooperation with the Director, Father Coogan called attention to certain qualities that should characterize one who sincerely seeks direction. The first of these qualities, is humble candor. It is vain to ask for direc-tion if one does not wish t6 be honest, if one wishes .the director to know only One side of one's life. Along the same line, many correspondents have ~uggested that in con-fessing it is a good thing, even in regard to small faults, to give the confessor a more accurate picture of what has happened by indicating the circumstances and by confessing motives. Evidently such practices are not necessary for the corifession, but they are very helpful from the point of view of direction. It seems thai one obstacle to candor, particularly among Sisters, is an erroneous notion of charity and community loyalty. Many are under the .impression that the manifes-tation of certain difficulties regarding charity and obedience would be an unjustifiable reflection on the members of the community. This would be true if such things were recounted uselessly or if there were danger that the confessor would violate his obligation of secrecy. The danger on the 198 SURVEY (~N SPIRITUAL DIRECTION part of the confessor-is rarely preserit; hence, in ordinary circumstan, ces, the penitent may manifest everything that pertains to his own trials and faults. (Cf. Volume II, p. 141.) Father .Coogan also insisted strongly on docility. And rightly so; for it seems absurd to consult a spiritual director if one does not intend to follow his advice. However, ~this. spirit of docility does not necessarily involve blind obedi-ence, except in cases of severe trial, such as scruples, when one's own judgment is unbalanced. Normally, if one does not understand the meaning of the advice given, one should ask for further explanation rather tl~an try to follow.it irrationally. And if one ha's good reason to think that cer-tain advice would piove harmful or would not produce the desired results, one should mention this to the confessor. Such reasonable cooperation with direction is in perfect accord With humble docility. A. very practical aspect of confessional direction is the follow-up. Usually it is. better that the penitent take the ifiitiative in this. The confessor may be hesitant about referring to the past, lest he be talking to the wrong persbn. Some confessors have no di~culty in this respect, but others find it quite perplexing, even after they have heard the peni-tent's confession a number of times~ To avoid all risk,.the penitent should have a definite understanding .with the con-fessor. No one can give progressive direction without at least recognizing the case. Does it make for better cohfessional'direction if the con-fessor knows his penitents personally? Our communica-tions indicate that religibus are just like seculars in this mat-ter; some prefer to be recognized, others wish to remain unknown. In practice, this rule should .be observed: ant./ penitent who wishes the confessor to recognize him and to use his extra-confessional knowledge of him in giving direr- 199 THE EDITORS tion should make this quite clear and explicit to the cont:es: sot. Unless the penitent does this, the confessor is not likely to show any sign of recognition or take into account any of his personal extra-confessional knowledge of the penitent. , A final problem, especially practical among religioui in our country, concerns the changing of confessors. It often happens that one is just getting a good start or is going along quite nicely with one confessor,, when the religious himself is transferred or a new confessor is appointed. What is to be done? TWO extremes are to be avoided. One ~extreme is to think it necessary to give each new confessor a complete account of one's whole life history. This is surely going too far. Only in rare cases are these lengthy mani-festations really necessary for the confessor, and they are seldom helpful tc~ the penitent. On the other hand, it is not prudent to withhold all ¯ reference to the past from the confessor~ This is the other extreme. The new c6nfessor should be given a brief, but accurate, picture of thd penitent's main tendencies, and should be acquainted with the way in which, the former confessor was directing him. Without this minimum of information there is apt to be needless repetition and no real -progress. Concluding Remarks No doubt, much. remains, to be said about spiritual direction; but we think it best to close our discussion, at least fo'r .the present. Some readers may be under the impression that it is just like .many other discussions: much has been said, yet few definite conclusions have been drawn. Very likely such an impression is not v~thout foundation. Nevertheless, certainly some definite good has been accom~ plis~ed if interest has been stimulated and if some of the 200 SURVEY ON SPIRITUAL DIRECTION causes of misunderstanding and prejudice have been removed. Masters and mistresses of novices, can help to make this discussion fruitful if they see to it that their novices know hox¢ to get and cooperate with direction. Some may fihd the plan suggested by the Brbther master of novices (cf. I, p. 344) or some similar plan very useful. Superiors can ¯ help by seeing that the legitimate complaints of their sub-jects are lodged with the proper authorities and by .making it possible for their subjects to use the special privileges approved by the Church when this isnece.ssary. Some correspondents have told us that no real good can come from this discussion unless we can gdt the message to priests. This is a real difficulty, as we do not have a large number of priest subscribers. However, we know that the priest subscribers we have are interested in this project and that many of them have excellent opportunities to influence their fellow priests and seminarians. We feel sure that" they will help in preserving and propagating the useful points brought out in this discussion. PRAYERS FOR TIME OF WAR Father James Kleist, S.J. of St. Louis University, has composed a little booklet entitled The Great Prayer Noto--in time o[ War. The booklet contains a transla-tion of the Ordinary of the Mass, and translations of the proper parts of the Mass for the Twentieth Sunday after Pentecost, the Mass in Time of War, and the Mass. for Peace. To these, Father Kleist has added some special Collects relating to Divine Providence, and some ~.'ery appropriate comments and reflections. The translation of the Collects is that by Sister M. Gonzaga Haessly, O.S.U., in her Rhetoric in the Sunda~t Collects o~ the Roman Missal (Ursuline College, Cleveland, Ohio: 1938). All thd translations in the booklet are very readable and seem to us to be especially meaningful. The booklet is published by The Queen's Work, 3742 West Pine Blvd., St.Louis, Mo. Price: ten cents a copy. 201 Decisions I-Ioly . ee April .9, 1943: The Sacred Penitentiary issued a decree by which His Holiness, Pope Pius XII, grants a partial indulgence of 300 days, and a plenary indulgence to be gained once a month under the.usual conditions, for the recitation of the following prayer: :'Most Holy Trinity we adore Thee and through Mary offer Thee our petition. Grant to all unity in the faith and ,courage to profess it unwaveringly." April 9, 1943: The Sacred Congregation of Rites reintroduced the cause of ~anonization of Blessed Rose-Philippine Duchesne, of the Society of the Sacred Heart, who was beatified in 1940. This means that new favors considered true miracles have been obtained through her intercession since hei beatification, and have ~been submitted to.the Sacred Congregation of Rites. March 29, 1943: His Holiness, Pope Pius XII wrote a letter to tl~e ¯ president of the A'ssociation of Italian Youth to mark the seventieth anniversary of this Association. !n this letter His Holiness recom-mended reciprocal social concord between all rfiembers of the.associa-tion "to whateeer class or condition 6.f life they may belong; whether they ~e manual laborers or in intellectual employment, whether they be of humble families or of illustrious families and wealthy, let them love one another with Christian love as brothers." While recommending love of country, Pope Pius XII emphasized" the duty of Christians "to embrace the universal human family in the divine love of 2esus Christ, whhtever be their descent or race." tually," His Holiness stated, "love of fatherIand does not exclude or nullify the fraternal community of all peopleL nor does the mutual bond between ~11 men lessen.the love due to one's native land." December 19, 1942: The Sacred Penitentiary issued a decree in ~vhi~h'!t made. known that His Holiness,. Pope Pius XII, has granted a.plenary indulgence to persons in any city or in any other place in time of air raids, who, being contrite of heart, make a true act of love of .God, . and, being sorry for their sins, recite in any language "'2esu miserere mei" ("Jesus, have mercy on me"). The ordinary condi-tion of Confession and Communion is dispensed with; perfect con-trition is necessary and Sufficient. The indulgence may be gainedonly in time of an actual air rhid. 202 Book/ ev ews MORAL GUIDANCE. By the Reverend Edwin F. Healy, S.J.: .S.T.D., Mag. Agg. Pp. xli nL- 351. (Teacher's Manual supplied.) Loyola University Press, Chicago, 1942; $2.00. Father Healy's book c~ontains the essentials of what is ordinarily termed "the first section of Moral Theology." Two preliminary chapters explain the more important general principles of ethics and Christian morality. Subseque~at chapters treat of each of -The Ten Commandments; the Laws of Fast and Abstinence; Forbidden Books; the Duties of 3udges, Lawyers, .Doctors, Nurses, Business-men, and Public Officers. Each chapter contains topics for discussion, practical cases to be solved, and a bibliography. The Teacher's Man-ual offers the teacher plenty of material for the discussions (which generally go beyond' the text) and sound solutions to the cases. The experienced teacher could probably improve on the bibliography. Moral Guidance is primarily a.text for college students who have had general and special ethics. The author's purpose is to make the student more conscious of Christian standards of morality and to enable him to solve the practical moral problems 9f everyday life. In this reviewer's opinion, the book could be taught profitably even to those who.have not had ethics. It would also make a good study club text. Finally, and most important in so far as our readers are con-cerned, it would be a real blessing if a course like this, supplemented by an explanation of the moral obligations pertaining to the Sacraments," were made a standard part of the training of all non-clerical religious, ~ men and women. May God speed the day!~G. KELLY, S.,J. THE PATH OF HUMILITY. By the author of "Spiritual Progress, etc. Pp. 292. The Newman Book Shop, Westminster, Md., 1942. $2.00. This is an anonymous reprint of a widely appreciated treatise on humility by the great French spiritual director, Canon Beaudenom." who died in 19~ 6. Although the book takes the form of a series of meditations, grouped into five weeks, it lends itself, at least, in parts, to straight spiiitual reading, mainly on account of its crisp, li~,ely style. However," allowances must be made for some Gallic exuber-ance, particularly in the prayers. The author presents a rather thor-ough treatment of the virtue of humility, from both the natural and 203 BOOK REVIEWS supernatural points of view. He expresses sdund doctrine, displays a good deal of psychological insight, but could improve considerably in orderliness of presentation. He does not remain merely ifi the abst~ract, but shows how-humility was practised by our Lord, His Blessed Mother, and the saints. He also tells in a practical way how to make humility the basis of one's spiritua~l life and how to focus the ge:neral and particular examens of conscience upon it. All in a11, it is one of the best treatises on humility in English. The Newman Book Shop is doing priests and religious a real servic~ by reprinting this classic ~nd others out of print for some time. To have reedi~ed and modernized them would have been still more ~c.ceptable.--,A. KL^AS, S.3. ST"CHARLES BORROMEO. By the Most Reverend Ceser, Orsenlgo. Trenslated by 'the Reverend Rudolph Kraus, Ph.D., S.T.D. Pp. 340. ¯ B. Herder Book Co., St. Louis, 194:~. $4.00. The literature on St. Charles is extensive. The present work, however is not just "another biography." Seldom are a book's "credentials of such worth. Though presented to English readers (the translation is excellent) in 1943 for the first time, it has been valued as a classic in European countries for many years. Father Agostino Ge-melli, O.F.M.; in the pieface, tells us that "this biography . . . was first published~between 1908 and 1910, appearing at regular times in a.monthly review . . . Monsignor Achille Ratti was the director of this review for twer~ty-six months when he was~Prefect of the Am-brosian Library. One of his chief collaborators in the monthly in-stallments'of this biography was Father Cesare Orsenigo, then engaged in the care of souls in one of the ~most. distinguished city parishes. Monsignor Ratti became Pope Plus XI. Father Orsenigo became Apostolic Nuncio to Germany." That such collaboration on the part of Milanese ecclesiastics, scholars working just where Borromean documents abounded, and giving evidence in their subsequent lives of the profound manner in which they had been influenced and i.nspired by their familiarity with St. Charles--that such collaboration should result in a work of special value, we could confidently expect. That such h~s, in fact, been the result, the serious reader will admit. The book does not make easy reading. The author has ~acrificed whatever would serve only to capture the reader's attention: the -"human interest" tduches that¯ season the usual popular biography 204 BOOK' REVIEWS are not to ArchbishopOrsenigo's taste un'le~s they definitely h;ive more thah entertainment value. The life of the saint is presented, for'the most part, not in chronological order of events, but~as a regrouping of "the rich biographical material topically, into,cl~apters that are dis-tin'ct and complete p!ctures." Each chapter is a study rather than a narrative, and demands attentiv~ reading. Of course, St. Charles led a highly dramatic life, especially from the time of his elevation to the position of Cardinal Secretary of State at the age of twenty-two until his death as the saintly Archbishop of Milan twenty-four years later. But Orsenigo's concern is chiefly with wha~ that life meant for the Church and for the reformation of Christian life. The saint's example is set forth for all Christians, but especially for bishdps and priests-- and it is to this" group of readers that the book. is .specially recom-mended. Religious will find it full of inspiration, and many chapters of particular interest to religiods are admirably suited to community reading. A cover-to-dover reading of the book, however, is hardly advisable as a community project.--C. DEMUTH, S.,I. THE KING;S ADVOCATE. By Simone de Noaillat-Ponvert. Translated from the French by Mary Golden Donnelly. Pp. 260. The Bruce Pub-lishing Company, Milwaukee, 1942. $2.7S. The Feast of Christ the King takes on a new meaning when.one reads the life story of the remarkable Martha de Noaillat, who, as Cardinal Laurenti writes, "worked more than all others" to make t!~at feast a reality. Little was known outside France of her zealous. apostol!c Work until Simone de Noaillat, her sister-in-law, gave the world an intimate picture of this heroic and dauntless woman who overcame all obstacles to achieve her dream. Possessed of'keen intelligence, striking personality, and intense supernatural energy, Mine. de Noaillat early in life underwent, a severe trial in h~r repeated failure to sustain her health in the religious life. When iorced to return home, she found solace in a vigorous lay apostolate of charitieS, teaching, and lectures. During the persecution of the religious orders she assumed a leading r'ole in'a patriotic league of French women whose purpose was to arouse Cath-o! ics to defend their cause. But she discovered her true life work in the "Society of the Reign," which she made vibrate with life when she saw in it the possibility of promoting the establis~hmeni of a feast in honor of Christ the King. In company w~th her husband,'George 205 BOOK REVIEWS de Noaillat, Martha pleaded with bishops, cardinals, and popes until she persuaded them of the urgency of the cause she was championing. Once success had crowned her work, her joy was complete. She did not long survive the first dehbration of the Feast of Christ the King, which she attended in Rome. The biogr.apher has given many details~of Martha's life that reveal her thoroughly human side as well as her spiritual stature: her family concerns, her travels, her notes, her work during the War. There is a little stiffness.or formality in the account of Martha's life up to the time when her sister-in-law came to know her pdrsonally. Then, too, her sanctity is given such an "ivory tower" cast that one is scarcely prepared for her marriage when it comes. But once the biographer knows her as a member of her own family, the. narrative is excellent. The translator succeeds rather well for the most part in turning the original French into smooth, natural English. This book should prove especially interesting as reading in the refectory. --FRANKLIN MURRAY, S.J. JESUS AND I. Revlseci Leaflet Edition. By the Reverend Aloyslus J. Heeg, S.J. Pp. 216. The Queen's Work, SI'. Louis, 1942. I set-- $.50: 3--$1.00: 25--~-' $7.50: 100---$25.00; 1000--$200.00. The main feature of this new leaflet edition is the ificorporation of the First Communion Catechism prepared from The Revised Edi-tion- of The Baltimore Catechism. The entire text of the latter is given and is used in conjunction with Father Heeg's text, with questions and games throughout. Each lesson contains essential features of Father Heeg's well-recognized system: l) an outline picture to be colored and which is used as a focal point for teaching a particular lesson: 2) the game of "What is left out?" consisting of the very psychological method of questioning called "fill.ins"; and 3) a set of further questions which again review the child's knowledge of Father Heeg's text and the" Revised Baltimore, Use.of this booklet has "already giyen many teachers of children convincing evidence and confidence that the author is a master child-psychologist and a teacher of teachers. The text mhy be used as a correspondence course (its original pur-pose), for homework, workbooks, tests, or as a guide to the" proper method of teaching the essentials of the catechism, the meaning of the prayers and the life of Christ.---A. LEVET, S.J. 206 BOOK REVIEWS THE LARKS OF UMBRIA. By Alber~ Paul Sch|mberg. Pp. 237. The Bruce Publishing Company, Miwaukee, i942. $2.75. ~With a-storyteller'.s approach, the author sets forth a vivid nar-rative that is meant to catch the reader's attention by its freshness and dramatic effect. In this way, the tale of the little poor man ,is told again, and we see Francis of Assisi and his first companions brought' to life as. they live and a3reach the things of the Gospel, new and old. Like the larks of Umbria, Francis's much admired friends, the mir~ores sing of God and God's creation, a spectacle to men and angels in their flight to God. Thus, unlike pedantic and laborious studies which have cast .introspective gloom over the story of the earl~r Franciscans,. .this book is an ad hoc attempt to interpret in the spirit of the Fioretti, the. single-mindedness of a man who startled the contemporary world by the way he saw eye to eye with God. Many of the old legends are repealed, but there is no mistaking them for historical fact, and the author is to be highly commended for his clever animation of the dead bones of history by the infusion of .simple and lifelike tales that breathe the spirit of the Poverello. In keeping with an idyllic love story, the author has set himself to a much higher task than a repetition of well-known facts, and those who want to see the sunshine of God in their saints should find satis-faction in this artistic portrayal. Readers of this book will find the illustrations in a class of their own, and will be able to choose further reading on the subject from the appended English bibliography. --F. 3". MALECEK, S.,J. THE BETTER LIFE.The True Meaning of Terfiar;sm. By the Reverend Kil;an J. Hennrlch, O.F.M.Cap. Pp. x-~-326. Joseph F. Wagner, Inc., NewYork, 1942. $2.50. The whole inner splendor, the. excellence of Tertiarism must b~ derived from its purpose. All Third Orders Secular aim at one thing: to assist seculars, non-religious, in keeping inviolate their Baptismal promises. Tertiarism, therefore, appears as more excellent, as more appealing when seen, not in its historical or juridical aspects, but in its theology. Since Tertiarism was devised to insure the fruitfulness of B~p-tism, it is intimately connected with all the means of grace. Its the-ology, then, must be enunciated in the function of the Sacraments. Such, briefly, is the outlook taken by the author of The Better Life, 207 Book REVIEW~ His development takes the following fo~m: a section of the book is devoted to the task of showing how the Tertiary Rule is related to each Sacrament. Baptism, for example, is compared to the Third Order ritual for investment. Baptism initiates a soul into the Church: investment introduces one into an Order of penance. Promises to love God and shun the works of Satan are exacted in both rituals. Perti-nent quotations from the Tertiary Rule show h6w minute obliga-tions assumed, by Third Order member~ are really means of avoiding the effects of the capital sins. All the Sacraments are treated in this way. In addition to these sections, which constitute the body of book, there are two additional chapters and two appendices: "Making Tertiarism Known," "A Postscript to Religious," "Tertiarism in General," "Tertiarism and Catholic Action." The book will appeal most to Tertiary directors and those' already familiar with Third Orderqife. Too much previous knowl-edge of Tertiarism is presumed by the author to warrant the judgment that the general reader would find the book helpful. ~T. C. DONOHUE, S.J., FOR HEAVEN'S SAKE. By the Reverend Gerald T. Brennan. Pp. 126. The Bruce Publishing Company, Milwaukee, 1942. $1.75. Children from six to sixty love a story. Story telling is admit-tedly the most ancient of-arts and it was going on before the time of Homer. All great literature is but story telling. The Divine Teacher, 2esus Christ, in His infinite wisdom deemed it His most potent weapon in His teaching. His' stories remain unsurpassed masterpieces. In For Heaven's Sake, Father Brennan again wafts us to Angel City and spins tales of irresistible vividness and appeal; he tells true stories, outlandish stories, fairy stories, legendary stories, old stories, new stories and any other kind you can think of with an unerring instinct forthe right details.-He uses familiar names like Father Duffy, Knute Rock~ae, Aberdeen Angus, and unearths ear-catching ones, like Peewee the Frpg, Smir the Devil, and White Cloud, which of themselves will enthrall the youngster. But this book is more than stories. It contains 35.effective ser-monettes, "Little Talks for Little Folks." Each story is a point of departure for.Father Brennan's inimitable treatment df topics for mod-ern children; he solves their problems, and indicates their duties by 208 BOOK REVIEWS imiking them ~ee, l~ear, and feel the cl~ara~te~ of :his ~ stories. He stresses the Heaven of For Heaoen's Sake. A conveniefit index list~ the wide range of topics. 'This little book will be found practical and delightful by priests, Sisters, parents, children and anybody. ~A. LEVET, S.J. WE WISH TO SEE JESUS. By Paul L. Blakely,~ S.J. Pp. xi -1- 144. The America Press, New York, 1942. $2.00. "The hour will come when the last sands of our life are running out. Happy shall we be if we have spent those moments we call life with our eyes fixed., on God. In that hour we shall see Him." Since concluding his reflections on the last'Sunday after Pentecost ~with these wor
My submission (How effectively has the law since 1997 ensured a 'work life balance' for workers with family responsibilities? Answer this question with reference to the relevant statutory materials, case law, legal commentary and social science literature) is essentially about how the law in the UK can be used to help those within the workforce achieve an effective work-life balance, meaning they have ample time and energy to focus on their professional responsibilities as well as their family life and leisure time. This article outlines that despite an apparent long-standing commitment by successive governments to tackle this issue, the legal framework created has largely failed to ensure people have an effective work-life balance. This is especially true for migrant workers who are often exploited within the UK workforce, as well as women, who arguably are not effectively protected by this area of law after pregnancy/early maternity and increasingly are having to find ways to cope with the dual burden of paid work and childcare/homemaking responsibilities. This submission also considers how this area of law has been impacted by the coronavirus pandemic as well as Brexit, both of which have created new challenges and exacerbated existing ones. - Consider these two quotations from UK government White Papers/Consultation documents: "Helping employees to combine work and family life satisfactorily is good not only for parents and children but also for businesses". (Fairness at Work, White Paper, May 1998, para 5). "The proposals in this document will bring benefits for employers as well as employees, by increasing participation in the labour market while also helping people to balance work with their family and personal responsibilities". (Consultation on modern workplaces, May 2011). How effectively has the law since 1997 ensured a 'work life balance' for workers with family responsibilities? Answer this question with reference to the relevant statutory materials, case law, legal commentary and social science literature. Much like the other areas of labour and employment law, the legal framework used to help those in the labour market achieve an effective 'work life balance' has had to adapt to new challenges in society, which has in turn affected the realities of the UK workforce.[1] Primarily, this issue has become increasingly more prevalent since the latter half of the 20th century because of societal and legal changes that have meant the traditional model of a male breadwinner and female homemaker has become increasingly unrepresentative of the UK labour market.[2] The quotations contained in this essay question, although from different UK governments, suggest a firm and longstanding commitment to ensuring employees with familial responsibilities can use the law to achieve an effective work life balance. This essay will discuss and evaluate the various reasons for this commitment. However, it is arguable that since 1997 successive governments have failed to effectively tackle the UK's long working hours 'culture', as well as the ineffective legal framework that seeks to help achieve an effective work life balance.[3] This essay recognises the fact that there have been some positive advancements since 1997 in the statutory entitlements employees have (or can obtain) that afford them greater flexibility at work in order that they can also fulfil their familial responsibilities.[4] Examples discussed later include the introduction of shared parental leave and the laws protecting and promoting the rights of women during pregnancy and early maternity.[5] However, this essay will seek to show how these positive policies have had a limited overall effect in terms of achieving an effective work life balance, especially for women and immigrants participating in the UK workforce.[6] This will involve a statistics-based criticism, employ case law and a feminist theoretical perspective, as well as give general ideas and propositions as to how the law needs to go further to achieve its aims. I will argue that the law is currently tempered too much by fears of damaging businesses or the UK economy as a whole. Furthermore, the impact of coronavirus will be considered, specifically how new problems have emerged and existing issues have been exacerbated.[7] The Development of the Law Concerning Work Life Balance Since 1997: Changes and Problems Although this essay is primarily concerned with the impact of the legal framework developed since 1997, there are some important contextual developments that occurred before this and are worth mentioning. Throughout the 20th century, the UK labour market moved from a laissez faire model to one characterised by increased regulation. This was controversial and different governments varied in their commitment to pursuing greater order in the labour market using the law.[8] This trajectory was reversed in the 1970s and afterwards, wherein the Thatcher government (influenced significantly by the ideas of neoliberalism)[9] pursued policies of de-regulation and privatisation. Moreover, from 1975 until 2020 the legislature of the UK was required to effectively implement EEC/EC/EU law and directives, which has had a profound impact on the labour market.[10] Furthermore, as previously mentioned the advent of feminism meant that more women than ever were entering (or re-entering) the workforce after having children, whereas before they would have been homemakers.[11] In terms of the narrative of legal development this essay's starting point is the introduction of the 'New Labour' government in 1997, led by Tony Blair. This government helped to produce the Fairness at Work white paper, Chapter 5 of which contained a number of 'family friendly policies' aimed at ensuring a more effective work life balance for those with families.[12] The New Labour government had a few reasons behind the implementation of such policies, but primarily they were utilised to increase competitiveness in the market to ensure its prosperity[13] and to implement the 1996 EC Parental Leave Directive.[14] This directive had ambitious aims that even with the margin of appreciation would have been hard for the UK, with its long working hours culture, to achieve. These aims included promoting equal opportunities; flexible working; greater women's involvement in the labour market and; men taking an equal share of the responsibilities associated with family life.[15] Subsequently, Conservative led governments that published the Consultation on Modern Workplaces[16] and Good Work: A Response to the Taylor Review of Modern Working Practices[17] were also driven by rationales based on economic prosperity. It was thought that this would increase productivity, worker loyalty, the quality of work and reduce the costs associated with high employee turnover.[18] The culmination of this narrative, i.e., the current legal framework governing the work life balance people in the UK labour market can achieve, covers a wide range of situations and involves many protected rights. Yet, despite this scope it also has many failings, primarily because it is fragmented and lacks a unified approach. The focus of this area of law on using skilled workers to diversify and increase competitiveness within the market means that often those working in more flexible or atypical employment are denied some of these rights and protections.[19] For example, most women require some level of maternity pay to be able to afford to take maternity leave, yet to qualify for it there must have been 26 weeks of continuous employment before the expected week of childbirth as well as a paycheck of at least £116 a week. So, for women without provisions for maternity pay within contracts and who earn less than this because they are employed on a temporary basis, work in the gig economy or other types of atypical work, statutory maternity pay is unobtainable.[20] Evidence from the Office for National Statistics found that 55% of the people working on zero-hour contracts (one example of atypical work) were women in its report Contracts That Do Not Guarantee a Minimum Number of Hours, which is even more significant because women make up only 46.8% of those employed not on zero hours contracts.[21] By contrast, 87% of men are in full time work.[22] This means that women who are entitled to statutory maternity leave under the Maternity and Parental Leave Regulations 1999 are not always able to take it because the law fails to provide them with an adequate way of surviving financially: the only other option is a very low level of maternity allowance from the government.[23] Additionally, there are many scholars who argue that flexible working for women with family responsibilities is the way forward, yet the right to request this also requires continuous employment of at least twenty-six weeks.[24] Arguably, this is a cyclical issue: more women are in atypical work because it allows the flexibility to fulfil private domestic obligations, but these women lack statutory and contractual protections and so cannot achieve the same type of flexibility in full time, permanent employment which in turn excludes them from fully participating in the labour market.[25] Additionally, the non-profit organisation Trust for London found that migrants were more likely to work "during night shifts and in non-permanent jobs".[26] This means that similarly migrant women who are in types of atypical work, such as zero-hour contract hospitality jobs (which is very common for this demographic), cannot claim maternity pay and cannot have help at home from their husbands who cannot get paternity leave under the Paternity and Adoption Leave Regulations 2002 because this also requires 26 weeks of continuous employment.[27] Of course, because of the numerous, inflexible requirements needed for shared parental leave to be available under the current law this is also not a viable option for immigrant families or women in low skilled or low paid areas of work that are atypical in nature.[28] All of this demonstrates that the law has little interest in human rights or equality as a justification for an effective work life balance, and that this economic focus has resulted in a legal framework that ignores the problems and experiences of these key demographics that make up a significant amount of the population who have both work and family commitments. It will only go so far as not to damage the competitiveness or prosperity of the economy.[29] Furthermore, if those working part time in the labour market or in atypical work wanted to make an application based on the Part Time Workers (Prevention of Less Favourable Treatment) Regulation 2000 because they were being excluded from such rights, they would have to use their own resources and time to make a complaint to the Employment Tribunal. Arguably, this is not a particularly effective form of remediation as it only offers compensation for losses incurred because of this "less favourable treatment" and hear that the employer has been recommended to stop this action.[30] The Impact of EU Law The law concerning work life balance has been significantly impacted by EU law both before and after 1997. Unlike the mainly economic rationales behind the UK law, the EU acknowledges these benefits whilst also having a focus on social equality, equality of opportunity between men and women, the socioeconomic rights of individuals as well as dismantling harmful societally imposed gender roles.[31] This was evidenced clearly by the ambitious Parental Leave Directive.[32] It has influenced both the legal framework of rights concerning workers and employees with family responsibilities as well as UK equality law, as the UK legislature and judiciary is obliged to implement the aims of these directives using domestic law (albeit with a margin of appreciation).[33] However, academic Nicole Busby in her article 'The Evolution of Gender Equality and Related Employment Policies: The Case of Work-Family Reconciliation'[34] has argued that the focuses of the EU are conflicting, "parallel and incoherent".[35] The dual focus of both on improving the market as a whole by using policies to allow more people to be involved and using the law to equalise equality between men and women has resulted in "a patchwork of provisions rather than an overarching framework".[36] This argument is an interesting one that definitely has its merits, especially the characterisation of familial responsibilities as a form of unpaid work because of its significant contribution to society - it re-frames the way these two goals are thought of.[37] Busby argues that this approach means the EU "subordinates gender equality to economic objectives".[38] Additionally, Busby makes agreeable statements about how EU law and the Court of Justice has failed to promote the rights and roles of men in the domestic setting.[39] However, she arguably fails to account for the numerous and ambitious advancements in work life balance law that has been facilitated in the UK by the EU. The examples of directives that have, even in a de jure way, protected women in the UK workforce from discrimination on the basis of pregnancy or maternity and helped to facilitate a more gender-neutral approach to governing parenting responsibilities. For example, section 18(2) of the Equality Act 2010 which protects women from discrimination or dismissal on the basis of pregnancy or related sickness was influenced by the need to implement the Pregnant Workers Directive[40] and the Equal Treatment Directive,[41] which formalised the previous case ruling of Webb v EMO Air Cargo (UK) Ltd by removing the need for a male comparison in cases of discrimination.[42] The Pregnant Workers Directive also influenced the introduction of statutory maternity pay and the Equal Treatment Directive ensures a woman has a right to return to work after maternity leave.[43] However, it is important not to overstate the influence or importance of EU law, especially because of the fact that the UK is due to leave the EU imminently. There is significant statistical evidence that EU law and UK equality law fails to tackle more "surreptitious" forms of discrimination against pregnant women.[44] The Equality and Human Rights Commission found in its report Pregnancy and Maternity Discrimination and Disadvantage: Summary of Key Findings found that ¾ of mothers surveyed said they had a negative/discriminatory experience during pregnancy and maternity leave, 20% said they experiences harassment or negative comments because of pregnancy or flexible working and 11% felt forced to leave their jobs.[45] On the side of employers, 84% said it was in their interests to support pregnant women yet 70% also felt women should declare upfront if they were pregnant and 27% felt the cost of maternity leave put an unreasonable burden on them.[46] Despite this widespread discrimination, only around 1% of claims are brought.[47] This demonstrates how the de facto reality is that both EU and UK law fails to protect women from discrimination due to pregnancy, and remedies for this are few and far between because (like many other aspects of this area of law) there is poor take up of such rights. Furthermore, in 2019 the EU introduced the Directive on Work-Life Balance For Parents and Carers which aims to do everything the current UK legal framework has failed to do: increase the participation of women in the workforce, increase the de facto use of family related leave and flexible working arrangements.[48] This would be incredibly influential in UK law, especially in terms of strengthening paternity rights and moving towards normalising men taking a more active role in familial responsibilities.[49] However, because of Brexit and the fact the transition period will not be extended again, the UK would have to choose to implement this directive,[50] and perhaps they will in the form of the Good Work Plan, which would have various implications in and of itself.[51] The Good Work Plan – Gender Norms and the Legal Framework Beyond Pregnancy and Birth In 2018, the UK government produced the Good Work Plan: Proposals to Support Families,[52] which was responding to the earlier Taylor Review and reiterated the same economic benefits that would be had from helping individuals to achieve a better work life balance.[53] There are definitely benefits to the approach that would be adopted. Recommendation 41 recognises that pregnancy and maternity discrimination remain a problem, and that an inherent cultural shift is needed to change this that the law should support and facilitate.[54] Overall, the idea of a "balance between flexibility and worker protections" sounds positive.[55] Arguably one of the most positive aspects of the Good Work Plan is that it recognises how the rights of atypical workers are often subverted under the current law and the fact that this needs to change. However, the reality is that the EU directive would have gone further because the UK still lacks a fundamental concern for a regulatory framework that is genuinely concerned with the rights of workers and not just the economic benefits of having more women in the workforce. Additionally, it does not directly relate the current law concerning pregnancy/maternity discrimination and an effective work life balance with the subversion of atypical worker's rights, which would be a significant step forward in and of itself.[56] Furthermore, the Trades Union Congress (TUC) has essentially argued that the Good Work Plan does not go far enough.[57] They point out that the reality is that the current legal framework reinforces harmful gender norms that continues to reproduce patriarchal ideas regarding gender roles. They quote an article by Helen Norman ('Does Paternal Involvement in Childcare Influence Mother's Employment Trajectories During the Early Stages of Parenthood in the UK?' which essentially found that "mothers with preschool children are twice as likely to return to employment at nine months and at three years' post-childbirth if the father is involved by sharing or doing the most childcare at these times".[58] This area of law simply does not want to concern itself with supporting mothers in the workforce, which is yet again one of its primary downfalls. This is significant in terms of establishing one of the least talked about but most problematic aspects of the current law concerning work life balance: it has a significant number of statutory rights and protections for during pregnancy and immediately after birth but fails to provide long term support for mothers.[59] This is because the law refuses to tackle the bigger issue of gendered norms in society that would allow women to be more active in the labour market and normalise men taking a more active role in the domestic sphere of life.[60] Shared Parental Leave and the Feminist Perspective Another important and influential source of criticism of the system governing work-life balance is the feminist perspective on how women are disproportionately affected and pushed out of the labour market as a result.[61] Primarily, feminist scholars of sociology argue that women, far from being freed from the oppressive nature of gender norms in society, now have a dual burden.[62] This is because the law concerning work life balance has failed to tackle these gender norms, which means the unpaid labour burdens of the domestic sphere and childcare is still disproportionately placed on women rather than men; women have the burden of paid work as well as those roles "associated with femininity and motherhood".[63] This is because, as this essay has previously mentioned, the law concerning work life balance in both the UK and Europe has failed in substantially tackling these gender norms despite the fact societal changes have significantly decreased the relevance of the male breadwinner and female homemaker model.[64] Moreover, there are feminist scholars who argue that women have poorer long term career prospects because they need to be in part time/atypical employment to manage their familial responsibilities because the law has not created an effective system where they would be able to do this in full time employment.[65] This is another way in which the law concerning work life balance fails to support mothers in a long-term sense beyond pregnancy and its immediate aftermath. However, there has been some argument amongst legal scholars and officials about whether such arguments have been abated by the introduction of Shared Parental Leave in 2014. This new regulation, in theory, "makes it possible for partners to share the entitlement to maternity leave and maternity pay between them".[66] As Grace James put it in her article 'Family-friendly Employment Laws (Re)assessed: The Potential of Care Ethics' this has been added to the existing framework of rights for working parents and reiterates a commitment by the law to dismantling the gender norms that are keeping women from effectively and substantially engaging with the labour market.[67] Despite this, Grace James is right when she points out that this "package of rights" (including shared parental leave) is fundamentally flawed.[68] Firstly, this shared parental leave package fails to deal with the continued discrimination against pregnant women and mothers that statistically feel pushed out of the labour market.[69] Furthermore, the refusal by the law on work life balance to place too much of a financial burden on the employers means that only a small proportion of the workforce are even eligible for this.[70] Both parents must be employees and pass the relevant statutory and common law requirements to be categorised as such, i.e., they must have a contract of employment under s.230 of the Employment Rights Act 1996, be able to satisfy the control test;[71] have their activity be an integral part of the business;[72] as well as the tests of economic reality;[73] mutuality of obligations and;[74] continuity of employment. Beyond these already numerous requirements, both parents also must have earnt at least £390 in thirteen out of the sixty-six weeks of employment.[75] Additionally, as couples are likely to work for different employers there is a great deal of organisational effort that goes into organising shared parental leave.[76] Again, this means that those working in atypical work are automatically not covered by such provisions. Furthermore, the slow uptake on this due to the law's failure to tackle traditional gender roles in society effectively enough has severely limited the de facto effectiveness of shared parental leave in dealing with the problems facing people with work and family responsibilities in the UK.[77] Moreover, this article offers an interesting contextual background about how remedies for people whose employers deny them such rights are limited because of cuts in "legal aid funding and the closure of many legal advice centres".[78] Arguably, this helps us understand how developments outside of the immediate legal framework also affect work life balance in a significant way which need to be remedied in the future if it is to be effective. Jamie Atkinson offers an interesting perspective on shared parental leave in their article 'Shared Parental Leave in the UK: Can it Advance Gender Equality by Changing Fathers into Co-Parents?' by comparing it with similar policies in Nordic countries that have much higher levels of gender equality.[79] To summarise, she argues that generous levels of compensation to parents, flexibility about how the leave is taken, wide reaching eligibility requirements and "other incentives to get the father to take leave" are the most important elements in ensuring the success of such policies (which she measures by the amount of people who make use of it).[80] Although she rightly identifies that these Nordic countries are also not perfect, it provides an interesting perspective for how shared parental leave in the UK can improve on itself to further gender equality.[81] Impact of Coronavirus: Problems Old and New The feminist narrative of women being disproportionately affected by poor regulation of work-life balance in the UK has only been strengthened by the impact of coronavirus.[82] Within the private sphere of unpaid work, women are already doing the majority of this work and school closures combined with millions of people working from home has meant this burden has only grown.[83] In her article 'The COVID-19 Pandemic has Increased the Care Burden on Women and Families', Kate Power cites a statistic that 41% of women currently inactive in the UK labour market are so because of their unpaid care responsibilities.[84] It is very unlikely that the law will recognise this problem or endeavour to solve it, because it is occurring in the private sphere.[85] These are the problems that coronavirus has exacerbated. Additionally, the coronavirus pandemic has created new issues in the UK workforce because many people, most notably women and immigrants in atypical work, have lost their jobs due to the economic downturn and the law has failed to recognise that the issues facing men and women during this pandemic are different in many ways.[86] Women are more likely to be frontline healthcare workers, which additionally will have only increased their already substantial burden in terms of balancing professional work and private life responsibilities.[87] Furthermore, immigrant women (who like all other women are bearing a lot of the economic brunt of this crisis) because of the "'no recourse to public funds' condition stamped on many non-EU visas".[88] Additionally, undocumented women face even more issues because they are fearful of making use of social security or NHS services.[89] The response from the UK government in terms of labour law has failed to account for these differences. Furthermore, arguably this is more evidence of how the law is unconcerned with assisting women beyond pregnancy and childbirth because it demonstrates their unwillingness to get too over involved with the private sphere of life that would bring about a significant change in terms of the position of women within society. Conclusion This essay has demonstrated how UK law since 1997 has failed to ensure an effective work-life balance for those with familial responsibilities, an issue that has disproportionately affected women, as well as immigrants in the labour market. Additionally, it has shown that feminist perspectives are extremely useful in helping us to understand how women are still excluded from the UK workforce because the law refuses to go far enough to tackle harmful gender roles within society.[90] This is because the law is purely concerned with increasing competitiveness in the market and benefiting the economy and so ignores concerns about equality and human rights that EU law has adopted in its own rationales.[91] Women and immigrants in atypical or part time work are therefore often excluded from such benefits and arguably the Good Work Plan does not go far enough in the future to deal with these issues in the same way that perhaps the Directive on Work-Life Balance For Parents and Carers could if Brexit was not happening.[92] Furthermore, whilst the government response to coronavirus has been much more regulatory and helpful than predictions suggested, it has ignored the fact that women and men are experiencing different adverse effects because of the pandemic and worsened the dual burden women have to bear of paid and unpaid responsibilities.[93] [1] Hugh Collins, K.D. Ewing, Aileen McColgan, Labour Law (2nd edition, Cambridge University Press 2019) 398. [2] ibid. [3] Chris Kerridge, 'How can we overcome the UK's long working hours culture?' (People Management, 8 November 2019) accessed 15 November 2020. [4] Collins (n 1), 399. [5] Grace James, 'Family-friendly Employment Laws (Re)assessed: The Potential of Care Ethics' [2016] Industrial Law Journal 45(4), 477. [6] Sarah Dyer, 'Migrant work, precarious work-life balance: what the experience of migrant workers in the service sector in Greater London tells us about the adult worker model' [2011] Gender, Place and Culture; A Journal of Feminist Geography' 18. [7] Kate Power, 'The COVID-19 pandemic has increased the care burden of women and families' [2020] Sustainability: Science, Practice and Policy 16(1), 69. [8] Collins (n 1), 9. [9] Jamie Robertson, 'How the Big Bang changed the city of London for ever' (BBC News, 26 October 2016) accessed 5 December 2020. [10] Maria Koumenta and others, 'Occupational Regulation in the EU and UK: Prevalence and Labour Market Impacts' (Department for Business, Innovation and Skills Final Report, July 2014) accessed 30 November 2020. [11] Pat Hudson, 'Women's Work' (BBC History, 29 March 2013) accessed 25 November 2020. [12] Board of Trade, Fairness at Work (White Paper, Cm 3968, 1998). [13] ibid. [14] [1996] 96/34/EC. [15] ibid. [16] Department for Business, Innovation and Skills, Consultation on modern workplaces (Consultation, first published 16 May 2011). [17] HM Government, Good Work: A response to the Taylor Review of Modern Working Practices (Department for Business, Energy and Industrial Strategy and Employment Agency Standards Inspectorate, 2018). [18] Matthew Taylor, The Taylor Review of Modern Working Practices (Independent Review, Department for Business, Energy and Industrial Strategy, 2017). [19] Conor D'Arcy, Fahmida Rahman, 'Atypical Approaches; Options to Secure Workers with Insecure Income' (Resolution Foundation, January 2019). [20] Collins (n 1), 406. [21] Contracts That Do Not Guarantee a Minimum Number of Hours (Office for National Statistics, 23 April 2018) accessed 30 November 2020. [22] Trades Union Congress, Good Work Plan: Proposals to Better Support Families; TUC Responds to BEIS Consultation' (Consultation Response, 13 December 2019) accessed 7 December 2020. [23] Collins (n 1), 406. [24] Employment Rights Act 1996, section 80(G)(1). [25] Trades Union Congress, Good Work Plan: Proposals to Better Support Families; TUC Responds to BEIS Consultation' (Consultation Response, 13 December 2019) accessed 7 December 2020. [26] Mariña Fernández-Reino, 'Migrants in the UK Labour Market: An Overview' (Trust for London, 17 July 2017) accessed 4 December 2020. 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