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Issue 2.4 of the Review for Religious, 1943. ; A.M.D.G. Review i or Religious JULY 1~, 1943 ~ Shall Weo~Talk About Vocation? . ~The Edlfors Ignatius Of Antioch . -°. ¯ Augustine K~as "Chris÷ in the Refectory . w,~iam J. M,;ore Differing~Currents in the Liturgy ./ . G~rald Ellard Advice to a New Superior , A Spiritual Director Studies Du~ing Novitia÷e . . . . Adam . EII~s Si:,ruples versus Chastity . Gerald'~ Kelly Communication Book~Revlews Questions Answered Decisions of the Holy See ' " VOLUME II '- NUMBE~,4 REVIEW FOR- RELI.GIOU S VOLUME II JULY 15, 1.943 NUMBER OONTENTS SHALL WE TALK°ABOUT VOCATION?--The Editors .217 THE SPIRITUAL MESSAGE OF IGNATIUS OF ANTIOCH-- Augustine Klaas, S.J . 220 HOLY CHILDHOOD CENTEiXlNIAL . 234 CHRIST IN THE REFECTORY--William J. Moore, S.J .~.235 ¯ DIFFERING CURRENTS IN THE LITURGY, TOO--Gerald Ellard, 2S4.J3. BOOKLETS . 251 ADVICE TO A NEW SUPERIOR (By a Spiritual Director) .2.52 STUDIES DURING THE NOVITIATE--Adam C. Ellis, S.J .2.5.5 SCRUPLES VERSUS CHASTITY Gerald Kelly, S.J . 263 BEATING THE AIR IN PRAYER (A communicatiqn) .2.68 BOOK REVIEWS (Edited by Clement DeMuth. S.J.)-- THE EXEMPTION OF RELIGIOUS IN CHURCH LAW-- By the Reverend Joseph D. O'Brien, S.J. 270 ON THE PRIESTHOOD. By Saint 3ohn Chrysostom .272 THE BOOK OF CATHOLIC AUTHORS (2nd Series)-- Edited by.Walter Romig . 273 TALES FROM THE RECTORY-- By the Most Reverend Francis C. Kelley . 274 HOW TO THINK. By Arthur D. Fearon . 27~e THE LOVE OF GOD. By Dom Aelred Graham, O.S.B .2.7.5 HYMNS OF THE DOMINICAN MISSAL AND BREVIARY-- By the Reverend Aquinas Byrnes, O.P. . 276 DECISIONS OF THE HOLY SEE . 277 QUESTIONS AND ANSWERS-- 26. Use of Golden Jubilee Gift . 278 27. Renouncing Share of Inheritance or 15ension . 278 28. Appointment of Local Councilors and Bursar . ~ . . 279 29. Title of "Mother" for former General .¯ . 280 30. Questioning Applicants about Parents' Marriage . 280 31.Canonical Meaning of "Legitimacy" . .280 REVIEW FOR RELIGIOUS, July, 1943, Vol. II, No. 4. Published bi-.monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas. with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J." Copyright, 19,43, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Sub~¢rlption price: 2 dollars a year. Printed ia U. S. A. Shall We .Talk About: Vocal:ion? The Editors OUR recently concluded discussion of spiritual direc-tion indicated that ~ve can derive considerable profit from a mutual interchange of views. For this.reason we sl~ould like to continue the Communications department in the REVIEW and we think it advisable to directthe com-munications toward some d~finitely useful subject. From a number of suggestions offered us, we hav, e concluded that a~highly profitable subject would be Vocation. Certainly Vocation is an interesting subject to all of us, and atthis time it is more practical than tisual. For several years most religious institutes in this country, particularly those of women, have-been acutely conscious of the need of more vocations. The war is increasing the p~oblem. Any-thing we can do by way 6f mutual help in the present crisis will be a real contribution to the welfare of the Church. It is:onething to select a topic for i:lis.cussion; it is quite another to .determine individual aspects of the topic that are Worth discussing. In general it seems clear that our discus-sion should turn along lines that have specia.1 reference to priests and religious. The more specific determination of these lines will no doubt be brought out in the communica-tions. In the subsequent paragraphs we are attempt'ing to indicate a few questions that might be discussed more com-pletely if the readers are so inclined. Ther~ must be some among our readers whom God has blessed with more than ordinary success.in the work of fos-terin~ vocations to the priesthood or the religious life. This is not a talent in which one should glory or about which one should brag; yet neither is it a talent to be hidden under a bushel. A person thus blessed could probably make many 217 THE EDITORS helpfu.1 suggestions that other priests and religious could use. To publish such suggestions anonymously in a review for the exclusive use of priests and religious is surely within the most iigid requirements of humility. Attitudes of religious sometimes have great influence for good or bad in the development of religious vocations. At various times we have heard rather severe criticisms of three such attitudes that are said to impede the wholesome growth of vocations. Perhaps these criticisms are too severe or even unjust; but references to them may offer food for thought and discussion. - The. first harmful attitude is an erroneous estimation of the priesthood and the religious life with respect to. other Christian states of life. For instance, some religious are said to be entirely unaware of the fact that there is such a thing as virginity in the world. They do not realize ~ the excellence of virginity in itself, independently of tell-; gious vows and priestly consecration. Also, some religious o are said to give the impression that they do not properly understand the dignity and sanctity of marriage; they seem to think that all good young people should be priests or enter religion. A second harmful attitude is the false estimation of one's own institute with' reference to other religious insti-tutes: in a word, an inordinate devotion to one's own. A religious with this attitude is apt to disparage other orders and congregations, if not explicitly, at least by im131ica-tion. He may even try to hinder the freedom of the indi-vidual aspirant to choose the institute for which he seems to be best fitted; and in doing 'this he may even spoil a promising vocation. The third harmful attitude may be described in the following words written to a priest by a teaching Brother: "From experience I have gathered that the great 218 SHALL WE TALK ABOUT VOCATION? majority of our priests do not realize that a vocationto the Bro.the.rhood is a special vocation, nbt .just something one takes as a last resort'. It is a vocation which requires con-stant self-effacement, self-denial, and an' almost heroic. spirit of Faith. Yet to a large number of priest~ and 'to many others it is a vocation that has no.meaning." Enough for the criticisms. Another ~opic of interest is that of the loss of vocation. Is this problem more acute today than it used to be? Are there certain fundamental explanations of our losses? Are there remedie~ that can be applied more effectively than they have been applied in the past? The foregoing suggestions were selected at random, merely for the purpose of stimulating discussion. We hope our readers will think of other topics, as well as expand on these. The one thing that remains is to begi~ the discussion. If letters are sent we will print them. If the letters are too long, we may have to edit them; if they are too numerous, we may have to summarize them. We ask those who send communications to observe the following points: 1) As in the discussion on spiritual direction, our present purpose is positive. The aim is mutual help in a great apostolic work. Criticism of certain policies or atti-tudes may at times be necessary, but it should be offered in a spirit of kindness and with a view to mutual improve-ment. 2) Communications will be printed without names and without references to places, unless the senders explic-itly request that their names and addrehses be printed. 3) The communications should be addressed directly to: The Editors of REVIEW FOR RELIGIOUS, St. Mary's College, St.Marys, Kansas. 219 The Spirit:uai Message Ignatius ot: An :ioch Augustine Klaas, S.~I. pOPE PlUS XII, in a stirrinig radio broadcast on Ascen-sion Eve 1942, bade us turn to the heroes of the primi-tive Church in order to "clear all mists from our minds" and to "put new life into ourhearts" in the dark, " threatening days through vchich we are passing. Most elo-quently he described these brave Christians of the first three centuries as "moral giants" and "athletes" ot~ Christ, vigor-ous in both thought and action. Such a moral giant and athlete of Christ was Ignatius, Bishop of Antioch in Syria, whose message comes to us clear and vibrant across nineteen centuries. It is something unique in Christianliterature; it is the impassioned, spirit-ual. message of a prisoner in chains impatiently hurrying to a martyr's death. Life and Letters The historical facts of the life of Ignatius are very mea-ger. He was probably a Syrian, born at Antioch. Neither the date of his birth nor the events of his early years are known with certainty. Legend has it that he was the little child whom Jesus singled out as an example of humility to the Apostles and.then took into His arms (Mark 9:35). Most likely, as Saint John Chrysostom asserts, he had seen the Apostles Peter and Paul, both of whom had dwelt for some time at Antioch, and had even been their disciple, since in the first century bishops were usually chosen from among the immediate disciples of the Apostles. Some think be was also a disciple of Saint John the Evangelist. At all events,. what is known for certain is that Ignatius was the third 220 IGNATIUS¯ OF ANTIOCH bishop of Antiocl~, succeeding Evodius, .who had. been ¯ appointed by the first .bishop of that city, the Apostle Saint Peter himself, During the reign of the Roman Emperor Trajan (98- 117 A. D.), a short but violent persecution of the Chris-tians broke out for some unknown reason, claiming Pope Saint Clement at Rome and the aged Saint Simeon, Bishop df Jerusalem, as illustrious.victims. Perhaps the most dis-tinguished martyr of this persecution, however, was Igna-tius. He was arrested, tried,and condemned to death °at Antioch in the early months of 107 A. D. (according to the historian Eusebius), and was sent off to Rome to be executed. The slow, wearisome journey through Asia Minor to Rome Ignatius made with other .condemned Christians, among Whom, it s.eems, were Rufus. and Zosimus. They were guarded by an escort of soldiers who were by no means p!easant travelling companions. Ignatius writes of them:' "From Syria to Rome I combat wild beasts, on lahd and sea, by night and day, chained to ten leopards--a company of soldiers,~who in return for gifts on!y get worse" (Ro-mans V, 1)1. In spite of thi~ brutal treatment, their jour-ney was like a triumphal march, .greeted as they were on all sides by the faithful of the places through which they passed. They made a halt at Philadelphia, another at Smyrna, where Ignatius was received by the bishop of that .church, Saint Polycarp, the future martyr, then a young.man, Hither also came delegations of Christians from various churches in Asi~Minor to salute Ignatius and to encourage him,to persevere. -The final stop was made at Troas., whence probably by way of Philippi and Dyrrachium they proceeded to Rome. 1The quotations in this article are translated from the Greek text of Ignatius' Letters, critically edited by Father Francis Xavier Funk in his Patres Apostolici, second edition, Tilbingen, 1901. 221 AUGUSTINE KLAAS During this protracted oia crucis Ignatius wrote seven letters of varying length: four from Smyrna, to the churches of Ephesus, Magnesia, Tralles, and Rome; three from Troas, to the churches of Philadelphia and Smyrna, and to Bishop Polycarp himself. These seven magnificent epistles, of undoubted authenticity, are "justly regarded-as the most precious heirloom of Christian antiquity.!'~ Written in a vigorous Pauline style, the letters of Igna: tius are filled with warm, sincere, earnest exhortation, and packed With theological doctrine on the Trinity, the Incar-nation and Redemption, the Eucharist, the Christian vir-tues, and the hierarchical nature of the Church. I.ndeed, chiefly on account of their unmistakable doctrine regarding the one, holy, apostolic, hierarchical Church, these, letters have been bitterly, but vainly attacked by Protestants for over two hundred years. The following is a typ!cal Christ-ol6gical passage: "There is one Physician, both corporeal and spiritual, born and unborn, God dwelling in flesh, true life in death, both of Mary and of God, first passible and then impassible, 3esus Christ our Lord" (Ephesians VII, 2). In these letters the word "Eucharist," meaning the Blessed Sacrament, appears for the first time in Christian literature (Smyrnaeans VII, 1; VIII, 1), as also the word "Catholic" applied to the Church of Christ (Smyrnaeans VIII, 2). Cardinal Newman, a profound student of patris-tic lore, does not exaggerate when he declares that "almost the whole system of Catholic doctrine may be discovered at least in outline, not to say in 13arts filled up, in the course of them.''3 They give Ignatius a just claim to the title of the greatest of the Apostolic Fathers. 2Bernard Otten, S.J., A Manual of the History of Dogtr, as, Vol. I, Herder, 1917, p. 65. 3John Henry Newman, Essays Critical and Historical, Vol.I, Longmans," 1901, p.,255. 222 IGNATIOS OF. AN~FIOCH Spiritual. Message " " What is I.gnatius' spiritual message to us in these Stormy times, so much like his own? What is that vital message of the early Church of the martyrs to which Plus XII so movingly calls our attention in his broadcast? The spiritual message of Ignatius of Antioch can b~ summed up Very simply: it is Jesus Christ. For this cou-rageous bishop Jesus Christ is all in all. Saint Paul preached closest union with Christ and Saint John taught us life in Cl~rist. Ignatius marvellgusly blends both these doctrines and inculcates them with extraordinary vigor. Christ is the ambient atmosphere in which Ignatius lives and moves; Christ is his interior obsession; Christ appears on every page, almost every line of his letters. I shall let Ignatius give us his message in his own words, as much as possible. It is true that he addressed it long ago to the clergy and faith-. ful of the churches of Asia Minor, but Plus XII says that he and his noble,, fellow-Christians are speaking to us today. "Abundant greeting in Jesus Christ"--this is his usual salutation to the churches, expressed in various ways, some-times twice and thrice over in the same letter. Jesus Christ is "our tr.ue life,~' "our inseparable life," "our unity of spirit," "our only Ma~ter," "our common hope." "Fo~ let us either fear the Wrath to come or.let us love the grace which is at hand, one of thetwo--provided only we bd found in Christ Jesus unto true life. Let nothing be. worthy - of you apart from Him, in whom I carry about my. chains, those_spiritual pearls in which may it be given me to-rise again through your prayers, which I beg I may always share . " (Ephesians XI, 1, 2). And. again, it is Jesus . Christ "WHO also was really' raised from the dead, His Father haVi_ng raised Him up, as in like manner His Father shall raise up in Christ Jesus us who believe in .Him, with-out whom we have no true life" (Trallians IX, 2). In 223 AUGUSTINE KLAAS every letter Ignatius gives himself a second name. It is always the same--Theophorus, "God-bearer";-and well might he have answered as the legendary third century Acts of Ignatius say he did when questioned about this name. "And who is xneopnorus. .the Emperor asked, and Ignatius replied, "He who has Christ in his heart." According to Ignatifis, there are only two classes of per-sons off this earth: those who live in and for Christ, and those who reject and deny Him. To the first class, com-prising the faithful, he says: "You do all things in Jesus Christ" (Ephesians VIII, 2). "You are therefore all fellow-travelers .along the way, God-bearers, temple-bearers, Christ-bearers, bearers of holy ti~ings, arrayed from head to foot in the commandments of Jesus Christ . And I am permitted to share your jsy . because, on account Of. another life, you love nothing but God alone" (Ephesians iX, 2)."I know that you are not puffed up, for you have Jesus Christ in you" (Magnesians XII, 1). On the other hand, those who reject .Christ are living corpses. "Of what benefit is any one to me, if he praise me, but blaspheme my Lord and do not admit that He was clothed in flesh? He who does not profess this has denied Him absolutely and is himself clothed with a corpse" (SmyrnaeansV, 2). But that is not all. ':As for me, unless they speak of Jesus Christ, I hold them to be tomb-" stones and sepulchres of the dead, whereon are inscribed only the names of men" (Philadelphians VI, 1). Avoid, therefore, those who are not Christ's. "Flee from those evil offshoots bearing deadly fruit, which if a man eat he presently dies. For these are not the planting of the Father: for if they were, they would appear as branches of the Cross and their fruit.would be incorruptible" (Tral-iians XI, 1; 2). "Abstain from noxious herbs, which Jesus Christ does not cultivate because they are not the Father's 224 IGNATIUS OF ANTIOCH planting . . If any man walk in strange doctrine, he has no part in the Passion" (Philadelphians III, 1, 3). And be yourselves genuine Christians, stamped with the image of God. "It behoovds us not only to be called Christians, but also to be Christians" (Magnesians IV,.1.). "For just as there are two coinages, ~he one of God, the other of the world, and each has its own stamp impressed "upon it, so unbelievers bear the stamp of this world, and believers the stamp of God the Father in love through Jesus Christ; and unless we willingly choose to die through Him in His Passion, his life is not in us" (Magnesians V, 2). "Wherefore, let us become His disciples, and let us learn to live like Christians. For whosoever is called by any name ¯ other than this is not of God. Get rid of the evil leaven which has become stale and sour, and be transformed into a new leaven, Jesus Christ. Be salted in Him, that none among you may be spoiled; since by your savor you shall ¯ be tested" (Magnesians X, 1., 2). Genuine Christians have faith and love, and these, lead to deeds. "None'of these things is unknown to you, if you have toward Jesus Christ perfect faith and love, which are the beginning and the end of life: the beginning, faith, and the end, love. And .wl, ien the two coalesce in unity it is God, and all other noble things follow. No man professing "faith, sins; nor does he who has love, hate. 'The tree is known by its fruit': likewise they who profess to be Christ's shall be recognized by their deeds" (Ephesians XIV, 1, 2). And What are these deeds? " 'Pray without ceasin~g" for other men also, that they ma~ find God, for there is in them a hope of repentance. Ac.cordingly, let them learn from you, at least through your deeds. Be meek when they are angry; be humble-minded when they speak proudly; oppose your/prayers to their blasphemies; in the face of 225 AUGUSTINE KLAAS their errors remain firm in the faith; be gentle when they are crud, and do not see.k, to retaliate. Let us be proved their brothers by our forbearance, and let us try to imitate the Lord--who was ever more wronged, more. despoiled, more despised than He?--that no growth of the devil be found in ¯ you, but that you may abide in all purity and sobriety in Jesus Christ, both in the flesh and in the spirit" (Ephesians X, 1-3). "Let us therefore do all things as though He were dwelling in us, that we may be His temples, and that He may be our God in.us" (Ephesians XV, 3). Hence, according to Ignatius, ~o be closely united to Christ, to live one's life in Christ, to be a bona Fide Chris-tian, means sinlessness, steadfast faith, strong love and Christ-like deeds. All this is fundamental. It is thus that one begins to be a "Christ-bearer." - But Ignatius goes- much further. He selects and emphasizes three particular means which will help greatly tO "put on Christ" ever more and more. It is these three means that make Ignatius eminently a guide for us today. . Un~t~l in Christ The first"important means stressed~by Ignatius is unity in Christ, that is, union with the bishop and other ecclesias-tical authorities, and also union with one another. We are one or-we are nothing: on no other point is Ignatius more repetitiously insistent. ' He counsels the Magnesians, who at the time had a young bishop: "It becomes you not to presumeupon the youth of your bishop, but, ou.t of consideration of~ the power of God the Father, to give him all respect, as I have learned that even the holy priests do not take advantage of his outwardly youthful appearance, but as men prudent in God they yield to him, yet not to him, but to the Father of Jesus Christ, to the bishop of a11" (Magnesians III,l). And to the Ephesians he says that "it is cle;ir that we must. 226 IGNATIUS OF ANTIocH look upon the bishop as the Lord Himself" (Ephesians VI, 1). ¯ The will of God, the will of Christ, and the will of the bishop are one and the same thing. "For this reason I took upon myself to counsel you to live according to the will of God. For Jesus Christ, our inseparable life, is the will of the Father, even as the bishops, appointed throughout the world, are in accord with the will of Cl~rist" (Ephesians IIL 2). "Therefore it is fitting that ~you should live in har-mony with the will of the bishop, as indeed you do. Fo~ your estimable prie~sts, worthy of God, are attuned to the bishop asthe strings to a harp. Hence, by your concord and harmonious love Jesus Christ is being sung. Now join in this~ chorus, each of you, that being harmoniously in accord and receiving the key of God in unison, you may s~ng with one voice through Jesus Christ to the Father, that He may .both hear you and recognize bE your good deeds that you are members of His Son. It is then .to your advantage to be in blameless unity, that you may have always a part in God" "(Epbesians IV, 1, 2). "For as many as belong to God and Jesus Christ .these are with the bishop" (Phila-delphians III, 2). Not only must there be union with the bishop but also with the priests and deacons. "Let all men likewise respect the deacons as Jesus Christ, even as they should respect the bishop as a type of the Father,. and the priests as the council of God and the college of the Apostles. Without these, there is noChurch" (Trallians.III, 1). Andthe faithful must be united to each other. "Work together, struggle together, run together, .suffer together, rest together, rise up together as God's stewards, assistants and servants. Please Him for whom you fight, from whom you receive your pay; let none of you be found a deserter. Let your baptism r~main as your weapons, your faith as a 227 AUGUSTINE KLA~.S helmet, your love as a spear, your patience as your panoply . Be therefore long-suffering with one another in gentle-ness, as God is with you" (Polycarp VI,, 1, 2). "Be then all in conformity .with God and respect one another and let no man regard his neighbor according to the flesh, but love one another in Jesus Christ always. Let there be nothing in you which can divide you . . . " (MagnesiansVI, 2). "'In your common assemblies let there be one prayer, one - supplication, one mind, one hope in love, in blamelessjoy, which is Jesus Christ, than whom there is nothing better" (Magnesians VII, 1). If, living harmoniously with each other, we must be closely united to the bishop, th~ bishop.on his part must be united also to us, his flock, so that there may be perfect unity in Christ's mystical body~ Ignatius gives excellent advice to the bishop in a letter to his good young friend Polycarp, Bishop of Smyrna. "I exhort you in the grace with which you are clothed to press forward in your course and to exhort all men that they may be saved. Defend your office in all diligence of flesh and of spirit. Watch over unity, than which there is nothing better. Bear with all men, as the Lord also bears with you; suffer all men in love., as you indeed do. Be diligent in unremitting prayer; ark .for wisdom greater than. you have; stand guard, having a sleepless, spirit. Speak to each according to the manner of God; bear the ills of all as a perfect athlete. Where there is more toil there is also much gain" (Poly~arp I, 2, 3). "If.'you love good disciples, it is no credit to you; bring rather the more troublesome to subjection by your gentleness. Not all wounds are healed by the same plaster. 'Be prudent as the serpent' in all things and always 'simple as the dove' . Be sober as God's athlete. The prize is immortality and eternal li'fe" (Polycarp II, 1-3). "Let not those who seem to.be trustworthy, but teach .228 IGNATIUS OF ANTIOCH strange doctrine, dismay you. Stand firm as an anvil which is smitten. It is a quality of great athletes to. take punish-ment and to win. Especially must we endure all things for God, that He may also endure us. Be more zealous than you are. Learn the opportune times for action. Await Him who is above time, eternal, invisible, w.ho for our sakes became visible, who is intangible, impassiblef who suffered for us and in every way endured for us" (Polycarp III, 1, 2). "Let nothing be °done without your consent and do nothing without God. " (Polycarp IV, 1). The Euc, barist and Unitg The unity in Christ so emphatically stressed by Igna-tius is fostered greatly by participation in the Holy Sacrifice of the Mass and by partaking of the Eucharist, "a pledge of everlasting life in Jesus Christ." "Obey the bishop as Jesus Christ obeys His Father, and obey the priests as if they were the Apo.s'tles; respect~the deacons as y.ou do God's com-mand. Without the bishop le~ no one do anything which concerns the Church. Let that be considered a lawful Eucha-rist which is celebrated by the bishop, or by one whom he appoints. Wherever the bishop appears, there let the people be, just as wherever Jesus Christ is, there is the catholic Church. Without the bishop it is not lawful either to bap-. tize or to hold an agape [a Eucharistic love-feast]; but whatever he approves that is also pleasing to God." (Smyrnaeans VIII, 1, 2). Heretics, by disbelief in the Eucharist., disrupt unity. "They abstain from the-Eucharist and from prayer because they do not acknowledge that the Eucharist is~ the flesh of our Savior Jesus Christ, the flesh which suffered for our sins, the flesh which the Father in His goodness raised up again~ Therefore those who gainsay the gift of Godare perishing even as they wrangle; it were better for them to 229 " A~GUSTINE KLAAS partake of the Eucharist, that they too might rise again" (Smyrnaeans VII, 1). "Endeavor then to celebrate one Eucharist, for there is one flesh of our Lord Jesus Christ and one chalice for union with His blood, one altar, just as there is one bishop with his priests and deacons, my fellow-servants,. " (Philadelphians IV, 1). Ignatiu~ speaks of the Ephesians as "breaking one bread, which is the" medi-~ cine of immortality, the antidote against death, a pledge of everlasting life in Jesus Christ" (Ephesians XX, 2). He himself longs for union with his Eucharistic Lord. "I take no pleasure in the corruptible foo.d or the delights of this life. I desire the 'bread of God,' which is the flesh of Jesus Christ, 'who was of the seed, of David,' and for drink I desire His blgod, .which is incgrruptible love" (Romans VII, 3). Imitation of the Suffering Christ Union with Christ and life in Christ are achieved also by a third means, by imitating Him and modelling one's life on His. Since Ignatius' thoughts constantly .revert to the painful death which is waiting for him at the end of his present journey/he is preoccupied with imitating the suf-ferings and death of Christ. To shed one's blood in mar-tyrdom beconsiders the closest imitation of Christ; it is per-fection itself. The only true disciple of Christ is he who gives his life for Him. Ignatius, ' shackled and condemned° to death, now only begins to be a real disciple of his suf-fering Master and he Will be a perfect disciple only through a bloody martyrdom. " Let no one interfere to rob him of this prize, for whoever shares in Christ's sufferings and death will also participate in His glory. "Honored with a name most pleasing to God, I laud the Churches in the chains which I bear, and I pray that in them there may be a union with the flesh and- blood of Jesus 230 IGNATIUS OF ANTIOCH Christ, whois our ev.erlasting !ife, a union in faith and love, to which nothing is preferable, and aboveall a union with ~lesus andthe Father, in Whom, if "we endure the full on-slaught of the prince of this world.and go unscathed, we shall attain unto God" (Magnesians I, 2). "But if, as certain godless persons, that is, unbelievers, affirm. "His suf-fering was only a semblance . why am I a prisonei, and why do I even long to fight with the beasts? In that case, I die in vain; then indeed do I lie concerning the Lord" (Trallians X, 1). "If these things were done by bur Lord only in semblance, then I too am chained only in semblance. Why have I given myself up to death, to fire, to the sword, to wild beasts? Because to be near to the sword is to be near to G6d, and to be with wild beasts is to be .with God, pro-vided it be in the name of 2esus Christ. That I may suffer along with Him, I endure all thin.gs, and He strengthens me who is the perfect Man" (Smyrnaeans IV, 2). In the letter to the "Romans we find passages on mar-tyrdom which are sublime and immortal. Only a few can be cited here. Ignatius feared the Roman Christians would intercede for him with the government and thus deprive him Of his martyr's crown. Sohe .begged them to "grant me nothing more.than that I.may be immolated to God, while an altar is still ready; in order that forming a choir in charity you may sing to the Father in Christ ,lesus, because God deigned to grant that the bishop of Syria be found at the setting of the sun, having summoned him from its rising. It~is good to set from the world unto God, that I may rise unto Him (Romans II, 2). "I am writing to all the Churches and bid all men know that I die willingly for God, unless you should hinder me. I beseech yo.u not to show me an unseasonable kindness. Let me be the food of wild beasts, th.rough whom I can attain to God. I am God's wheat, and I am being ground 231 AUGUSTINE KLAAS by the teeth of wild beasts that I may be fdund ChUtist's pure bread. Rather entice the beasts that they may become my tomb and leave no trace of my body, so that when I have fallen asleep in death, I.shall not be burdensome to anyone. Then shall I be truly a disciple of Christ when the world shall not even see my body. Beseech Christ for me that through these instruments I may become a holoca.ust to God. I do not command you as did Peter and Paul. They were Apostles, I am a convict; they were free, I am to this very moment a slave. But if I suffer, then shall I be a freed-man of Jesus Christ and in Him I shall rise free. I am-learn-ing now in my chains to extinguish every human desire" (Romans IV, 1-3). "O that I may have joy in the beasts, prepared for me, 'and-I pray that they too may be found prompt for me; I will even entice them to devour me quickly, so" as not to be like those whom they did not touch through fear. Even if they themselves be unwi.lling, I will force them to it. Grant me this favor; I know what is expedient for me. -Now do I begin to be a disciple. °May naught visible or invisible envy me my attaining to Jesus Christ. Fire, the cross, combats with wild beasts, cuttings, manglings, wrenchings of bones, hacking of limbs, crushing of my whole body, cruel tor-tures of the devil, let them all come upon me, provided only I attainto Jesus Christ" (Romans V, 2, 3). "The confines of the earth and the kingdoms of this world shall profit me no~hing. It is better for me to die in Christ Jesusthan to reign over the ends of the earth. I seek Him who died for us; I desire Him who for our sakes rose again from the dead. The pains of birth are upon me. Bear with me, brethren! Hinder me not from living, do not wish my death. Do not give to the world one who desires to be God's, nor seduce him with material things. Allow me to recelve the. pure light; when I have arrived thither, 232 IGNATIUS OF ANTIOCH then shall I be a man. Let me imitate the Passion of my God" (Romans VI, 1-3). "The prince of this world wishes to tear me to pieces and to corrupt my mind towards God. Let none of you present help him; be rather on my side, that is, on God's. Do not speak of Jesus Christ and yet desire the world. Let no envy dwell among you. Even if I myself, when present, shall b~seech you, do not obey me; rather follow this which I write to you. For I write to you in the midst of life, yet as one yearning for death. My human love is crucified and there is in me no fire of love for material things, but only 'living water' speaking and saying within me 'Come to the Father' " (Romans VII, !, 2). Death of Ignatius This urgent summons to the Fath4r was soon to be realized. Arriving in Rome in the latter part of the same year 107, Ignatius heroicallymet the d~ath he so ardently longed for, probably in the Coliseum. The~e are extant no. authentic details of his final combat with the beasts, nor can the date of his death be determined with accuracy. Shortly after, his relics were taken back to Antioch and there they remained until 63 7 when they were removed to the church of Saint Clement'in Rome where they still rest. The uni-versal Church celebrates his feast on February 1st. .Ignatius was every inch a bishop of the Holy Roman Catholic Church. Self-sacrificing in his devotion to duty, fearless in defending the faith, untiringly solicitous~ for unity, ever an inspiring apostle by his personal holiness as well as by his words, he was one of the most profoundly Christian heroes of all times. As a,true shepherd, he laid down his life for his flock. He carried out fully what he himself once wrote: "Teaching. is good, if the teacher does what he says" (Ephesians ,XV, 1). He went even further, 233 AUGUSTINE KI~AAS he sealed his message with his blood. Hence we accept that message, for it rings true. It teaches us union with Christ and life in Christ by means of deep faith and an active love that overflows in good works, by close harmony with God's representatives in His Church and with our fellowmen, by participation in the Holy Sacrifice of the Mass and in the Eucharist, by the close imitation of 3esus Christ, especially in. His Passion and Death. The spirited message of Ignatius was.often read at the gatherings of.the faithful of the primitive Church; it gave comfort and inspiration to brave hearts in many a dark hour. It has not lost its appeal and significance today, for the message is ,Jesus Christ, who St. Paul says i~ "the same, yesterday and today, yes, and forever" (Hebrews 13:8). HOLY CHILDHOOD CI=NTI=NNIAL The Pontifical 'Association of the Holy Childhood is celebrating its hundredth anniversary this year. The Association was founded by Bishop Charles de Forbin- Janson, who was born in Paris in 1785. \Vith the help of Pauline Jaricot, foun-dress ~f the Propagation of the Faith Society, be made plans for the establishment of the Association of the Holy Childhood. In 1843 the first council of the Association was appoi'nted. The membership was to be m~de up of childrer~ "throughout the world and each child, besides praying for the missions, was to give a penny a month. While the baptism of dying pagan children was to be the chief aim of the Association, it was determined that the society would also undertake the. erection of orphanages, work-shops, and other institutes for children. , ~ The fi}st returns of the Holy Childhood Association were only $25,000; in 1940, they had grown to $2,000,000. This money has been spread into some six hundred mission centers of the Catholic world. Pope Plus XI raised the Associa-tion to pontifical rank in 1926. Our Present Pontiff, Pius XII, as Cardinal Pacelli, was the Holy Childhood Association's Cardinal Protector. 234 Christ in the Refectory William J. Moore, S.J. RELIGIOUS are used to hearing the words of our Lord read to them during meals in the community refec-tory. The.re is a special.appropriateness in this practice "arising from the fact that a surprising number of these words w~re spoken by our Lord while actually in a refec-tory, or at least at times when His hearers were concerned, about food and drink. Man's necessary, concern about bodily food supplied occasions for miracles and discourses on the spiritual food of the soul. Page after page of the Gospels deals wkh Christ's mealtime instructioris. At the marriage feast of Cana our Lord changed xvater into wine and first manifested His glory. His disciples, too, were at the wedding celebration, and their belief in Christ ¯ was confirmed by the miracle. Such marriage feasts as this lasted seven days~ and a great quanti~y of wine was needed for the large number of guests who might drop in at' any time. Sympa.thetically our Lord relieved the distress of the young couple when their supply failed. (John 2.) Wearied after a !ong tramp over the hill roads, Jesus stopped at the well of Jacob. His disciples xvent ahead to buy food in the villhge close by. Christ. ~vas thirsty and asked the Samaritan womah for a drink. Then He took occasion to teach this poor sinful woman of her need of the living water of divine grace. She could offer Him cool water from the well, but He offered to her refreshing draughts of grace for her arid soul. (John 4.) Levi, the publican, was sitting at the tax-collector's booth one day. "Follow me," said Christ. Leaving all things, Levi followed Christ. To commemiarate his call to the apostolate, Levi (or Matthew, as he is better known) .235 ~rlLLIAM J. MOORE gave a great feast for Christ. A large gathering of publi-cans was at table with the Savior and Levi. ~'Why do you eat arid drink with publicans and sin-ners?" the grumblirig Pharisees and scribes asked the dis- . ciples. Christ answered the quest.ion Himself. "It is not the healthy who need a physician, but they who are sick. I have not come tocall the just, butsinners to repentance.~' As a physician Christ had to deal with and gain the confi-dence of.His patients. ' Then He explained why His disciples did not fast like those of ~lohn, and spoke a parable about the difference between the old order and the new. One Sabbath day Christ and His disciples were walking through a field of standing grain. The disciples were hun-gry and plucked some of the grain and .ground it in their hands. The Pharisees objected that this little operation°of milling grain by hand was a violation of the Sabbath. Christ replied that He was Lord of the Sabbath. The delighted disciples, thus justified, continued joyfully to munch their pitiful little meal of dry grain before the angry eyes of the discomfited Pharisees. (Luke 6.) Luke tells of a dinner at the home'of a Pharisee. Quite Often Christ dined with Pharisees, just ~is he dined with publicans. On this occasion a woman in the town who was a sinner, upon learning that Christ was at table in the Pharisee's house, brought an alabasterjar of ointment; and standing behind Him at His feet, she began to bathe His feet with her tears, and wiped them with the hairoff her head, andkissed His feet, and anointed them with oint-ment. (L,uke 7.) To understand such an occurrence, we must remember that ~lewish customs differed from ours tod~ly. Strangers were often permitted to look on at great feasts. The guests usually did not sit in chairs as we do, but. reclined on couches, resting on the left elbowand eating with the right 236 " CHRIST IN THE REFECTOR~ hand. The couche~-were placed in the foim of a horse-shoe, so that servants could easily get to the tables plac.ed before.~he diners. T.,he Pharisee host was sh~cked. If Christ had divine knowledge, reasoned the Pharisee, He ought to know that the woman was a sinner, and should not let her touch Him. But .Christ at the dinner table contrasted the host's cold_ness and neglect with the sorrowful love of the peni-tent, )~nd gently told the woman, "Thy sins are forgiveh . Go in peace." It was evening in the desert. Five thousand men, not counting women and children, were with Christ far from village food markets. Only five loaves .and two fishes were to be had. The disciples urged the Master to dismiss the people at once, that tl~ey might get back to town as soon as possible. But Jesus said to the disciples, "They do not need to go away; you yourselves give them some food . And looking up to heaven, .[He] blessed and broke the loaves, and gave them to His disciples, and the disciples gave them.to the crowds. And all ate and were satisfied." (Matthew 14.) Four thousand men, apart from children and women,, were with Christ on another occasion. The compassion-ate Savior said, "They have now been with Me three day~, and.have nothing to eat; and I am unwilling to send.tl'iem away fasting, lest they faint on the way." Once more our Lord multiplied loaves and fishes in a wondrous miracle to foreshadow the magnificent spiritual feast of the Holy Eucharist. (Matttiew 15:) Mary was sitting at our Lord's feet while her sister Martha was. busy straightening up tl~e house and watching the fire where a tasty meal was simmering. Our Lord did not condemn Martha for.her care about dusting and cooking. He did' approve of Mary's action, and spoke 237 WILLIAM J. MOORE the classical text for'proving the superiority of the con. templative life over the active life: "One thing is needful. Mary has chosen the best part." (Luke 10.) A Pharisee asked Christ to dine with him. Christ accepted, went in to the supper room, and reclined at table. He had of set purpose omitted the ritualistic washings which the Pharisees had elevated in importance to laws of supreme moment. When the Pharisee.host criticized Christ " in his heart, the Mast(Jr excoriated, the hypocrites' who were fanatical about washing their hands and cleansing pots and cups, but cared nothing .about washing sin from their souls. Fearlessly He denounced the whole brood of Pharisees and scribes who boasted that they had paid tithes " on everything they ate, even on the tiny little spice herbs such as mint. Christ was a guest Who never-bowed to the pride Or passion of His host. (Luke 11.) We find Christ a guest again in the house of a ruler of the Pharisees. It was a Sabbath. A great quantity of food had been prepared ahead, of time, lest there be any unnecessarywork on that day. Of that the Pharisee.s were very scrupulous, but of mercy they cared not. In fact they sought to trap Christin His mercy. Before the entrance to.the house a man ill with dropsy' was stationed. Would Christ cure the man on the Sab-bath? The Pharisees watched for a supposed violation of the Sabbath. Resolutely Christ cured the man and asked the hypocrites if theywould not drag an ox or ass out of a pit into which it had fallen on the Sabbath. Of course they would do so. Bu~ if an animal could be cared for at the-expense of some labor, why not a man? And the Pharisees "could give Him no answer to these things." The Savior then went into the dining room with His host and the other guests. The Pharisees were jealously pushing forward to secure each one for himself a place of 238 CHRIST IN THE REFECTORY honor. Christ spoke the parable of The Last Seat to rebuke their pride. Then He taught a lesson in charity. The rich Pharisees gloried in their great generosity in pro-viding sumptuous dinners for many people. The guests, however, were. usually well-to-do friends and relatives who~ could pay back in kind. In the parable on Poor Guests, Christ declared that true charity would consist in providing a feast for the poor.who could never issue a return invitation. A reward for such charity would be reserved for the host in the kingdom of heaven. At that, one of the guests exclaimed, "Blessed is he ~vho shall feast in the kingdom of God." The speaker was a Pharisee who assumed as a matter of .right that all Pharisees would have a place at the.heavenly feast. Christ, in the parable of a Great Supper, told the Pharisee that God had- indeed invited them tothe heavenlyb~nquet, but that they had contemptuously refused to come. The poor Jews and Gentiles would now take.their places. (Luk~ 14.) Zacheus, the publican of Jericho, was short of stature, but his hand was large to .grasp exorbitant taxes for the Roman treasury and his own private purse. He knew that his deeds were evil, knew the hatred with which the Jews cursed him. He had heard, however, of one great. Jewish teacher whowas notorious for kindness to the publicans. Full of curiosity to see Jesus of Nazareth, Zacheus hurried from his.office when Christ came to Jericho. Careless of his dignity, the short little man climbed a sycamore tree to see the friend of publicans and sinners. The unexpected happened. Christ stbpped beneath the sycamore, looked up to where Zacheus was perched, and said: '~Zacheus make haste and come down; for I must stay in thy house today." In amazement and haste Zacheus jumped down and welcomed Christ joyfully. BUt the crowd murmured 239 WILLIAM 3". MOORE Saying, "He has gone .to be the guest of a man who is a sinner." It was the old reproach, heard so frequently in the Gospel narrative. Christ was a friend of sinners.-. He ate at table with publicans and sinners. Over and over the same refrain of bitter complaint. BUt Christ went on converting sinners, saving what was lost. To the divine guest Zacheus said: "Behold, Lord, I give one-half of my possessions to ~he poor, and if I have defrauded anyone of anything, I restore it fourfold." (Luke 19.)' It.was at a supper in Bethany that the greed of ,Judas became apparent. Simon the Leper (now cured) was host: Laza.rus, raised~ from the dead, was/~ guest near 3esus, ~nd Martha was s~rving. When Mary anointed Christ's feet, the thievish treasurer complained that the valuable oint-ment should have been sold for 300 denarii (about $51). and the proceeds given, to the poor. Christ waved aside the objection and praised the good work of Mary. H6w much of our Lord's teaching was done at meal-" time is well exemplified in the five full chapters which St. ,John devotes to the actions and discourses of Christ at the Last Supper. Ftirthermore, St. ,John does not repeat what the three other evangelists had already ~eported about the institution of the Blessed Eucharist. 3ohn tells instead of Christ's humility in washing the feet of the Apostles; the commandment to love one another; the beau-tiful allegory of the Vine and the Branches; .the.promise of ~he Holy Spirit; the priestly prayer of Christ "that all .may be one" even as the Father and Christ a~e one. (,John,. chapters 13-17.) The central event of the Last Supper is recorded by the Synoptics. "While they were at supper, ,Jesus took bread, and blessed and broke, and gave it to His disciples. and said, 'Take and eat, this is My body.' And taking a cup, He gave thanks and gave it to them, saying, 'All of 240 CHRIST IN THE REFECTORY you drink of this; foi: this is My blo~d of the new.cove-nant, which is being shedfor many unto the forgiveness Of sins'." (Matthew 26.) It was in the apostolic refectory that¯ Christ gave us His own body and blood for our spiritual food. It was there in a supper room that He ordained the first priests. Every church is a supper, room where Christ is offered again under the appearance of bread and wine on the altar table. Every church is a supper ro6m where God feeds His children with the Bread of Angels. It was a glorious Resurrection Day. All heaven rejoiced; but the disciples on the road to Emmaus Were sad. The .traveler who approached and walked with them ¯ gradually raised their ¯spirits until at last ¯their hearts burned within them as they gained a fuller understanding of the ScriptUres. "Stay with us," they pleaded as the stranger would have left them at Emmaus. The stranger agreed. "And it came to pass when He reciined at tame with them, that " He took the bread¯ and blessed and broke and began handihg it to them.~ And their eyes were Opened, andthey. recognized Him." ~ Christ their Risen Lord was with them at the supper table. Back to Jerusalem to the Apostles the two disciples hurried. The Eleven would not believe their report. Then Christ appeared to the Eleven as they were at table. ."See My hands and feet, that it is I Myself," He said. "Feel-me and see; for a spirit'does not have flesh and bones, as you see I have." Still the Apostles disbelieved and marvelled for joy. "Have you anything here to eat?" asked our Lord. They offered Him a piece of broiled fish and a honeycomb. And when He had eaten in their presence, He tSok what remained and gave it to them. (Luke 24.) St. John tells us of the ins.titution of the Sacrament of 241 WILLIAM J. MOORE Penance on this same Resurrection nigh~. To His Apostles Christ solemnly.said: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain; they are retained." (2ohn 20.) St. John's epilogue contains one of the most touching accounts of our Lord's considerate goodness. All night the Apostles had been fishing without success. Our Lord appeared, granted them a splendid catch, and prepared for them a hot breakfast of bread and fish on the lake shore. The poor fishermen were cold and weary and hungry after a chili night on the water. BreakfaSt over, orie ofthe most important events in history took place. Christ conferred on Peter the primacy in the Church. To Peter was given the commission, to feed Christ's sheep, to rule and guide them with full power " from God. Christ taught the people wherever they gathered. Since men most frequently assemble to take meals together, Christ frequently taught at meals. When the peopl.e gathered elsewhere, Christ preached elsewhere. St. Mark has 'two passages which must have had their ~ounterparts on scores 6f busy days. Such a large crowd gathered, says the evangelist, in chapter three, that "they could not so much as-take their food." And in chapter.six he says that so many people were coming and going that "they had no leisure even to eat." 242 Differing Current:s in !:he Lil:urgy, Too Gerald Ellard, DIOCESAN priests sometimes make it a matter of jest that, whereas pries.ts of religious institutes ard_ently advocate that worship-reform we call the liturgical movement, they themselves follow .in their chapels and" churches, ' more likely~than not, some variant liturgy and not the simon-pure Roman Rite. Again;they tease a little to the effect that members of religious orders look at the w.hole liturgical movement from an angle determined, by the specific outlook of their own religious group. Thus, the statement is made: "If I havea missionary from such an order, he preaches his kind of a liturgical movement, and anathema to all else. Then, the next year, a missionary from another order comes around, and his liturgical movement is something quite differen!! Why don't you religious who preach retreats and missions get together and fix on a definite program to preach? Before you kno@ it, we p/irish priests may get ahead of you, by organizing on our own, and then convert you to. our parish-type_ liturgi-cal movement in the Roman Rite.". . Behind this badinage and laughter there, is some real perplexity .and concern. It may prove helpful to religious as well.as to diocesan priests to remind ourselves, in Father Reinhold's vigorous phrase, that the Church does not seek to. impose one liturgical strait, jacket. That adjective, "catholic," after all, means "faking in all, taking in .the ~hole," and the Catholic liturgy includes the various gulf-streams of religious observance, as well as the vast stretches of the diocesan priesthood. A roundabout approach may be the shortest road to the subject. "Prior.to the feast of Candlemas the large monastic faro- 243 ~ERALD ELLARD ily at St. Meinrad's, Indiana, engages in the exercises of the annual retreat. In 1942 the retreat for the monks them-selves was being conducted by a- Franciscan friar, that for those in the Major Seminary by a monk from another abbey, while the last, for the Minor Seminary students, had been entrusted to the writer. Our dinner and supper were served in the monastic refectory, but breakfast was served the retreat-masters in the Guest Dining Rooml So it came abo.u~ that we had the pleasure of a short chat each morning as we breakfasted. My recollection of those little inter-ludes over thecoffee-cups is very pleasant, indeed. I .dare say the topic of the actual conduct of the retreats was the only one we avoided bringing into the discussions. We all . realized that in our several chapels we were conducting retreats that differed from one another not a little, although each one of us was endeavoring to herald the message of the one Christ.' While we all proclaimed Him, the monk saw Him after the manner of'the sainted Benedict, the friar as had the seraph on Mount-Alverno, and I somewhat after the manner of. the soldier of Manressa. All three concep-tions of Christ are true--if only partial: the unsearchable riches of Christ's Personality Will never be exhaustively comprehended by any man. More than once, therefore, as this daily contact of ours was broken off, I thought of how we three retreat-masters then and there gave a partial illustration of words of the late Peter Lippert that have stood the test of print since 1912. The passage, as a quotation, is somewhat long, but, I trust, justifiab!e for its interest. In formulating his expression of the ideal of the Jesuit vocation, Father Lip-per. t had sought clarification in comparisons: "For the sons of St. Benedict, of whose spirit all con-templative orders have a share, Christ is the worshipful King and.Lord, whom they serve by means of. their noc- 244 DIFFERING I~U~RENTS'IN THE LITURGY, TOO turnal psalmody, their earnest and solemn 'chan.t, the majesty of tbleir liturgy, their soulful, sacred art, their inspired craftsmanship.- This; tog, far from the bustle and noisy conflict of the world. They resemble the angels of the sanctuary: consecrated to the service of God, they st, and ceaselessly before the Throne of the Lamb, and enact the holy service of the Christian altar of sacrifice. With their praying art and their imperturable monastic peace, they present a vision or a foreshadowing of the Church Trium-phant, and hence above earthly conflict or earthly sorrow. Hence flows that harmony, that Wrought-out smoothness, so to speak, that sense of right proportion in their way of life, which even in the earliest period of the preaching of. the "Anglo-Saxon and Germanic missionaries made such "pro-found impression on~ the barbaric peoples of the forest. "Francis of Assi~si was the seraphic lover of the helpless Child in the st:;ble and of the crucified Saviour. He" was steeped, first o~ all, in the mystery of Bethlehem, a mystery of the most touching infancy and childlikeness. But no less was Francis held by that most frightful self-abasement of Golg01~ba. It was Francis who erected the°first-Christ-mas crib, and then ranged him, self, as an empty-handed mendicant, by .the manger of the divine Beggar-Child. So ¯ also by the Cross of the rejected, the last and the least of all men, he took his stand as a least brother. He considered,. too, the unending multitudes of his spiritual sons as his fellow-sentinels at the posts of the poverty and the humilia-tions of the great Son of God. Hence it is surely not by chance that for centuries precisely the Franciscans are the CuStodians of the Holy Places. Nor is it by chance that to -the Franciscans the hearts of the people have always be~ longed, for thesimple folk understand nothing so well as the mysteries of Bethlehem and Calvary. "Well, then, how is the image of Christ conceived and 245 GERALD ELLARD expressed in the Order of Loyola? In the Jesuit Order tl~e basic concept is of Christ as Founder of God's Kingdom, as conqueror of the whole world of the infidels, as the plan-ning, suffering, fighting Warrior for the honor and will of the Father.''1 In so far as he is a son of Ignatius, then, the 3esuit-strives to see "how the Lord of the whole world chooses persons, and sends them out the whole wor!d over, spreading His sacre~t doctrine: 'My will is to.conquer the whole world of the infidels; whoever will come with Me must work by day and watch by night, so as to share in the~ ultimate victory'." Since every one readily concedes that a Benedictine, a Franciscan, or a Jesuit, will eachconduct a specific type of retreat, I do not think it should be considered strange if various religions orders represent differing currents in the Church's li.turgical life. The modern apostolate of the lit-urgy affords ample scope for the labors of every order, and the religious, along with the pastoral clergy, have all their part in the Opus Dei. Let us enter an abbey church, as I have visited many in Eurgpe and several in this country. We are struck at once by the enormous size, especially, as a rule, by the towering height of the enclosed space. Dominating the whole inte-rior is usually a majestic fresco of Christ looking down' from. the high curve of the apse. Of almost equal promin-ence to the casual visitor are the serried choir-stalls, row on long row, each rising higher than the preceding. In ~ccord with the recommendatibn that the Blessed Sacrament be not reserved" at the altar before which the choir-functions are performed (canon 1268), the high altar does not enthrone the Eucha.rist, but none can fail to sense the very real way 1Translated from P. Lippert, Zur Ps~fcbologie des desuitefiorden (Miinchen: K6s¢l, 1912), pp. 26, 27. 246 DIFFERING CURRENTS IN THE LITURGY, TOO in which the heavenly Christ lends His glorified Presence, so to speak, go the holy place. "Thou, O Christ, art King of glory!" The entire passage of the Te Deum from which this ~jacul.ation is quoted proclaims as with trumpets what We might call the devotional atmosphere of the buiding. Here day by day and night by night the monk works at the work of God. O~ce he has been ordained, the priest-monk's own private~ Mass will be, as a rule, in some distant side-altar chapel. His daily conventual Mass, preceded and followed by one of the Canonical Hours, is ideally always a High Mass, at Which he himself is engaged, in singing either ¯ the Ordinary, or also the Proper as well. Every public Mass for the priest-monk is a sung Mass; every weekday is ¯ in this respect like.Sunday. In another very real sense "the Sunday atmosphere" pervades the abbey church. The calendar of the Romano- 'Monastic Rite, which is the Church's liturgy as given to the monks, minimizes Masses in honor of the saints, to multi-ply those of Sundays and ~:e.riae, on which, outside of Lent, the Mass of the preceding Sunday is repeat.ed. Thus, the "calendar for 1942 provided for a maximum of about 130 ¯ days on which Mass might be offered in honor of the Bles-sed V!rgin, the Angels, or Saints, despite the fact that the saints of the great Benedictine family are legion. Two out of every three' Masses were of the Dominical cycle, with the Saints being commemorated. ~ We enter in turn a Franciscan church. Here the altar" can be proportionately closer to the people, because the choir-stalls are set in a walled-off oratory at the side. .The peoplenever attend the ch0ir-service of the friars. But diocesan priests and regulars of orders founded.after that of St: Francis should .take a very lively interest in that choir-service, since the Roman Brevihry we use is a gift from the Franciscans. There was not, up to the thirteenth century, 247 GERALD ELLARD p a fixed arrangement of the Divine Office, obligatory on all as to details. Nor was it necessary, as long as the Office was performed in choir, that all its parts be found in one and the same volume. But just at the timeof the Poor Little Man of Assisi the papal curia was often abroad on trips, and this exigency of travel was then creating a breviary in which Psalms, Scripture lessons, and biographical lessons ,were all contained in one book. Francis, legislating for friars who were to go everywhere, stipulated in the Rule of 1223: "Let the clerics perform their Office according to the arrangement of the Holy Roman Church," by which he meant this new papal breviary then developing. The upshot, of this was that the breviary, as then 'definitely "fixed" for the Franciscans, was soon adopted by Rome and became that of the entire sphere of the Roman Rite. But it is with. the Mass-book, the Missale Semphico-t~ or~ar~tzro, the Church;s liturgy as given to the' friars, that we are more interested. One will note how the feasts of saints have multiplied, there being in the 1942 calendar about 240 days on which Masses are from the Sanctoral Cycle: mimbilis Det, s ir~ ,ar2cti~ ,tds. The' book is well named "Seraphic," because no less than 89 days provide Masses for the Saints and Blesseds of the Franciscan family. The psychological atmosphere, what we might call the "feel" of the Se.raphic Missal, may perhaps be illustrated by referring to the two great Franciscan sequences which the Church has put into our Roman Missal, the Dies I~ae, known with certainty only as of Franciscan authorship, and the Stabat Mates, which scholars now ascribe to Bona-venture, founder after Francis of Franciscanism. Perhaps, when we enter the Franciscan church, we find the church densely crowded, and the Forty Hours' Exposi-tion in progress. This is a typically Franciscan devotion, as common .today as the Christmas Crib or the Way of the 248 DIFFERING CURRENTS IN THE LITURGY; TOO Cross. Very likely a fiotice near the entrance will direct our attention to the fact that an evening service in honor of S~. Anthony is scheduled for later in the week. This serv-ice, we are told, will consist of the recitation of the rosary, hymn-singing, and "Benediction of the Blessed Sacrament. There is nothing specifically .Franciscan about any single feature in that devotional pattern, and the pattern itself is ~epeated in practically every church in the land. True, it is not the the classic Opus Dei of Benedictine surroundings, but it can provide for popular participation in the public worship of the Church and is conducted according to norms approved by her "(Canon 1256). Granting that some of these devotional exercises co01d be~ from the litur-gical point of view, a good deal better,let us also freely grant that they are basically qood. Since there was mention a moment ago of classical Benedictinism, it is gratifying to recall that an American Benedictine translated and published the words of a Euro-pean writer dealing with this very problem of popular devotions: "Today, as in ~he past,.the~e must prevail in this d~partment of liturgical activity a certain largeness of scope and adaptation. We must be ready, to give proper recognition in the lituygy to those elemefits of popular reli-gious exercises in which the devotion of the people is really and truly expressed. And the same can be said of popular devotional hymns.''2 Just as the Gospel' of Frai~ciscan4ove has never been exhausted, so there is still, room in the lit-urgy for yet further Franciscan, and other, devotional additions. " , Ignatius, that would-be, crusader, and actual com-mander of troops, would have a man withdraw for a space, "to abide in all possible privacy; so that he may be free to ~J. A. Jungmann, Liturqical Worship, translated' by "a monk [Rev. Otto Eisen-zimmer] of St. John's Abbey. (New York: Pustet, 1941), p. 123. 249 GERALD ELLARD go daily to Mass and Vespers, without any fear of his acquaintances getting in his,way," and in this privacy study Christ's-plan of salvation against the ever-recurring questions: "What have I done for Christ? What am I doing for Christ? What ought I,do for Christ?" Ignatius, too, would have all influenced by him praise, as very touch-stones of orthodoxy, "chants, Psalms, long prayers in church, the Hours appointed for the Divine ONce, and all Canonical Hours" (Sp(ritual Exercises). "But because the occupations which are assumed for the good of so_uls,'.: he states in his Constitutions, "ore both .important and pressing, and the term of our residence in any place uncer-tain, the members of the Society will not recite the Canon-ical Hours in choir.'" Hence, neither before the altar, nor in an adjacent ora-tory, does one find dhoir-sialls in the liturgical setting of the Jesuit's life. This is not a Jesuit singularity; the same is true for most ~of the clerks regular of post-Reformation institutes. Save that the feasts of his order are celebrated, the Jesuit, like other clerks regular, follows the Roman Rite in all particulars. The liturgical pattern of a Jesuit's nor-mal routine (unless he is assigned to par6chial work) is that he celebrates low Mass, and, as far as he assists at Mass, it 1s a low Mass ordinarily, a High Mass very rarely. Thus these three orders, which we are taking as repre-senting religious p~iests generally, have each their differing modes of carrying out the sacred liturgy of the Catholic Church. Conditioned, then, and to a degree limited, by the liturgical practices of his religious institute,-the monk; the friar, or the clerk regular comes as retreat-master, or missionary,or week-end assistant, into the parish. There he is confronted by the full and majestic program of tl~e liturgical movement in all its manifold phases. In con-junction with the pastoral clergy, each religious will apply 250 DIFFERING CURRENTS IN THE LITURGY, TOO the principle of active lay-participation in the situation as encountered, and with the tools he has and can handle. This should amply.explain to the parish priests them-selves, or recall to interested observers of other religious orders, the reasons for" these somewhat diff.ering concepts of the scope and aims of the liturgical movement. The variation in emphasis is kimply unavoidable, given hiaman limitations. True, the several.interpretations are partial, but each is valid and true hs far as it goes, and each is an integral component in the symphony of praise ascending to God in the O/~u~ Dei. In abbey, convent, chapel, and church, if there is no single liturgical strait jacket, there is still what a tireless scholar of the last century used to ca!l the one, holy, Catholic, and apostolic liturgy. BOOKLETS Father Foley's article on the Catholic Action Cell, in the May, 1943, number of the REVIEW, seems to have stirred considerable interest among many of our readers. These rea~lers (and perhaps many others) should be interested in "The Technique of the Catholic Action Cell Meeting, compiled by the Reverend Stephen Anderl and Sister M. Ruth, F.S.P.A. The compilers drew their material largely from the Priests' Bulletin, published by the Catholic Action Federations of the Archdiocese of Chicago, from articles by Father William Boyd in Orate Fratres, and from Mr. Eugene Geissler's book, The Training of Lay l~eaders. Father Anderl and Sister M. Ruth have dbne a-good job of compiling and offer many practical sug-gestions for organizing a cell and conducting, a meeting. 'The booklet costs 15 cents and can be obtained from St. Rose Convent, LaCrosse, Wisconsin. The Third Order Director is a pamphlet containing practical hints for adminis-tering the Third Order. It should be helpful not only to priest moderators, but also to Brothers and Sisters of various religious communities who are now in charge i of' Third Order groups. The pamphlet covers all practical details briefly and clearly. Price: 15 cents. Office of Publication: Third Order of St. Francis in the U. S., 3200 Mera'mec St., St. l-ouis, Mo. 251 'Advice I:o a New Superior By a oSpiritual Director, IN MY CAPACITY of spiritual director, I have been asked several times for advice by newly appointed reli-gious superiors. I have always considered these requests very seriously beforeGod; and the advice given, simple though it was, appears to have been helpful to the superiors who asked it. The points they seem to have appreciated most are the following. Humilitg , Ecclesiasticus tell~ us: "The greater thou art, the more humble tfiyselfin all things" (3:30). In another 151ace (32:1), the same sacred writer admonishes us: "Have tl-iey . made thee ruler? be not lifted up: be among them as one of them." Similar advice our Lord gave to His disciples: "You know that .those who are regarded as rulers among the Gentiles lord it over them, and their great men exercise authority over them. But it is not so among you. On the . contrary, whoever wishesto become great shall be your servant; and whoever wishes to be first among you shall be the slave of all; for the Son of Man also has not come to be served but to serve, and. to give .his life as a ransom for many" (Mark 10:42-45). Behold your model, who was in the midst of His disciples as "one who serves" (Luke 22:27) ; there is no better model than Jesus. Justice and Kindness "And even as you wish mento do to .you, so also do you to them" '(Luke 6:31). There is your rule of action according to the maxim of Christ. Treat your subjects now as you wanted to be treated by your superior when 252 ADVICE TO A NEW SUPERIOR 3iou were a subject. Be a father (or mother) to them. Let your love and good .will be equal towards all; beware of favoritism, which is a source oof discord in a community. Be kind to the sick, have regard for the aged,.be considerate with the young. B~ sincere with your. subjects, "knowing that their Lord who is als0 your Lord is in heaven, and that with him there is no respect of persons" (Ephesians 6:9). Never betray their confidence, so that they may always trust you; for confidence once lost will seldom be fully .regained. If you should make a mistake or unwittingly ¯ wrong .a subject, do not hesitate to admit your mistake and to undo the wrong, for no one is infallible. Thus you.will give your subjects an example of humility and of justice, and it will increase their esteem for you and their confidence in you. Provide generou_sly for all their needs; never be niggardly with them on the plea of poverty. Try to produce a cheerful spirit in your community especially in time of recreation. This is the time for reli-gious to relax after the strain of the day's work; it is not to be a wake, Don't do all the talking yourself, and let not your presence be a damper on your subjects' joy. "Be among them as one of them." Let all join in to make the recreation religiously pleasant. The result will be. a greater spirit.of recollection during the time of silence. Prudence Avoid extremes in all things. Virtue takes a middle course. Be slow to judge and slower to condemn; hear both sides with equal patience and charity. Make no important decision without mature deliberation. Lean not too much on your own Wisdom; take counsel with a competent, unbiased, trustworthy and experienced person. If neces-sary, get the approval of your higher superior. But-- what is more important still--have recourse .to the Holy 253 ¯ A SPIRITUAL DIRECTOR Ghost, the Spirit, of Truth, that He may enlighten you to choose what is best. Firmness B~ firm, but with a firmness always tempered with' charity, prudence, and mercy; a firmness free from harsh-ness and severity. Be meek, but with a.meekness that is not weakness. Rule ~.tour communit!t b~t your example rather than. b~/~/our words. "Even if a person is caught doing .something wrong, you who are .spiritual instruct such a one in a spirit of meekness, considering thyself, lest thoualso be.tempted" (Galatians 6: 1). DO not reproach your sub-jects or nag them, but charitably call their attention to .what ought to be corrected. Never act on the .spur of the moinent, especially under the influence of any passion, lest you commit a graver fault than the one you are trying to correct; but go first to consider the matter before Jesus in the Blessesd Sacrament. Pra~/er " Cultivate a spirit of prayer. Often betake yourself to the Tabernacle, and there lay your problems before Jesus, saying to Him in the words of the Psalmist (69:1), "O God, come to my assistance; O Lord, make haste to. help me." Keep in touch with God at all times and hnder all circumstances in a spirit of Faith. And in your prayer, examine yourself from time to time on the various bits of advice given here. 254. S :udies During !:he Novifia :e Adam C. Ellis, S.J STANDARDS for the.teaching and other professions are high in the United States, and demand long years of careful preparation, It is not' surprising then to find religidus superigrs eager to have their subjects continue their studies as soon as possible after entering religion. Hence arises the practical .question: what about studies during the novitiatd? We shall, try to learn the mind of the Church through a brief study of her legislation on thissub, ject. Legislation of the Church I. On June 28, 1901, the Sacred Congregation of Bishops and Regulars issued a set of regulations called Normae for the government of religious institutes with simple vows. Article 73 of these regulations forbade all studies during the first year of novitiate in all cases, that is, whether one or two years of novitiate were had. Article 74 allowed a moderate amount, of study during the second year for those institutes which had two years .of novitiate. Nothing was prescribed regarding the nature of these studies. II. In 1908 Pope Pius X reorganized the Roman Curia and divided the Congregation of Bishops and Regulars into two new Congregation's, the second of which was called the Sacred Congregation of Religious and was given complete and exclusive jurisdiction over all re.ligious, both of orders and of congregations. On August 27, 1910, this new Congregation, with the explicit approbation of Pope Pius X, issued ~an instruc- 255 .~DAM C. ,ELLIS tion,. Ad Exploraf~durn Anirnum, regarding studies during the novitiate in all order~ and congregations of men. - In a preamble the Instruction first stated that the pur~ pose of the novitiate is to test the mind of the novice and gradually to imbue it with the spirit of religious perfec-tion by means of various spiritual exercises. Then a com-mon .experience was cited: namely, ~the fact that the con-stant- practice of pious exercises, even though they be varied, tends to 'tire the mind, especially in.the case of young people, and, when exercised cofitinually in the course of the day, is apt to render the will less attentive to them. Finally the advantages of a moderate amount of study during the n6vitiate were called to mind: for the novic,es, by helping them to retain what they havb already learned; for superiors, bygiving them some .idea of the talents, aptitude, and diligence of the novices. In order that this moderate ~amount of study might safeguard the novices from the strain.ot~ the constant prac-tice of spiritual exercises, and in. order to obtain the bene-fits'just mentioned, the Instruction laid down the fol. lowing regulations which were made obligatory for all: 1) Novices should devote themselv~es to private ¯ study one hour each day, except Sundays andfeast days. 2) The master of novices, or his assistant, or one of the professors of humanities, should supervise these studies. This same person might .give instruction to the assembled novices for one hour, three times a week at most. over and above the daily hour of private study. 3) While these instructions given in common .were not to be considered as regular classes "(veri norninis schola censeri nequeat), still they should not be a mere exercise in mortification. Hence the novices should apply themselves seriously so as to derive real profit from them. Studies taken up should correspond to the nature of the 256 STUDIES DURING THE NOVITIATE order or congregation. The vernacular, Latin and G~:eek, were recommended, either by way of repetition of what the novices had already learnt, especially in the matter of grammar, or by way of reading selections from the works of the Fathers and ancient ecclesiastical writers outstand-ing for their literary style. Ambrose, 'jerome, Lactantius, ,John Chrysostom, and Eusebius, as.well as the Greek texts of.St. Luke's Gospel and of the Acts of the Apostles, were ¯ cited as examples of such readings. Written and oral exercises were also recommended. 4) The instructor presiding ox;er these studies should give a written report on the diligence and progress of ea.ch novice to the superior general or provincial before the novices were admitted to the profession of vows. III. The Code of Canon Law, which was promul-gated on Pentecost Sunday, May 27, 1917, and which began to bind one year later, Pentecost Sunday, May 19, 1918, has this brief statement doncerning studies in-the novitiate: "During the year of novitiate the novices . . . are not to devote themselves (dedita opera vacate) to the formal study of letters, scienc.es, or arts',' (canon 565, § 3). The Code, th.erefore, does not retain the obligations of either the Norrnae or the Instruction. However, these documents, particularly the InstrUction (which is cited as one of the sources of the canon), may be Used in inter-preting the present legislation. In the light of this former legislation, we may say that it is within the spirit of the present law to allow a moderate amount of time for study in the novitiate, provided such study does not interfere with the principal purpose of ~he novitiate which is "to form the novice in the mould o~ the religious life by prayer, meditation, the study of the rules and constitu-tions, instruction regarding the vows and the virtues, exercises suitable to the acquiring of virtue and the 257 ADAM C. ELLIS uprooting Of vice, as well-as to regulating the moverhents ofthe soul (canon 565, § 1)." IV. Pope Pius XI sent an Apostolic Letter, Unigeni-tus De~ Filius, dated March 19, 1924, to all supe.riors gen-eral of orders and congregations of religious men, regard-ing the selection and training of subjects. Two para-graphs of this letter are pertinent to our subject. The first pertinent paragraph contains the studies to be required of candidates for admission to the novitiate of a.clerical institute. It refids as follows: "You must see to it, therefore, that after the young candidates for the reli-gious life have been seasonably and prudently selected, they receive, along with such training in piet~r as is suited to their age, instruction in secondary studies which ,are usually given in schools and colleges; sb that they do not enter the novitiate until they have ~ompleted the curricu-lum of the so called 'humanities,' unless in individual cases rather grave reasons mal~e it advisable to provide other-wise." For the United States this is interpreted as meaning the completion of High SchOol studies, including Latin. .For the duration of the war, owing to the present draft laws, superiors would be justified in admitting candidates. ~to the novitiate who have not ~ompleted their High School studies. Such studies, however, should be completed after the novitiate, before the study of philosophy is begun. This is prescribed in an Instruction of the Sacred Congregation. of Religious, dated .December 1, 1931, regarding the training and testing of religious candidates for the priesthood. The second paragraph of the Pope's letter pertinent to the subject under discussion insists on devoting the time of the novitiate to the exclusive spiritual training of the novices. He says: "Putting-aside all worldly amusements and studies 6f all branches whatsoever, let the novices 258 STUDIES. DURING THE NOVITIATE devote themselves, under the wise direction of their mas-ter, to the exercises of the interior life, .and to the acquire- .ment of virtue, especially of those.virtues which are closely connected with the vows of religion, that is, poverty, obedience and chastity~" V. Finally we have an Instruction of the Sacred Con-gregation of Religious, dated November 25, 1929, regarding the teaching of Christian Doctrine to all mem-bets bf lay insti.tutes of men-and women. The pa~'t referring to novices reads as follows: "During the time of probation and novitiate the young men and women shall reviewtheir Christian Doctrine and learn it more thor-oughly, so that each one shall not only know it by heart, but also be able.to explaifi it correctly; nor shall they be admitted to take the vows without a sufficient knowledge thereof, and a previous examination." Norms For Present Practice Taking into consideration all the documents qtmted above, we may formulate the principles regarding studies during the novitiateas .follows: Christian Doctrine must be studied, by all novices of lay institutes for the purpose of reviewing what they already know as well as of acquiring a deeper kov~ledge of their holy religion. In order to attain this end, it is very desirable that formal classes .in which the Christian Doc-trine is explained by a capable teacher be held once or twice a week. The teacher may be either a priest or an older, experiencedreligious. No other studies are .of obligation in the novitiate. How.ever, it is not contrary to the mind of the Church to devote a moderate amount of time to such studies, pri-vately or in class. In fact, this may be positively encour-aged, provided the purpose of these studies be kept in view and all harmful effects be eliminated. 259 ADAMC. ELLIS The purpose of these studies is to benefit the novices by helping them to retain the knov~ledge they have. already acquired, as well as by providing them with some neces-sary relaxation from the strain of multiple religiousexer., _cises. A secondary consideration is the information made available to superiors regarding the talents and diligence of the novices. Such studies must not be made a major item in the daily order of the novitiate; nor may they be allowed to become a source of distraction or detriment to the .spii:- itual life of the novice. Hence it seems obvious that no formal courses of instruction may be allowed whose sole purpose is to impart knowledge With a view to credits. Some Practical Suggestions Such are the principles to be followed in making plans' for studies inthe novitiate. .,in the application of these princil~les, superiors may find the following suggestions helpful: 1) The study of the English language is generally useful. In this connection, some few classes at least in spelling may be necessary, since this subject has become a lost art for many of our young.people. 2) For clerical institutes, _as well as for lay institutes in which the Divine Office or the Little Office of the Blessed Virgin is recited in Latin, a moderate study of that lan-guage is recommended. Its.purpose should be to ground the novices,in the essentials of grammar and simple corn- ,position. 3) The fundamentals of Bible-and Church History may be given either separately, or in conjunction with the study of Christian Doctrine. 4) Tr,aining in Gregorian Chant is desirable for all 260 STUDIES DURING THE NOVITIATE novices. Two half-hour periods per week would not. seem too much for this important subject. .5) Some practice in penmanship for those whose writing is hardly legible is to be encouraged. 6) As to foreign l'anguages, it is certainly desirable that the. novices should not forget what they have already learned; and each novice should be encouraged to keep up a.ny one of these languages to which he has already devoted one or more years of study. This may be d6ne by private reading or, if. the numbers warrant it, by some classesheld during the summer months. It does riot seem to be in keeping with the mind of the Church for a novice to begin the study of a .modern language. 7) Ten to fifteen .miiautes of setting up exercises daily will prove helpful to all novices, provided these exercises are given for reasons of health, and not to impart the science, of ph~csical education. 8) Courses in p~dagogy and education, as well as in the sciences, mathematics, and profane history, are out of place in the. novitiate. 9) As to the fine arts, they have no place in the novi-tiate curriculum. Specially gifted novices who hive had considerable .previous training might be allowed a mod-erate amount of practice in music or drawing during the second year of novitiate. Amount ot: Time to be Det~oted to Study Exclusive of the classes in Christian Doctrine and Plain Chant, not more than five hours a. week should be devoted to private study, and not more than three hours a week to class work. This is the norm laid down by the Instruction of the Sacred Congregation of Religious and 'approved by-Plus X. In place of three periods of sixty minutes each, it may be found more convenient to have 261 ADAM C~. ELLIS four class periods per week of forty-five minutes eaeh. ~Atthe most, relatively little time m.ay be given to study during the novitiate, and it is evident that only one or the other subjec~ suggested above can be satisfactorily treated. I~: is much better to concentrate on one or two subjects than to try to .get a smattering of four or five in the time.allotted. Non multa sed multum applies here if anywhere: Conclusion Religious superiors should ever keep in mind that the sole purpose of the novitiate is the religious training of th~ novices. Let them ponder the words of Pope Plus XI in the "letter of March 19, 1924: "Let "the novices never for-get that they will be for the rest of their lives such as they were in the novitiate, and that ordinarily it is most useless to hope that a novitiate once made with little o~ no fruit, can be supplied later on by a renewal of the spirit of the novitiate." It is, therefore, a very shortsighted policy, and one detrimental to the best interests of the religious institute as a whole, to. attempt to introduce into the novi-tiate any kind of formal courses of studies with a view to professional standing in later life. As we have seen, the reasons for allowing any study at all in the novitiate are to. help the novices retain, the knowledge they have already acquired, and to add a certain amount of pleasant variety-to the regular 'orde~ of spiritual.duties and exercises, thus helping them to avoid any overstraining of the" nervous system which may result in physicalor rnentaI exhaustion, and may manifest itself in scruples or melancholia. Let superiors be. conv.inced that after a fervent novitiate the young religious will devote themselveswholeheartedly to their studies, and in a short time make up for any apparent loss dt~e to a lack of formal study during the novitiate. 262 Scruples versus Chas :it:y Gerald Kelly, S.J. IN THE MAY, 1942, number of this REVIEW (I, p. 187) the readers were introduced to Scrupulosus, a typical victim of that gnawing and ~ unfounded fear of sin known as scruples. In the article referred to it was pointed out that a supreme difficulty for Scrupulosus is to acquire the "human way of acting": he is unable to-resign himself to the fact that human problems cannot be solved with the exactness of mathematical problems. Two examples of his diffi-culty-- confession and the Eucharistic fast--were described in the former article; the present article deals with a third. " Perhaps no other sphere of human life entails as much mental torture for Scrupulosus as does the practice of chastity. This is hardly surprising, because the practice of chastity demands a special blending of idealism an~t common sense. Though often referred to ¯ as "the angelic virtue," chastity is essentially a human virtue and it must be practised in a human way. Before illustrating Scrupulosus' problem with chastity, it may be well to call attention to certain cases which" very likely are not real scrupulosity. I refer to those casesin which, though many symptoms of scrupulosity are present, the basic difficulty is rather ignorance than fear. For instance, there are some good people who suffer from an undue axiety regarding chastity because they really do not know what chastity is. At some time in their lives they got the notion that ¯ chastity includes just about everything pertaining to the discipline of the senses and the affections; and because of this erroneous widening of the scope of. chastity they are unnecessarily fearful of.violating the virtue. T'his type of worry can be dispelled by the simple process of obtaining correct information as to the meaning.of chastity. Other good people know, at least in a general way, the scopeof chastity, but do not know the difference between temptation and sin in this matter. Such people are ignorant of 'the simple principle that u2hat is not udlful cannot be sinful. They are apt to brand as sinful, imagi'nations and feelings that are no more wilful than a shudder or the blink of an eyelash. They set themselves to do the impossible, that is, to exclude even spontaneous sense impulses; and when they 263 GERALD KELLY 'have failed to do this, the~" think they have sinned. The obvious result is discouragement, "worry, fear: the. obvious remedy is instruc-- tion. Our genuine.Scrupulosus knows the meaning of chastity and of sin; in fact, he may have even a superior degree of theoretical knowl-edge. But be is afraid to apply it practically to himself. F~ar enslaves him and paralyzes his judgment. He does not trust himself; he can-not or will not, put his confidence in God. In the previous article about Scrupulosus we contrasted his con-duct with that of Humanus, who was considered as typical of the ordinary sincere human being. Perhaps it may help to continue this contrast Wi~h re~ard to some of the normal problems of chastity. Take the question of "bad thoughts." Both Humanus and Scrupulos.us are subject to them, and each has characteristic reactions to them. Humanus knows, of course, that disturbing imaginations are apt to come unbidden into. the mind and that they are often accom-panied by tempting feelings and impulses. Nevertheless, though not impruden~t, he is not afraid of them nor perpetually on, the looko.ut for them. When they do pass through his mind, he ignores them. Even when they persist and grow strong, he is usually content with the quiet judgment, "I don.'t want these things," a'short aspiration for grace, and a sincere, calm. attempt to think of other things. Occa- .sionally he may find it advisable to read a book to distract t-fimself. Now and then he even has dotibts about his guilt; but these doubts are not a. source of worry for him. He knows this is a human prob-lem, and he deals with it the human way. Unlike Humanus, Scrupulosus is afraid of bad thgughts, o When he hasn't any, he is afraid that he will have them; and this makes him more susceptible to them. And when they do come, his fear .that he will give in to them incites him to engage them immediately in an interior wrestling match instead of resorting to the much more salu-tary. method of ignoring them. ~t isa wrestling match that seldom results in a complete victory for Scrupulosus. " His common sense tries to draw him away from ¯ the combat with the quiet, cheery message: "Dofi't bother, about these things. If you let them alone they won't hurt you. Rem(mber it's not :your fault they're here. Involuntary things are. never sinful." But the voice of his fear, louder hnd sharper than that of common sense, goads him on. "That's just the point," argues fear. "'Are they SCRUPLES VERSUS CHASTITY involuntary? They're pleasant, aren't they? Maybe you do want them! Maybe you did something that brought them on! Maybe. they're the result of your other ~ins! And even if you don't want them now, maybe you will want them. You'd better act fast. You'd better pitch them out right now, or you'll be gu'ilty of mortal sin." ¯ Blinded by fear, Scrupulosus ignores the voice of cofnmon sense. He tries to shake the thoughts out of lqis head; he clenches his fists; he prays desperately. He keeps his nerves at bowstring tautness, so that fear can play his haunting challenge on them~ And when the temptation is over--for a while---he looks back on it with the eyes of fear. He dare not decide that he didn't sin; yet he's not sure that he did. Then he's not sure that he isn't sure; and in the end he suc-cumbs not to a judgment, but tO a despairing conviction dictated by fear: "I guess-I must have sinned!" The foregoing are more or less typical reactions to involu6tary and unforeseen thoughts .and feelings. Another problem concerns " oluntary~thoughts and actions that are good' in themselves, but which are quite likely to be accompanied by temptations against chastity. There are many such thoughts and actions: for example, the study of the Sixth Commandment, the study of physiology, nor-mal social dealings with certain attractive persons, the care of the sick, the care of one's own body, reading that contains suggestive descriptions, and so forth. Many people know from experience that such things as ,these are apt to excite impulses and feelings that would be unchaste if deliberately indulged in. Hence arises the problem: must all such thoughts and actions be avoided? For determining whether any deliberateaction or-line of thought that is likely to result in physical disturbances andtemptatdns against chastity is permissible, the following set of questions is simple, yet scientifically sound: (1) Is the action itself impure? If it is~ it is wrong; if it is not, the remaining questions are applicable. (2) Is my motioe impure, that is, am I seekifig to arouse passion or trying to lead on to an impure action? (3) Have I a r~asonable assurance of preseroing self-control, if I should be tempted? (4) Have I a relatio.ely su~cient reason for this particular action or line of thought --in other words, is the good to be accomplished of sufficient value to justify my tolerating the physic~al reactions and te, mptation? For example, consider the case of. one who needs iristruction con-cerning chastity. It may be that the instruction itself, at least in the 265 GERALD KELLY .beginning, will be a source of disquiet to him. Foreseeing this diffi-culty, he can satisfy the demands of conscience by applying the four questions to his problem. The application might run somewhat as follows: (1) The action? Certainly the study of chastity is/not wrong in itself, other-wise not even priests could study or give information. ~2) The motioe? . In this case the purpose is to obtain useful, even necessary information, and the eventual, peace of mind that comes with it. "The evil effects adcompanying.the study are merely tolerated. (3) controI? This is is a personal problem; yet the normal good person who is not accus.tomed to sin against chastity and who is willing to ¢ta'ke the ordinary means of safeguarding his will against temptation usual!y has a reasonable assurance on this point. (4) SuOicient -Reason? Such reasons are relati~re, depending on the degree of the. disturbance and the force of ~he temptation. In this case, since the information is really useful, even necessary, it constitutes a sufficient reason for tolerating even strong physical reactions and ~temptations. The first of the questions would seldom pr.esent serious difficulty to anyone who is well-instructed as to the meaning of chastity, though, of'course, it is the great stumbllng-block for the ignorant. But it is well to note that the other three questions can rarely be answered with perfect exactness. They carry us definitely into the human sphere; they involve delicate subjective elements and the weighing of .rather intangible pros and cons. Most people have to be content with answering" these according to a "rough estimate." Humanus doesn't mind "rough estimates." He makes them often in all spheres Of life. Why should he demand more in the matter of chastity? Suppose," for instance, that his work calls for.the .reading of a book that he kfiows will be a source of some disturbance to him. His motive? Well, he knows he might deceive himself; yet he is not conscious of any impure motive or self-deception now, and he does have a rather obvious good purpose. Hence he coficludes that his motive is good. His self-control? .Yes, he has occasionally lost self' cofltrol in temptation, but it was only occasional, and he now h~s whatappears to be a prudent confidence that he can control himself; so hedoesn't-worry about that point. Does the good outweigh the evil? Humanus knows that he cannot put the good' effects of his action on one side of a scale and the evil effects on the other; but he also knows that the reading is necessary, or at least definitely useful. 266 SCRUPLES VERSUS CHASTITY for his work, and his good sense tells him that this outweighs merely unintentional physical reactions and.temptations. 'Life is seldom all white; a bit of black must often be tolerated. Scrupulosus detests "rough estimates." Each of the last three questions affords his fear a veritable field day. "How do you know you have a good motive? Lots of people act from hidden impure motives. You yourself fiave had evil motives before. You're just trying to cover, up your guilt so that you can enjoy yourself . . .'. "As for self-col~trol, .haven't you 10st it before? Even if your motive were good now, how could you know you wouldn't weaken? This temptation may be especially strong. Remember what the Scrip-ture says about the man who thinketh himself to stand. You're putting yourself in th'e proximate occasion of sin right now; and that means you're already sinning . "Good and evil! How can you balance, good and evil? A little bit'of evil outweighs a vast amount of good. Furthermore, how do you know this reading is useful or necessary? You don't really need it. You could get along without it. It's easy to deceive yourself into thinking things are necessary .or useful when pleasure is connected verb them. That's what" you're doing now--decei'~ing yourself. Then you'll go. to confession and deceive your confessor." But remem- ¯ bet: ~ou can't dece[oe God!" The second struggle ends in the same manner as the first--with Scrupu.losus a beaten man. If he does the things he has a perfect right to do, his fear continues to plague him, especially with the taunt that he is acting "against his conscience"; if he doe~ not do these things, he is deprived of many useful, even necessary benefits of' normal human living. And even then h~ is not at peace. The result of these interior conflicts is often a profdund ~tiscour-agement. Scrupulosus may begin to look upon chastity as something impossible for him, and this leads to the very ~eal danger that he will cease to care whether he practises it. His scruples, unlike a truly delicate conscience, become the worst enemy to his chastity. One remedy for this condition is to relax. If Scrupulosus can-not climb the fence, perhaps he can duck under it. And how can' he relax? By trying, to see the real absurdity of his frantic efforts to be absolutely certain of things; by living a normal life, despite the pain of fear; by trusting himself more; and by trusting and loving God. 267 Beating t:he Air in Prayer [EDITORS' NOTE: During the course of the discussion on spiritu.al direction, a priest who is. interested in the subject of "direction concerning prayer" sent us a long letter on the subject. We were unable to print the letter at that time. We are publishing it now under the title, Bea.ting the Air in Prat.ler.] THE NEED of spiritual direction presupposes the need of progress in the interior life, and one of th~ common gages of such pro-gress is prayer. Father Leen remarks: "It is a sad thing that of all those who start' out with such confidence and such good. will on the supernatural life, so few attain to any marked degree of spiritua, l-ity . Resistance to grace is the reason of the absence of gkowth in the spiritual life. Yet it would be hard to say that resistance,to grace is in the majority of cases deliberate. It is quite possible that it may proceed from want of spiritual enlightenment and that great numbers of failures are to be attributed not to bad will but to imperfect under-standing'. One who has some expekience in dealing with souls°. cannot fail to remark that very many good and promising beginnings end in disappointment and discouragement" (Prooress Through Mental Pra~er, pp. 13, 14). One is forced to concur With that judgment. The conviction grows with repeated experience that an understanding of progress in prayer is not as widespread as it sh6uld be. For instance is it not an implicit denial of anything like progress in prayer to expect that older religious" will pray in exactly the same way and according to the same ~method as novices? Yet in some plates the same matter for prayer is read to all, and, worse' still, it 'is read aloud during the very time of prayer, thus making it impossible for those who should be practiced in mental prayer to give to any one thing the prolonged attention of soul that should be characteristic of progressing prayer. One obstacle to progress in prayer is the fear that some s~uls entertain 'of progressing from strict meditation to the simpler forms of prayer, lest they be guilty of the heresy which they have heard called Quietism. A director who suggests a change is apt to be considered an innovator or anti-traditionalist. Yet sometimes a change is neces-sary. We are often fold, or we read, that we must be patient with aridity in prayer, that all God wants is the effort. It is true that He 268 ~EATING THE AIR IN PRAYER does want the effort; but is this all He wants? Do we not often put a great deal of energy and effort into merely "beating the air"? And as for the aridity, patience is nece.ssary, but patience is not a satisfac-tory solution to the problem if the' aridity comes simply from the fact that the form of prayer one has been using has accomplished its purpose and has nowbecome sterile. It is too hard to keep patient in such circumstances, too hard to keep exerting effort, and it happeng too often that souls give up all earnest me~atal prayer and simply "last out" the time 6f prayer in an uninterested and inacti;ce manner. It seems that some are ignorant of the need of progress in prayer because they do not know that even ordinary mental prayer has many forms and that it admits of progress from one form to the other. Those who do not know of these forms think that any mention of progress in prayer in~dicates a tendency toward "mysticism" and is therefore to be suspected. To these people, "relish" in prayer means merely sentimentality, feeling, or emotion; "effort" is the 0nly thing that counts. They mistrust anything that appears to go beyond the low foothills of out-and-out reasoned prayeL They consider that any prayer which does not result in a definite and concrete resolution with regard to some particular virtue or. vice is a fruitless prayer. Yet it is a princip!e of spiritual theology that progress in prayer should move away from sheer reasoning in the direction of simplicity. A second cause of failure to make progressin prayer is unwilling-ness to make the sacrifices necessary to persevere in recollection. Some use their work for the salvation and perfection of their neighbor as ari e~cu~e for riot wogking for their own perfection. This is~ absurd, because the tirst'purpose of any religious institute is the perfection of its own members. Utter absorption in working for others is accom-panied by a dissipation of mind and' energy that makes prayer unnec-essarily burdensome. It takes the interest from interior living which is our greatest need at the present time. Everyone who has tried to preserve recollection ifi the midst of intense external activity knows,, that it is diffictilt; but the difficulty is hardly an honest justification for neglect. Increasing self-abnegation is an indispensabl.e condition for progre.ss in prayer. Putting aside all rationalizing, most religious who do not try to make progress in prayer would have td admit that the real reason is that they are afraid of the self-abnegation involved. 269 Reviews. THE EXEMPTION OF: RELIGIOUS IN CHURCH LAW. By the Reverend Joseph D. O'Brien, S.J., S.T.D., J.C.D. Pp. xvil -t- 307. The Bruce Publ[shlncj Company, Milwaukee, 1943. $3.7S. Law, e~cleslastical as well as civil, is a living, thrivin~ organism, operating over an extensi,ce fi~ld of human~activity. While deriving its very vitality from" roots descending into God's own law, it must, in its daily operation, be adaptable to the oft-changing situations found among men. The flexibility of the ecclesiastical law's a1~li-cation "is made manifest by the frequent decisions, instructions and interpre~tations issued by the Holy .See, ever ready to meet, when possible, any new .situation that may affect the welfare of any class of her children. The periodic publication of these new prescription~ of the l'aw calls for a'corresponding revision of the Commentaries on the Code of Canon ~Law so that these new aspects of the law may receive appropriate consideration. One of the latest of such commen-taries is The Exemption or:. Religious in Church Law, the publica-tion of which marks the firs~ complete treatise on this subject writ-ten in English. ' Four grand divisions, further divi~ied and subdivided, form the complex pattern of Father O'B~ien's scholarly volume." Part I clears the ground° for an intelligent understanding of many of the questions'to be discussed in subsequent por.tions of the work by presenting the genuine meaning of many terms used without canoh-ical discrimination. Such words as "nun" and "order" are explained according to Canon 488. Popular usage often.tends to dull the fine canonical precision of such expressions. Our attention is next focussed on the juridical nature of exemption. The law of exemp-tion 6r immunity from the jurisdiction of the local Ordinary is expressed in Canon 61~: "Regulars, both men and women, in-cluding novices, except those nuns who are not subject to Regular superiors,, are exempt, together with their houses and churches, from the jurisdiction of the local Ordinary, except, in the cases pro-vided for-by la{v." Generally speaking, all the faithful residing within the diocesan limits are subject to ~he. spiritual rule of the local Bishop. The Sovereign Pontiff, however, within whose jurisdiction lies the Universal Church and each member thereof, has 270 BOOK REVIEWS seen fit to withdraw certain religious in.~titutes from the rule of the local Bishop and reserve their government to himself. Such is the meaning of exemption. Needless to say, the Holy See exercises this government of Regulars through the medium of their own supe- "riors. ¯ : A thorough analysis of the" jurisdiction exercised, over exempt religious and a further amplification of the notion of jurisdiction occupies the second part of this volume. Part III, easily the most 'important. section, enters into a detailed study of all the forms of religious activity exercised under the rule of the religious superior and independently of the local Ordinary. These details are handled with painstaking thoroughness over a space of 203.pages. Fol- !owing the classification of persons, plac.es and things, no aspect of religious activity is neglected. Part IV, "The Limitations. of Exemption," explains the juridical norm regulating the restrictions placed on this privilege by the Code .and supplies an enumeration of the cases expressed in the general law of the Code. In these excep-tional cases, the local Ordinary exercises jurisdiction over exempt as well as non-exempt persons. Human nature being what it is, Regular exemption did not opera/re ove~ a course of centuries without its vicissitudes. The occa-sional failure of Bishops and Regular prelates to recognize and to respect the rights of one anbther has caused at. times the straining of. relations if not regrettable conflicts between them. By her wi~e leg-islation, the Church has supplied an adequate preventive for many misunderstandings. A sound knowledge and a faithful ~ observance of the law of the Church will provide a solution to any problem that may arise among her children and will result in that apostolic harmony between Diocesan and Religious clergy that brought praise from the Fathers of the Third Plenary Council in Baltimore. For his very objective analysis~ of this point, Fr. O'Brien me.rits our commendation. ¯ The Exemption of Religious in Church Law is primarily a sci-entific commentary on 615 and related canons. The abundant cross-references presume a degree of familiarity with the structure and gbneral content of the Code of.Canon Law. It is to be kept in mind, however, that the Code is an integrated and highly system-atized body of laws, many of which are intimately .correlated No part or section of it may be studied properly without frequent 271 BOOK REVIEW~ ¯ references to other canons or sections of the Code. The complexity " of the question of exemption explains the frequent 'repetition by the author of fundamental notions--a repetition which serves to main-tain precision of tho.ught throughout the'entire volume. This study of the exerhption of Regulars is the fruit of long and patient investigation, as the ample bibliography and the countless citations testify. Roman documents, the great classics of Canon Law, and many modern commentarie~ bear eloquent witness to the author's scho!arship~ Pre-Code legislation on the subject of exemp-. tion is examined in order to point out the changes warranted by the varying circumstances over the course of .years. Differing opinions are carefully sifted and followed by a statement of the validity and 'practicability o~ the conclfisions reached. The foregoing sketchy estimate of Fr. O'Brien's treatise should not lead one to conclude that only the trained canonist will fully appreciate his efforts. All priests engaged in the directiofi-of reli-gious will find within the volume an answer to many of the ques~ tions periodically submitted by their charges. The fact, too, that a satisfying exposition of the general law of religious precedes the explanation of many points of exem15tion should extend the field of' interest in this work. A complete general index accompamed by an index of all the canons of the Code referred to will direct us to the different subjects that engage our interest or form the basis of'a problem calling for solution. Finally,' the thoroughness of the work, evident from the'vastness of the field covered and the num-berless questions discussed, cannot be too highly praised. Among the many excellent canonical treatises published during recent years, The Exemption of Religi~ous in Church Law merits indeed a place of distinction.--J. E. RISK, S.J. ON THE PRIESTHOOD. By. Saint John Chrysostom. Translated by the Reverend Patrick Boyle, C:.M. Pp. xl -1- 14S. The Newman Book Shop, WToesot mofintesnte rC, Mat~hIo., l1i9c4s: ]k. n$o1.w2S o. f their valiant predecessors. in tho~ Faith by hearsay rather than from having made contact with great . Christian minds'across the centuries. A thrill would b~ in store for th(m were they.to take in hand a book such as this and discbver for themselves how modern, in their timelessness, ar~ the doctrines and precepts they have inherited. 272 BOOK REVIEW$ St. John Chrysostom, an his.treatise On the Priesthood,.offers his friend Basil pertinent counsel regarding his duties and privileges as priest and bishop. Special attention is given to the greatness of the priestly vocation, the essential rules for Christian eloquence, and the priest's exterior ministry. The prospective reader need have no fear of being lost in an unfamiliar world. St. John ever aimed at bringing revealed truths to the understanding of the people in general, and his undying fame as popular preacher is proof that he succeeded. Cardinal Newman, as -'quoted in the introduction to this edition, has ~he folio.wing to say . of Chrysostom: ". He writes as one who was ever looking out with sharp but kind eyes upon the world of men and their history, and hence .he always has something to produce about~ them, new or old, to the purpose of his argument, whether from books or from the experience of life. Head and heart were full to overi~owing with a stream of mingled 'wine and milk,', of rich vigorous thought and affectionate feeling. This is why his manner of writing is so rare andspecial. " " First written more than fifteen centuries ago, On The Priesthood is a welcome addition/to the series of reprints being provided by the, Newman Book Shop. It has been called the finest of all Chrysostom's ¯ writings and the first great pastoral work ever written. --C. DEMUTH, S.J. THE BOOK OF CATHOLIC AUTHORS. Second Series. Edited with preface and notes by Walter Romicj. Pp. 312. Walter Romig and Company, Detroit, 194:L $2.20. The Second Series of The Book of Catholic Authors should be warmly received, especially by young Catholic writers, for whom it sdems to be particularly designed. Readers will be treated to a per-sonal interview, an inspirational chat with voyagers .in the field of Catholic letters who have arrived. Marshalled through its pages are many names that were regret-fully missed in the first group, personalities such as Bishop Francis C. Kelly, Rev. Owen Francis Dudley, Halliday Sutherland, Rev. Fran'cis LeBuffe, S.J., and John Moody. Priests, nuns, men and women of the world pass in disarming review and tell of their endeavors in becoming novelists, dramatists, historians, poets, essayists, l~ycholo-gists, spiritual writers. As informally and candidly as if it were a 273 BOOK REVIEWS conversation over the back fence while resting from the hoe'work on the Victory garden, they relate how they got thi~t way, their literary background and ~early struggles, the romance of the. best stiller that nobody wanted; punctuating their "do's"°and '~don'ts" with a flick of an imaginar.y .blade of grass, they offer practical advice to a~plring° authors. They plead the cause of Catholic v~riters. They are gen-erous with encouragement: "I becam~ a write~ because I am a'Cath-olic. There's something to write about when you're a Catholic." The sketches are pleasantly brief, but at the~ same time they are concentrated capsules of writer's vitamin, of antidote for the severest . . case of beginner's digcouragement.---~. F. ABBICK, S.J. TALES FROM THE RECTORY. By' the Most Reverend Francis clement Kelley. Pp. 193. The Bruce Pubilshing Company, Milwaukee, 1943. $2.2S. Every day all: over th~ world very ordinary PeoPle are passing.in and out of rectories, where from their pastor they receive added "stre.ngth tobear their burdens, kindly advice to solve their problems, and.sinceie sympathy in their sorrows. The pastors, too, have their own triumphs and failures. Bishop Kelley, author of many popu-lar books, has condensed many year~ of such pastoral experienc.e in this a.nthology of twenty.-four of his short stories. It is not s~rprising, therefore, that these stories are packed with interest for the reader. Like the p~rables of Christ, each has within it some gem of truth which may serve as a guide in everyday prob-. lems. As in the parables, that gem of truth is enhanced and b~ight-ened by the fact that it is set in a story whose characters are very real persons with very human emotions and reactions. In an atmosphere haunted with the grim realities of war, Tales from thd Rector~ is both a sedative for erratic emotions and a guide for bewildered minds. --J. W. NAUGHTON, ~.J. HOW TO THINK. By Arthur D. Fearon. Pp. 194. College Publishing "Company, San Francisco, 1943. (Price not listed.) The subtitle of this book is Hotu to Anal~cze, Associate, Memo-ri2e, Reason; but perhaps a more apt and appealing subtitle is indi-cated ixi the Preface, "Shortcuts toefficient studying." Every teacher will heartily concur wi~h Dr. Fearon in his ex-pressed wish that these hints will reach every thinking person over 274 BOOK REVIEWS I d. The remarks on Analysis ~speciallY show a real grasp of the problems confronting a prospective student. Yet is it not to be feared that the reading of such a concise¯ meth-odolgy wil! be meaningful only to one who has discovered by ex-pe~ rience the value of analysis in his. study? Only such a one will be struck with the high efficiency of the hints which are suggested. Expertus potest credere. ¯ In the hands of an enthusiastic teacher (and an apostle of clear thinking), this book could be used to give a real orientation to a class. A history teacher, a retreat master, a catechist, using the sub-ject- matter that is within his grasp, could provide his class with a wholly new illumination by presenting his ideas within the frame-work of this little manual. No educator Will be the worse for inves-tigating IDa. Fearon's contribution to the problems of youth. ¯ - --R. G. NORTH, S.J. THE LOVE OF GOD. By Dom Aelred Graham, O.S.B. Pp. xlx ~ 252. Longmans, Green and'C;o., New York, 1940., $2.50. This worthwhile book has been available for some time, but on the chance that some priests and" religious have not as yet made its acquaintance, attention is gladly called to it in tbe~e pages. While the love of God for man and man's obligation to love God in return are standard themes for spiritual writers, the fundamental philosophical and theologichl principles on which a solid devotional life must be based are usually to be found only in technical works. Dora Aelred has done a significant service, by gathering these 'pri.nciples from the works of St. Thomas, St.' Augustine, St. John of the Cross and other masters, fitting them together compactly, expand-ing them with clarity and objectivity, and in general making them understandable and highly inspirational to the intelligent, serious reader. To use the author's own phrase, his book is an "essay in analysis," explaining doctrine With a view to making it effective for spiritual living. The Nature, Conditions, Expression, and Effects of the Love of God are the headings of the four large sectiohs into which the book is divided. Each section is in turn distributed through three chapters in a manner admirably suited to provide a well-balanced treatment of thesubject under discussion. 275 BOOK REVIEWS Not the least attractivefeature of the book is the authbr's facility of expression. Without apparent effort, the words and phrases seem, on reflection, to afford the best possible settings for the thought-gems brdught to light. Not often is the medi~um of words so unobtrusively effective. The pages are regularly lighted up with passages that reveal the author as a vigorous, independent thinker even when he avows, his utter dependence on the great Christian masters. Such a passage, in the chapter on Knowledge, is his discussion of Y ideals in educati'on and his 'penetrating evaluation of current .methods. Again, in the chapter on Prayer, the inevitable interrelation of social worship and the personal element in religion is presented in a way to give consid-erable pause to the tunnel-visioned extremist. As a final instance, the .chapter on Action has a section wherein art, morality, and the virtue of prudence are brought together with happy results. The passage is ¯ recommended especially to those who are recurrently in a pother over the e.ssence of Catholic Arts and Letters.--C. DEI~IUTH, S.,J. HYMNS OF: THE DOMINIGAN MISSAL AND BREVIARY. Edited with . ir~÷roducfion and no÷es by ÷he Reverend Aquinas Byrnes, O.P. Pp. 694. B. Herder Book (2o., S÷. Louis, 1943. $4.75. This work is a useful companion volume to Britt's well known handbook. Destined primarily for Dominican friars, nuns, and ter-tiaries, it is also valuable for other religious who participate in the Opus Dei. Many hymnspresented here are common to the Domini- .can and ordinary Roman breviaries. In addition, students of .hym-r~ ody will be grateful to have at hand a number of fine compositions not contained in the Roman breviary, as well as the or.iginal forms of hymns that were revised under Urban VIII. On opposite pages are printed Latin texts and English verse trans-lations. The lower half of each page is reserved for literal prose ren-derings and pertinent comments on the content, form, author, and liturgical use of the hymn under consideration. Two appendices contain helpful data on authors and translators. A third of the poetic versions are by Father Byrnes and show unusual taste and competency in this dif/icult art, the remainder being by Msgr._ Henry, Neale, Caswall and other standard translators.--C. 2. McNASpY, S.,I. 276 Decisions he- See May 4, 1943: A general assembly of the Sacred Congregation of Rites attended by Pope Pius XII voted on the miracles attributed to~ the intercession of Blessed Frances Xavier Cabrini--v.a necessary pre-requisite in the advancement of her cause of canonization. At the same meeting the Congregation also decreed that it is. safe to proceed with the beatification of Venerable Alix Le Clerc, foun-dress of the Augustinian Regular Canonesses of the Congregation of Our Lady. April, 1943: In connection with the starting of the Vatican radio's new weekly broadcast to Russia, His Holiness Pope Plus XII granted indulgences for a new prayer recommended not only on behalf of all Christians outside the unity of the Church; but especially on beh.a!f of the Russian dissidents. The prayer reads, as follows: "O Most Holy Trinity, we adord Thee, and through Mary offer our petition: grant to all unity in the faith and courage to profess it faithfully." Indulgences: 300 days each time, a plenary indulgence once a month under the usual conditions. February 27, 1943: Pius .XII, through the Sacred Penitentiary, made the following modifications in the conditions for gaining the indulgences attached to the wearing of the Brown Scapular of Our Lady of Mount Carmel: 1) All religious of the Carmelite Order (priests, brothers, nuns, and tertiaries regular) may gain the indulgences attached to the wearing of the Carmelite habit, even though the habit is not made of wool. 2) All the faithful who belong to the Carmelite Third Order Secular, arid to th~ Confraternity of the Blessed Virgin Mary of. Mount Carmel, may gain the indulgences attached to the wearing of the scapular, even though they wear a ~capula.r not made of wool. These concessions were made at the request of the Procurator General of the Carmelite Order A.O., and they are made for tile dura-tion of the war onl~l. The Holy See also granted a sanatt'o for any invalidating defects in the erection of a Third Order and of a Confratern.ity of the' Blessed Virgin Mary of Mount Carmel, as well-as in the admission of the faithful to these organizations. 277 ( UeS ons and Answers .~.26--. On the occoslon of his Golden Jubilee a religious is made th~ recipi-ent of a sum of money 'contributed by" his friends and former pupils. Should this money be considered as the personal property of the religious, or does it belong to the communih/? Canon 580, § 2 states that "whatever a ~eligious acquires by his " own industry or in respect to his institute, belongs to the institute." One may acquire in respect to his institute in two ways: (1) The donor wishes to make a gift to the institute or to the community, and does so through the individual religidus; (2) he gives it to the reli-gious, because he is a religious. In this latter case the donor knows the religious only.as a religious; he would not know him if he were not a religiotis. Thus gifts given to religious teachers.by their pupils, or by patients to religious who nurse them, are considered ~iven to the religious because they are religious.- In case of doubt, whether.[he ' gift is given to-the person or to the religious, the doubt is to be solved in favor of the community, by an analogy to canon 1536. From the foregoing it would seem that gifts received by a reli~ gious on the .occasion of his Golden ,Jubilee are given to him because he is a religious, hence their go to his community. In practice it i~ best to follow this interpretation because if the gift is considered as purely personal, the religious must add it to his pdtri-mony; and may not spend it or give it away (canon 583, 1°); whereas if the gift is considered as given to him because he is a reli- 'gious, it goes to the comm'unity but the superior may allow him to use part of it for a jubilee trip to some of the houses, or for some similar purpose. Of course, the'superior should be prepared to grant the same permission to all other jubilarians, whether they receive gifts, or not, so as to avoid any violation of common life. --27-- In case of a f~mily inheritance, may a religious renounce his or her~ share in favor of brothers and sisters? Similarly, is a religious free ÷o turn over to others of the family his share of a pension right due a parent? The answer to these questions will depend to a certain extent upon the civil law of the State in which the will of the deceased per- 278 QUESTIONS AND ANSWERS son is executed. If the state law obliges a pare

Issue 16.2 of the Review for Religious, 1957. ; A.M.D.G. Review for. Reh ious MARCH 15, 1957 Psychological Screening . Richard P. Vaughan The Religious Teacher . Sister M. Aurella Background of the Supernatural Life. Da.iel J. Formation o1: Religious Priesks . Pope Plus XII Roman Documents . R. F. Smith Book Reviews (~uestions and Answers Summer Institutes VOLUME 16 NUMBER 2 REVIEW FOR RI LIGIOUS VOLUME 16 MARCH,.1957 NUMBER 2 CONTI::NTS MORAL ISSUES IN PSYCHOLOGICAL SCREENING-- Richard P. Vaughan, S.J . 65 SUMMER INSTITUTES FOR RELIGIOUS .78 THE RELIGIOUS TEACHER AND VOCATIONS~ Sister M. Aurelia, O.S.F . 79 - OUR CONTRIBUTORS . '. 81 THE BACKGROUND OF THE SUPERNATURAL LIFE-- Daniel J. M. Callahan, s.J . 82 SOME BOOKS RECEIVED . 87 THE EDUCATION AND FORMATION OF RELIGIOUS PRIESTS Pope Plus XII . 88 SURVEY OF ROMAN DOCUMENTS~R. F. Smith, S.J . 102 QUESTIONS AND ANSWERS--- 3. Varying Interpretations of Local Superiors . 112 4. Reappointment of Master and Assistant Master of Novices . 112. 5. Sisters Driving Cars . 113 6. Reception of Renewals of Vows . " . 113 7. Procurator General and Manner of Recurring to the Holy See 114 8. Unequal Suffrages . 116 9. Obligation of Weekly Confession . 116 10. Special Jurisdiction Not Required for Postulants . 117 11. Obligation to Receive Blessing of Extraordinary Confessor . 118 12. A Religious as Executor of the Will of Lay People . 118 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, West Baden College West Baden Springs, Indiana . 119 REVIEW FOR RELIGIOUS, March, 1957. Vol. 16, No. 2. Published bi-monthly by The Queen's Work, 3115 South Grand Blvd., St. Louis 18, Mo. Edited by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, with ecclesi-astical approval. Second class mail privilege authorized at St. Louis, Mo. Editorial Board: Augustine G. Ellard, S.J.; Gerald Kelly, S.J.; "Henry "vVillmering, S.J. Liteiary Editor: Robert F. Weiss, S.J. Copyright, 1957, by The Queen's Work. Subscription price in U.S.A. and Canada: 3 dollars a year; 50 cents a copy. Printed in U.S.A. Please send all renewals and new subscriptions to: Review for Religious, 3!15 South Grand Boulevard, St. Louis 18, Missouri. Moral Issues in Psychological Screening Richard P. Vaughan, S.J. AS THE use of psychological testing for' candidates to the religious life has become more. widely known and ~ac-cepted, certain moral questions have presented themselve~ to the minds of the superiors who have considered the possio sibility of adopting some kind of a screening program. It is the aim of the present article to consider some of these questions and to offer a solution for each. Purpose of Psychological Testing Psychological testing is a means of evaluating an individ-ual's personality and ability. Its purpose is to predict the suit-ability and fitness of an individual for a position, course of studies, or state of life. When testing is applied to candidates for the religious life, the aim of the program is to determine whether the candidate has the necessary qualifications to lead the life of a religious in some particular institute, such as the Franciscans or Carmelites. These quahficattons are primarily limited to factors of personality affecting mental health. However, when there is a need to know about the intellectual capacity of an individual, psychological testing may also be used. Psychological testing, as presently used by religious for their candidates, does not offer any direct information about what one may call the internal workings of a vocation. Needless to say, it does not measure the influence of grace upon the soul. It does not in any way pretend to fathom the extent to which the soul has been moved by the Holy Spirit. Nevertheless, such testing does in a number of instances give some indication of what might be called natural motivating forces behind a desire for the religious life. In addition to the Workings of grace, the average, candidate usually has a number 65 I~ICHARD P. VAUGHAN Review for Religious of subs~idiary reasons which are instrumental in his choice of the religious state. He might be attracted by the companionship of community life or by' the opportunity to devote his life to study and teaching. Such inclinations frequently manifest themselves in a testing situation. Moreover, sometimes natural motives, which should be secondary, assume primary importance:. In these in-stances, the superior who has received a psychological evaluation of the candidate is in a better position to make a decision as to the candidate's suitability. .Finally, there are cases where the candidate may desire the religious life for purely natural reasons. An example of such a candidate would be the young woman who wishes to enter the convent because conditions at home are intolerable. Psychological testing can give indications of such motivation. It frequently "happens that the candidate is not aware of the influence of such a motive upon her final decision to enter the religious state. Through the medium 0f testing followed by interviews this influence can be brought to light, and thus the possibility of a costly mistake is lessened. The function of testing is very similar to that of the physical examination which is demanded of every candidate before he or she is accepted into the religious life. Both examinations are looking for signs of illness which will render the candidate un-suited for the religious life in a definite order or congregation. The one seeks indications of physical illness; the other, indica-tions of psychological illness. Unfortunately, the psychological aspects of the human being are not as readily discernible as the purely physical. There is much in the psychological life of an indi~vidual which lies beneath the surface and thus passes un-noticed, but .which offers definite indications of-future emotional upheaval. In some cases, the individual consciously defends against revealing this hidden "matter, lest it be detrimental to him. In other cases, the unconscious processes completely hide the matter from the individual himself. Mental fitness for the religious life often depends upon the content of this hidden 66 Ma~'ch, 1957 PSYCHOLOGICAL SCREENING matter. To uncover such material, a c6mbination of psychologi-cal testing and interviews is often needed. Although the untrained person is certainly qualified to make some evaluation of the can-didate's personality, he will usually miss most of this hidden matter which gives a deeper clue to the workings of an indi-vidual's personality. The fundamental goal of any screening program is the detection of the grossly abnormal applicant. By this latter phrase is meant the applicant who gives definite signs of debili-tating psychosis or neurosis. He is the candidate who is mentally ill, although his illness may not yet be recognizable to the untrained religious examiner. In its initial stages, mental ill-ness may easily be passed over unnoticed, unless a concerted effort is made to investigate its possible existence. A testing pro-gram that is well conducted can give some indication that suffi-cient mental .and emotional health for leading a normal re-ligious life is wanting in the candidate. Subsequent interviews by trained personnel can put a'finger on the candidate whose mental illness is serious or gives evidence of becoming serious. Such a candidate is as.unfit for the religious life as the candidate who has tuberculosis or amalignant cancer. In considering the possibility of mental illness occurring after the individual has been received into the religious li~e, it should be called .to mind that the religious life, especially in its earliest phases, is such as to be considerably more taxing on psychological strength than the average life outside the cloister or the convent. It can reasonably be presumed that the seriously disturbed person will become pro-gressively worse under the strain of religious life, since he is usually unable to benefit from the many spiritual and natural helps of this life. The Problem of Personal Data Assessing the mental health of a candidate frequently de-mands a very comprehensive and revealing evaluation of his per-sonality. As a result of this need, religious superiors sometimes 67 RICHARD P. VAUGHAN Review for Religious are in doubt as to their right to investigate such highly personal data. Typical examples of traits that'might be discovered through a psychological screening program are as follows: emotional instability, lack of self-control, paranoid-suspiciousness, and deviant sexual tendencies. It is 'obvious that were such personality charac-teristics widely known, they would seriously handicap the future of the candidate, regardless of what state of life he might eventually choose. In considering this problem it is necessary tO understand fully what are the duties" and obligations of the religious superior who has the task of accepting or rejecting candidates. Upon his deci-" sion re~ts the welfare of the Church, as Well as that of the particular order or congregation to which" he belongs. Many of the faithful look upon religious as the personifica-tions of the spirit and teaching of the Church. When they come in contact with or hear about emotionally disturbed religious, their esteem of the Church as an instrument of personal sanctity is con-siderably lessened. For in the minds .of many of these people, mental illness and sanctity are incompatible. The afflicted person would not be in his present state if he had led a holy-life. Unfor-tunafely, some go so far as. to link mental illness with sin. The psychosis or neurosis is simply the result of past wrong-doing. Although the above-mentioned opinions have no scientific basis, still their prevalence makes the. emotionally disturbed religious a source of scandal for these uninformed laymen and laywomen. A further, danger of scandal arises when the faithful have per-sonal dealings with the mentally ill religious. Psychotic a.nd neurotic symptoms frequently manifest themselves in behavior which in the normal person could only be interpreted as sinful. The outbursts of anger seen in a paranoid are but one example of such behavior. Thus, the superior has the obligation, in so far as he is able, to see that he does not admit candidates who are likely to fall prey to mental disease and thus become a source of scandal to the laity. 68 March, 1957 PSYCHOLOGICAL SCREENING If the 'candidate. is'~ulfim~ately destined for holy orders, the duty of the superior to protect the welfare of the Church is even greater, in as much as the Church relies upon the priesthood for her very life. The menially disturbed, priest c~in be a source of great scandal and actually hinder the apostolic work of the Church. Obligations of Superioks A further consideration is ~he ol~ligation a superior has to his own order or congregation and to the individual members of that order or congregation. Every supekior who receives candidates has a definite obligation to his or her institute to accept only those can-didates who will be able tolead the religious life according to the rule of the particular order or congregation the candidate ~.lans to join. It is, moreover, the duty of the superior to see that the rights of the other members of the.community are" protected. Community life is an essential part of the religious lif~ in most orders' and con-gregations. Experience" snows that the mentally ill can do'much to disrupt community life. Finally, it is the "obligation of the superior to see that only those subjects be ~icceptdd who Wil! be able to further the work of the particular order or congregation. In general, it may be said that the seribusly disturbed neurotic or psychotic contributes very little in his lifetime to the specific works of the order, and often actually hinders that wo'rk. Therefore, since the superior has the obligation to look after the welfare of his order or congregation and its members, he or she has the right to use every legitimate means to accomplish this end, A well-conducted psychological screening program would seem to be a legitimate means of' eliminating those who are incapable of leading the relig-ious life and of fostering the specific works of a given order or congregation because bf poor mental health. Thus, it seems clear that the superior has the right to inves-tigate such highly personal data' as one would obtain from a screening program, if he thinks that such information is neces-sary to determine the mental and emotional health of the candi-date. This right stems from the obligation of the superior to 69 RICHARD P. VAUGHAN Review for Religious protect the welfare of the Church and his order. To accomplish this end, it may happen that the superior will have to investigate matter pertaining to the conscience of the candidate. Ii: this investigation is thought necessary, the superior has not only the right but also the duty to ask about such matters, and the candidate has an equal duty to reveal whatever information the superior thinks necessary to arrive at a correct decision with reference to the existence of a true vocation. It should be noted that all information derived from a screening program is received in the strictest confidence. Thus, it can be revealed only to the superior who must decide upon the suitability of the candidates and, if needed, his or her consultors. Under these circumstances, the fear of any damage that might occur to the reputation o~ the candidate would seem to be minimized. I~ the candidate is rejected, in the minds of his friends and associates he could have been rejected for any o~: a dozen or more reasons. His rejection because oI: poor mental health need never be known. Refusal To Cooperate Before beg!nning a screening program, it would probably be well to inform the candidate by letter of the general aim, nature, and need of such a program. The purpose of the letter is to acquaint the candidate with some of the notions involved in screen-ing and to dispose him or her more favorably towards the pro-gram. The emphasis is placed on the personal advantage of the program for the candidate. A mistake about one's vocation is usually costly in time and money, not to mention the emo-tional upheaval that frequently results when a.religious leaves after several years in the life. Immediately preceding the administration of a series of psychological tests, the psychologist again explains the purpose and need of the program. The candidates are then urged to be frank and honest in answering the items. Most candidates 70 March, 1957 PSYCHOLOGICAL SCREENING will acquiesce in thi~ request, since by this time they realize that the program is devised imt only for the good of the order or congregation that they plan to join, but also for their own good. However, it is not beyond the realm of possibility that a candi-date will absolutely refuse to submit to the testing progr~im. This situation would then ~resent a further moral issue. Has the superior the right to reject" any candidate who refuses to take the psychological te~ts Or who gives every indication that he did not cooperate in taking the tests, thus nullifying the test results? In answering this question, it should be noted that each order or congregation with the approbation of the Holy See has the right to establish the qualifications that it desires among its members. The superior who accepts the candidates acts in the name of the. order or congregation. Thus, he has the duty to see that these qualifications are met. Among the many qualifications for any type of religious life, mental health is a primary requisite. It therefore follows that the. superior can use every legitimate means at his disposal to guarantee that only the fit and suitable candidates are accepted. Psychological screening has come to be an acceptable instrument for determining the suit-ability of candidates as far as their mental health is concerned. Hence, it follows that the superior has the right to refuse admittance to those candidates who reject the testing program or give clear evidence that they did not cooperate, since these candidates have failed to give sufficient indication that they meet one of the essential requirements of the religious life, at least as far as the superior is able to determine. In passing, it might l~e noted that those who refuse to take the test must have a reason for their refusal; and most probably this refusal is con-nected with some kind of psychological inadequacy. Omission of Items Some personality tests demand the affirmation or denial of a number of statements. A certain small percentage of these items ask the testee to affirm or deny past moral faults. When 71 RICHARD P. VAUGHAN Review for Religious the candidate is faced with such items, he is not obliged to answer them, unless such information is necessary to determine the presence or absence of a vocation. It should be noted that these items usually inquire about specific incidents and not about habits of. sin which could interfere with a vocation. The superior has the right to ask about habits of sin when this information affects his judgment as to the existence of a true vocation. How-ever, isolated incidents of moral iapses usually do not stand in the way of a vocation; hence, if the candidate omitted these items, it Would not substantially affect the purpose for which these tests are given. A ready solution to the problem might be the omission of such items from the tests. However, since a number of the personality tests used in psychological screening have been stan-dardized for a .given population and appear in a printed form, it is very difficult to omit the items. An effort'is currently being made to adapt these standardized-personality tests for the ex-clusive use of religious and their candidates and to establish stan-dards of judgment for this particular segment of the popula-tion. These new standardizations will eliminate undesirable items. In the meantime, the psychologist should choose those tests which are least likely to be affected by this difficulty; where this is not possible, he should make allowances in his interpretation of the test results for a few unanswered items. How Much Confidence in the Testing Program? A further question arises: How much confidence can a superior place in a psychological testing program for candi-dates? The superior not only has an obligation to his own par-ticular order or congregation, but he also has an equal, obligation to the candidate who feels that he has a vocation. Psychological testing for candidates has been used by a number of orders and Congregations of both religious men and women. For the most part, these various religious groups have expressed their satis-faction with the results. However, it should be borne in mind 72 Ma~'ch, 1957 PSYCHOLOGICAL ~CREENING that the whdle program is a" relatively new movement in the Church and that more time is needed before one can reach a certain judgment as to the value of such a program. The tests which are commonly used for ~andidates to the religious life have proved themselves in other areas. Some have and are being used in psychiatric .and psychologial clinics to determine path-ology. It should also be noted tha~ some of the tests used with rdligious candidates have been adapted for this specific, purpose and thus should be even more valuable when used with these populations. Nonetheless, until more data have been gathered and scientifically evaluated, it would s.eem that tl~e most prudent course of action for any superiok who is initiating a testing pro-gram would demand, a cautious and at times skeptical 'acceptance of data received from the testing program. In the beginning, some kind of an interview by trained personnel for those candi-dates who scored poorly on the tests would seem to be almost imperative. In those relatively few instances where test and in-terview results show gross deviation from the normal, rejection of the candidates would seem to be in order. In those cases where the diagnosis from the test results is in doubt, it would seem that the more prudent course in initiating the program would usually be to accept the candidate and observe the nature of hi~ progress ~during the early years of the religious life. ¯ Professional Secrecy A screening program can be administered either by a mem-ber of the religious community who has received adequate train-ing'in psychology or by a lay psychologist who has had experi-ence in clinical testing. Since there are many aspects of the religious life which a layman cannot fully understand, the pro-gram conducted by trained religious personnel is highly desir-able. Once the test results have been interpreted and necessary interviews held, all the information derived from these sources is gathered together and an evaluation of the personality of the candidate is drawn up by, the psychologist. The information 73 RICHARD P.' VAUGHAN Review for Religious contained in these reports has been obtained through the medium of~ professional confidence since the psychologist' is bound by the same type of secrecy as the physician or lawyer who obtain confideniial matter.from their clients. The.candidate, therefore~ has every right to expect that this confidence will b~ safeguarded. Hence, the psychologist can submit the information obtained through testing only to the. religious superior or som~eone ap-pointed by the superior to make the decision as, to the acceptance or rejectiori of the candidate. To reveal the results to any other member of the community or to anyone else, such as a pros-pective ~employer once the application' has been rejected, would involve a violation of professional secrecy. The superior who receives the information from the psy-chologist is not free to speak of it to other members of the com-munity, unless he thinks that he needs to" seek advice from one of his consultors before ~arrivi~ng at a decision, for he is ~bound by the same obligation of secrecy as the psychologist. More-over, if the superior can obtain the advice of the consultors without revealing the identity of the candidate, he should do so. Among certain communities, there is the practice of allowing the master of novices to read the personality evaluations 0f can-didates. Such a procedure would seem to prejudice unduly the master's opinion of the candidates before they are received into the religious life. The doubtful cases especially suffer from this practice. Furthermore, since the novice, while still a candidate, consented to take the psychological examination for the sole pur-pose of determining his suitability, it would seem morally wrong t6 reveal the contents of these tests to the magter for the added purpose of future guidance and direction, unless the novice gives his consent. Rejection of the Candidate /~ When a candidate has been refused admittance into an order or congregation because ot~ poor mental health as indicated by testing and interviews, further moral problems present them- 74 March, 1957 PSYCHOLOGICAL SCREENING selves. The first question that arise~ in such ~in event is whether the candidate should be informed of the specific reason why he has been rejected. In view of the fact that there are several possible reasons besides lack of mental health or psychological fitness that can determine the decision of a superior in accepting or rejecting a candidate, many religious communities prefer simply to inform the applicant that he or she does not appear suited for the religious life. The exact reasons for the rejection are not given; or if they are given, they are stated in such general terms that the candidate does not fully comprehend their import. Hbwever, the outcome of such a procedure sometimes results in a cdrtain amount of discontent on the part of the rejected can-didate. Often this discontent is also manifested by the religious who is sponsoring the candidate. On the other hand, it would seem that the superior has only the obligation to see that the qualifications set down in his institute are fulfilled. If the can-didate does not meet these qualifications, then, in justice to his order, he must reject the candidate; but this rejection does not necessitate his telling the applicant why he has been refused. The decision to reject a candidate poses a further problem, namely, does the superior have any obligation to advise the applicant who is mentally and emotionally disturbed to seek some type of treatment? If such an obligation does exist, it certainly is not one Of justice. Out of justice the superior is simply obliged to inform the candidate that he is not suited for the life. It may then be asked whether out of charity he should give the rejected candidate some advice as to his need of treatment and offer suggestions as to how he might obtain this treatment. If the rejected candidates are not too numerous and there are local facilities which are in a position to offer therapeutic time, it would then seem likely that the superior should out of charity offer some help in this regard. For if nothing is said, there is a great likelihood that'~the illness will become progressively worse until it reaches that state where treatment will be extremely diff'- 75 RICHARD P. ~AUGHAN . Review for Religious cult, if not impossible. Mental illness ;s much more susceptible to treatment in the young than in the old. If hn emotional dis-turbance exists which is not too deep-seated, it is not beyond the realm of possibility that the applicant can be treated and reapply for admittance after a couple of years. In.this manner, a voca-tion can be saved. All the above-mentioned~suggestions imply that the candidate will be informed of the exact nature of his illness, so that he can take some action to rid himself of the affliction. However, if the superior does not see his way clear to offer some suggestion as to possible means of alleviating the difficulty, it would-seem more prudent not to inform the candidate of his condition. Such information without any. hope of doing something about the situation can only lead toga state of frustra-tion and consequently agitate the illness of the rejected candidate. Use of Test Results After Entrance A final aspect pertains to the use of testing results after the candidate has been received into the religious ,life. In any group, of candidates entering the religious life, "there will most probably be some who have been accepted even though their psychological fitness for the life is still in doubt. A number of these doubtful cases will give some indication during their postu-lancy that they ma)) not be completely suited,for the .life. .When the decision must. be made as to Whether they should receive the habit, some superiors will include the psychological evaluation at the .time of entrance as a factor in turning their judgment one way or the other. Since the postulancy is a time of trial, in which both the order or congregation and the individual postulant are trying to determine whether a true vocation is present, it would seem that the superior, who represents the o~der, is justified in using every legitimate means at his disposal so as to arrive at a correct decision. The results of the testing program can be a very valuable aid in reaching this decision. Since the time of postulancy is relatively short, the original test results w0uld prob-ably still- apply to the postulant in doubt. However, if changes 76 March, 1957 PSYCHOLOGICAL SCREENING in personality have become conspicuous during this period, it would be wise to ~e-evaluate the individual through testing and, if necessary, through interviewing. If the postulant has been allowed to take the habit; but, at the end of .the novitiate, there is still some doubt ~asto the psychological fitness, then retesting wouldseem to be in order since the element of more than one and a half years in the religio~us life will significantly influence the personalitypattern of thee novice. This retesting will also give an indication as towhether, during the course of the novitiate, the individual has become more or less psychologically fit for the religious life. Retest results will, thus, furnish helpful supplementary material for the superior who is faced with the difficult~ decision of allowing or refusing permission to take the first vows. If the tests can be evaluated by the same psychologist who had previously conducted the testing program, the results should reveal acciirate and valu-able material. However, it should be noted that neither novices nor reli-gious with their vows can be forced to submit to psychological testing. Such a program of testing is equivalent to a manifesta-tion of conscience, which according to canon law no superior can demand of his subject. The superior, therefore, may not threaten the religious with dismissal if he refuses to take the tests. He should feel free to point out to the subject whose vocation is in dbubt the. advantages of a psychological program. He may not, however, word his advice in ~uch a fashion as to exert pressure upon the religious to submit to the testing. Moreover, the religious who has undergone the psychological investigation must either explicitly 0r implicitly give permission to the superior to obtain the results from the psychologist, It may well be that the religious insists upon dealing directly with the psychiatrist or psychologist in arriving at'a final decision as to whether he or she has a vocation to the religious life. In this case, the superior 77 I~ICHARD P. VAUGHAN ~ould ~ave no fi~t to t~e ~ghly personal data derived from t~e tests and subsequent ~nterv~e~s. Conclusion Psychological screening is a relatively .new approach to the problem of determining 'mental and emotional fitness for the re-ligious life. As in any new movement, questions and doubts are bound to arise. In the case of screening, not the least of these questions and doubts are of a moral nature. However, if the purpose of screening is fully comprehended and the basic principles of moral theology are correctly applied, satisfactory solutions can be found. In the light of these solutions, a cau-tious and prudent use of a well conducted screening program can be extremely valuable and morally justifiable in deciding whether the candidate has the requisite psychological fitness for the religious life. SUMMER INSTITUTES FOR RELIGIOUS The Institute for Religious at College Misericordia, Dallas, Penn-sylvania (a three-year summer course of twelve days in canon law and ascetical theology for sisters), will be held this year August 20-31. This is the second year in the triennial course. The course in canon law is given by the Reverend Joseph F. Gallen~ S.J., that in ascetical theology is given by the Reverend Daniel J. M. Callahan, s.J., both of Wood-stock College. The registration is restricted to higher superiors, their councilors and officials, mistresses of no~ices, and those in similar positions. Applications are to be addressed to the Rev. Joseph F. Gallen, S.J., Woodstock College, Woodstock, Maryland. The Reverend Owen M. Cloran, S.J., will direct an Institute in Canon Law for Religious Women at St. Louis University, June 10-14. During the summer session from June 18 to July 26, the religion department will include courses on the sacramental life, Sacred Scrip-ture, moral guidance of adolescent girls, and God the author of the supernatural life. Inquiries concerning the Institute or the courses should be directed to the Department of Religion, St. Louis University, St. Louis 3, Missouri. 78 The Religious Teacher and Vocal:ions Sister M. Aurelia, O.S.F. NO ASPECT of the life of a priest or of a religious brother o~ sister is so mysterious as the manner in which the individual received the call to this special form of life. Every religious vocation has a divine origin; God is its first cause. Seemingly, there are many secondary causes; but, in the last analysis, a religious vocation comes from.God Himself. God does, however, make use of various agencies and circumstances to accomplish His purpose. The home, the Church, and the school often serve indirdctly as God's instruments in the develop-ment of vocations. A good Catholic home is the nursery for religious vocations. Statistics prove that a home in which the parents are leading truly Christian lives produces more vocations to th.e priesthood or the religious life than homes where the parents are careless and indifferent Catholics. Zealous priests, by their counsel .and friendly interest, direct many chosen souls to the service of God as priests, brothers~ or sisters. Many a religious vdcation has been brought to life by a prudent director. The Catholic school, however, is predominantly the source of religious vocations. Whil~ it is true that some earnest young people who have not had the opportunity of attending a Catholic school have become good priests, brothers, or sisters, the greater number of vocations are found among young people who are the product of Catholic schools. Therefore, religious teachers play an important part in God's plan for vocations. The manner in which God calls individuals is as varied as the characters of the individuals themselves. Some are called 79 SISTER M AURELIA directly; for example, John and Andrew, the first disciples of Our Loid, were called directly by Christ when He said to them, "Come and see." Peter was brought to our Lord by his brother Andrew. Even today some souls' receive a direct call from our Lord when He says to their wavering hearts, "Come and see." Probably most calls today are indirect, coming to souls through the instrumentality of others. It may be through a kind word, a tactful suggestion,., or the personal example of a priest or a religious brother or sister. It is, then, one of the most sacred duties of the religious teacher to develop a real understanding and appreciation of the religious life, to explain its concepts and ideals, and to create in the minds of the young a willingness and an ability to assume a life of prayer and sacrifice. This means to make young people vocation-minded, to make them reflect that perhaps God has chosen them to be among His select ones. " The personality of the teacher plays an important role in this respect. Some one has aptly said, "Though we soon forget what our teachers taught us, we readily remember the teachers themselves, their personality, their whims and humors, their ideals and enthusiasm, the ~ltmosphere they created and the spirit in which they worked.~ Names, dates, details of events fade away; but the personalities of the teachers have left lasting impressions." 'The personal example of a brother or sister is more potent than words. What we are is of greater importance than what we say. Nothing we say influences as much as what we how we acl. Our pupils see us as we really ar~', not as we think we are. We cannot hide our faults and defects, for our lives are as mirrors reflecting our inner selves. Our actions will show more plainly than words that we love our way of life, that we are happy, that we are glad to serve God as religious teachers, that our whole aim in life is to save our souls by drawing others to the knowledge and love of God. Let us examine ourselves. Do our words and actions reveal th~ v~rtues expected of a good religious? Are we friendly, 80 March, 1957 RELIGIOUS VOCATIONS patient, courteous, sympathetic? Do we exhibit self-control at all times, show practical piety--not the mushy, sentimental kind, but sincere humble devotion? Have we a prudent zeal'for the honor and glory of God and the salvation of souls? Kindness, charity, and consideration for others are the most attractive virtdes in a religious teacher. A teacher who is just and square, who is honest and sincere will attract more young people to the religious life than another who speaks piously of virtue and love of God, but who may be unjust, insincere, un-sympathetic, and unforgiving. A teacher who holds a grudge or indulges in spiteful remarks will never instill a love for the religious life. Many a vocation has been nipped in the bud or given up entirely because of a sarcastic, unjust, or disagreeable teacher. Remember that a holy and happy religious is the best advertisement for his or her community.': What kind of advertisement am I for my community? Do I repel others by my brusque, sharp, and domineering manners? Am I kind and considerate in my dealings with my pupils?" with my fellow teachers? Do I always remember that I represent the meek and gentle Jesus? Our love, our enthtisiasm and devotion to our work, tour sincere appreciation of our holy vocation will act as a powerful magnet, drawing others to follow more intimately the loving Christ as a priest, brother, or sister. Good example, prayer, sacrifice, and a holy life are the best means by which we may hope to influence others and make them vocation-minded. OUR CONTRIBUTORS RICHARD P. VAUGHAN is an instructor in psychology at the University of San Francisco and clinica! psychologist for the Mc- Auley Clinic, St. Mary's Hospital, 'San Francisco. SISTER M. AURELIA is co-author of Practical Aids for Catholic Teachers and, after teaching school for fifty-four years, is now retired at the Mother House, Millvale, Pennsylvania. DANIEL J. M. CALLAHAN, pro-fessor of dogmatic theology for thirty years, is now engaged in coun-selling and retreat work for priests and religious at Woodstock College, Woodstock, Maryland. R. F. SMITH is a member of the faculty of St. Mary's College, St. Marys, Kansas. 81 The Background :he. ¯ Superna!:ural Lit:e Daniel J. M. Callahan, S.J. m~mO STRIVE for the perfection of the supernatural life is mandatory for us as religious. ~ Obviously then, our asceti-cism must be founded on the truths of faith, and a thorough appreciation of them will be the strongest incentive to the cor-rection of our faults and to the practice of virtue. In con. sequence,, a clear understanding of the supernatural is of primary importance first for our personal sanctity and then for the success of our apostolate, which is, like that of St. Paul, "To announce among the Gentiles the good tidings of the unfathomable riches of Christ, and to enlighten all men as to what is the dispensation of the mystery which has been hidden from eternity in God, who created all things" (Eph. 3:8-9). The present paper aims at the exposition of the background oi: the supernaturalas it appears in divine revelation. Though grafted on the natural, the supernatural life abso-lutely transcends the natural, but the better we comprehend the latter, the more readily shall we apprehend the fo~mer. What then is the implication of a state of nature and of a.completely natural life? Though such a condition never existed for human beings, God could have established 'it and been satisfied with it. It would mean that we w.ould be made up of body and soul, of matter and spirit, together with all the capabi!ities requisite for the discharge of human activity and for the attainment of the purpose of our creation. We would have our present composite nature resulting from the components just mentigned, a human personali~ty equipped for the functions of vegetative, sentient, .rational life and requiring due subordination and coordination to our intellect and will for the perfection of the whole. For a composite entity could subsist and evolve only on the supposi-tion of harmonizing its constituents and bringing them under 82 THE SUPERNATURAL LIFE the confrol of the highest of them. Lack of such subordination would cause life to languish, to disintegrate, and ultimately to cease. In consequence, even a purely natural life would involve struggle because of the two levels in our nature, each of which would be drawn to its own gratification, the merely pleasurable and the morally good. There could be a conflict of passion against will, an experience that could be arduous and distressing, although these unruly impulses would not be irresistible. The free will could and should restrain them through inhibition, modera~ tion, and the stimulation of opposing urges to good. In like manner, through self-love and pride, the free will could rebel against the Creator recognized as Supreme Lord, and sin. Man could arrive at the basic principles of mori~l conduct and realize his obligation to shape his life in harmony with them. He would thus be in possession of natural religion, embracing a body of truths .to be accepted, o~ duties to be fulfilled, and the cor-responding sanctions, full natural happiness or proportionate punishment in a future life, for the observance or violation of such fundamental duties. The creation of the universe, and of man in particular, was utterly gratuitous, the outcome of ineffable love. It was ef-fected, not that God might acquire something hitherto wanting, but in order to share the divine treasures with His creatures. Such is the way of true love: it purposes, not the enrichment of the lover, but that of the beloved. Infinite in every manner, God cannot increase His possessions, but He can and does apportion them among His creatures. To this love we all owe our origin; and, having lavished on man all that is inherent to his nature, the Almighty might have been content with His majestic universe and prescribed for us that we employ our native powers for the acquirement of our perfection and ulti-mate destiny, which would consist in a knowledge and love of God derived from the world around us and in a proportionate 83 DANIEL J. M. CALLAHAN Review fo~" Religious happiness here and in the world to come. The creature man could lay claim to nothing more: But God was motivated by love, and true love never says enough, for its measure is to love Without measure. God could and would do for man something more wonderful. Leaving intact his human nature, God engrafted on it another nature, a reality absolutely transcending the re-quirements and exigencies of his nature, a finite participation in the divine nature, constituting him His child and ordaining him to partake of His life through grace here and through the light of glory in the world to come. In a very summary style, such is the content of the revealed truth of our elevation to the super-natural order. A brief clarification may be desirable. God has made known to us the eternal generation of His divine Son, who while differing in person from the Father, shares in one and the same nature with Him. The Second Person is the natural Son of God, consubstantial with the Father, and with the latter the divine principle from which proceeds the Holy Spirit. This is the adorable mystery of the H01y Trinity. Analogically, in a finite manner, at the moment of man's creation God adopted him, extending to him the divine filiation. Rema!ning a creature, man was elevated to the dignity of son of God, enabled to live on a level exceeding all man's natural powers, and to enjoy forever the immediate vision of God in heaven. We are in the presence of a divine marvel, conferred on our first parents, and sincerely proffered to their offspring. Thrbugh the most disinterested and inexpressible goodness and love, G~d implanted in their souls what, not inappropriately we trust, may be termed a supernatural organism, closely paralleling their natural organism and admirably fitting them i~or their adopted life. This included sanctifying grace, corresponding to the human soul, the infused virtues and gifts of the Holy Spirit, analogous to human faculties, and actual grace to supplement God's natural cooperation in created activities. In virtue of habitual grace we 84 March, 1957 THE SUPERNATURAL LIFE share, in a finite degree, in the divine nature; we are God's'chil-dren and heirs of heaven. The infused virtues and gifts of the Holy Spirit perfect our faculties, and actual grace sets the organ-ism in action, enabling us to perform supernatural, meritorious deeds that confer on us a title to the vision of God and life e~ernal with Him. In addition to this supernatural organism the Creator bestowed on our first parents the prerogative of integrity, a preternatural gift excelling their natural constituents and implying the absence of concupiscence and the control of the passions, which, with-out rendering them impeccable, greatly facilitated the practice of virtue. By nature, too, man is incident to sickness and death, but a specific disposition of divine providence gave assur-ance to him of the immortality of his body. Finally, in order to ready Adam for his role as head of humanity, he was granted infused knowledge of the truths needful for the discharge of his unique responsibility. Such privileges implemented human nature with moral rectitude, adjusted it to the life of gr.ace, and, with the exception of infused knowledge, were not a pdrsonal endowment, but a family patrimony to be transmitted to us, conditioned on Adam's fidelity to God. To enable"them to .merit heaven, our first parents~ retained their freedom, the power of turning from real good to that which is btit apparent good. A divine precept was imposed on them. Satan tempted them to disobedience and because of pride and sensuality they succumbed. With the knowledge of God's liberality to them, His inalienable rights to their compliance, the gravity of the mandate, and the severity of the sanction, their willfulness implied a negation of the Creator's dominion and wisdom, and was a grievous sin. What were the consequences? God might have put them to death immediately, b'ut His goodness and mercy are in the fore. He forebore, and though they had forfeited sanctifying grace God condescended to retain in them the virtues of faith and hope. 85 DANIEL J. M. CALLAHAN Review for Religious Through actual grace He induced them to repent, forgave the .sin, and gave them the assurance of a redeemer who would vanquish the evil spirit and reinstate fallen humanity. Nor was their nature impaired, and though weaker in comparison with the energy it enjoyed through the prerogative of integrity, there~ is no conclusive evidence that it was more feeble than it would have been in a purely natural order. In lieu of inheriting their original patrimony, because of the sin of our first parents, we enter the world destitute of sanctifying grace, the infused virtues, the gifts of the Holy Spirit, integrity and immunity from sickness and death. Our situation is similar to that of a child born after the loss of the father's wealth through fault or financial failure: we have suffered a mo-mentous deprivation, but no injustice. The resultant struggle against our lower nature may be arduous and protracted, .but God will never be wanting with His grace and we can achieve victory. Having vividly depicted this inner conflict, St. Paul poses the question: "Unhappy man that I am, who will deliver me from the body of this death?" And he replies at once: "The grace of God through Jesus Christ." Salvation is attainable only through the grace merited ~or us by Christ. Impelled by purest love and measureless kindness, through the mystery of the Incarnation the Second Divine Person became one of us that through our incorporation in Him we may be one with Him. Through a life of obedience and self-abnegation, of adequate and even super-abundant reparation, our Blessed Lord compensated the divine majesty outraged by sin, rendered to God perfect praise, glory, service, and thus reinstated us in the supernatural life. Such is the Catholic dogma of the redemption, operative through the foreseen merits of Jesus from the Fall and effective for all time. Through the infusion of sanctifying grace original sir/ is remitted, and our natural faculties are properly orientated 86 March, 1957 THE SUPERNATURAL LIFE a.nd fortified by means of the infused virtues, .~the,gift~. of the Holy Spirit and actual graces. Christ established the Church,in which and through which He perpetuates His religion, a~suring to God perfect worship, and to us divine truth, wise guidance, and transcendent sanctity. The universal Mediator, the magnetic Ideal for all, through His transforming, divinizirig grace, remedies ~he disasters of sin, and through His sacraments and constant inspirations enables us to approximate the blessed statue of integ-rity forfeited through sin, thus restoring peace, s.ecurity, unioii here, and effortless beatitude in the life beyond. In conclusion, it may be well to assess our practical appr~ci.a-tion of the supernatural and of our superhuman dignity as chil-dren 6f God, brothers and sisters of Jesus. As religious we have superior advantages and we are circumscribed with every safe-guard. Profound faith, constant vigilance tempered with con-fidence, recollection, prayer, self-abnegation are the most appro-priate expression of our gratitude and the efficient means of expanding our new life in Christ, SOME BOOKS RECEIVED [Only books sent directly to the Book Review Editor, West Biaden College, West Baden Springs, Indiana, are included in our Reviews and Announcements. The following books were sent to St. Marys.] Nature: The Mirror of God. Report of the Thirty-Sixth Annual Meeting of the Franciscan Educational Conference, St. Anthony" on-the-Hudson, Rensselaer, N. Y., Aug. 16-19, 1955. By the Fran-ciscan Educational Conference, D.C. $3.50 (paper ~over). Hacia el origen del hombre. Pontificia, Comillas (Santender). The Bible and the Liturgy. Capuchin College, Washington 17, By V. Anderez, S.J. Universidad 120 pesetas (paper cover). By .Jean Danielou, S.J. University of Notre Dame Press, Notre Dame, Indiana. $5.25. The New Ritual: Liturgy and Social O~der. Proceedings of the National Liturgical Week, Worcester, Mass., 1955. By the Liturgical Conference, Elsberry, Mo. $2.00 plus 8c postage (paper cover). The Family Rosary Novena. By Leo M. Shea, O.P., and William Sylvester. Catholic Art Services, Inc., 500 South 4th St. Minneapolis, Minn." $1.00 (paper cover). 87 The I:: lucat:ion and Format:ion ot:: Religious Priest:s Pope Pius XII [EDITORS' No'i~E: This apostolic constitution was issued May 31, 1956, under the title Sedes Sa~ientiae. It states the general principles which are to govern the formation of religious destined for the priesthood. Many of these principles, we think, will be of interest to all religious. The original Latin text appeared in the ilcta/l~ostolicae Sedis, 1956, pp. 354-65.] sEAT OF WISDOM, Mother of God Who is the Lord of all k~owledge, and Queen of the Apostlesmsuch is the Most Blessed Virgin Mary, to whose honor We dedicated an entire holy year. With special reason, then, is she considered the Mother and Teacher of all those who embrace a state devoted to. the acquiring of perfection and at the same time st'~ivd to carry on the apostolic warfare of Christ the Highpriest. The pursuit of so excellent a vocation--religious, and at the same kime priestly and apostolic--urgently demands for its effective realization the leadership and assistance of her who has been appointed the~ Mediatrix of all graces pertaining to sancti-fication and who is rightly called the Mother and Queen of the Catholic priesthood and apostolate. We earnestly implore her favor, therefore, that just as she has procured for Us light from above in framing these regulations, so she may by her. protection assist those whose duty it will be to put them into effect. In the gracious kindness of God's providence it has hap-pened that, throughout the centuries, Christ the Redeeemer has breathed into souls of His predilection in an interior and, as it were, mysti~ conversation that invitation once offered in His living voice to the young man who asked Him about eternal life: "Come, follow Me" (Mt. 19:21). Some of those who by the grace of" God heard that call and like the holy apostles pro-claimed, "We have left everything and followed Thee" (Mt. 88 RELIGIOUS FORMATION 19:27), were also made by our Lord "fishers of men" (Mt. 4:19) and "laborers" chosen by Him to be sent "into His vinyard" (Mt. 9:38). This double vocation occurs today just as in former times, since the union of the states of religious perfection with the priestly dignity and apostolic ministry has become daily more frequent and intimate. For, generally speaking, the monks of antiquity wer.e not priests. The few among them who were forced almost of necessity tb accept the prie.sth.ood in order to convert men to Christianity were somewhat drawn away from their own Rule. In later times the mendicants, although imbued~ with an admirable apostolic zeal, were not all required by their Rule to be priests. Even the holy Father of Assisi himself was not a priest. The canons regular on the contrary, and especially the clerks regular, by a special divine vocation received and exer-cised sacred orders. Finally, innumerable congregations and so-cieties of common life imitated them as clerical institutes. To these are added in our own day (fo~ ~God always provides for the needs of each age) some secular clerical institutes. Besides, at the present time, even in the older orders of the Latin Church which are not formally lay orders, all the mem-bers, with the'exception of those who ard called coadjutors or conversi, are destined for the priesthood, which is, in fact, a strict requirement for those who govern these orders. Consequently, in our time the Church has the benefit of a great host of ministers who devote themselves both to the acquisi-tion of. perfection by the practice of the evangelical counsels and to the fulfillment of the priestly office. This multitude of men constitutes what is called the religious clergy, side by side with those who are called the secular or diocesan clergy. Both are vigorous and flourish in the spirit of fraternal emulation and fruitfully assist one ariother under one and ihe same supreme authority of the Roman Pontiff, with due respect, of course, to the power of the bishops. 89 P~us XII Review for Religious In'order to attain properly 'and surely their double end, it ~must be evident to all that the religious clergy need wise norms by which to guide and promote their education and formation, whether it be religious or clerical and apostolic. Hitherto this need has been satisfied chiefly by the stitutions and' statutes ~of each group by which the training of the young men and their course of studies are regulated; and, of course, prescriptions and regulations of the Holy. See are' not completely lacking. Still, a set of general, coordinated, and more complete, norms which would be supported by the apostolic authority and which would be universally obseived has long been desired in order that this important work, which is of the highes.t moment for the good of souls, may be placed on a sedure foundation .and with continuous and fitting effort~ may be fruit-fully developed and perfected. So excellent a work requires the constant vigilance of the Apostolic~ See itself. Indeed, the diocesan seminaries, which are institutions for the common good in the Church, are under the active care and perpetual control of the Sacred Congregation of Seminaries and Universities. By the same token schools which are recognized and sanctioned by the Church as proper to those who are tending to perfection are likewise institutions for the common good and are subject to the authority of the Sacred Congregation for Religious. It was for these many reasons that, by Our apostolic author-ity, we ratified in 1944 within the Sacred Congregation for Religious, "the erection and establishment of a special committee or commission of qualified men who are to investigate all the questions and matters in any way" pertaining to the religious and clerical education of aspirants, novices, and junior members of any religious order or.society of men living the common .life without vows and also their instruction in letters, the sciences, 'and the ministry" (AAS 36 (1944), 213). 90 March, 1957 RELIGIOUS FORMATION This committee was ~made up of experienced men from different religious bodies and different nations. When the gen-eral congress of the states of perfection was called in 1950, all the existing documents which were relevant had been examined, details of information had been gathered from all parts of the world in accordance with the circular letters sent to all general superiors, and an immense file had been accumulated. After-wards, using various appropriate proposals suggested during the congress, the commission reconsidered and revised the schemata already prepared and finally submitted them for Our approval. Now, therefore, We are issuing a number of statutes, with a preamble containing certain fundamental principles and norms concerning the education and formation--religious as well as priestly and apostolic--of candidates. These principles and norms are to be kept in mind at all times by everyone concerned. II. In the "first place, We wish it to be clear to all th~it the foundation of this entire life, which is called the divine vocation, whether it be religious or priestly and apostolic, consists of two essential elements, one divine and the other ecclesiastical. In regard to the first, the vocation from God to enter the religious or priestly state is so necessary that, without it, the very founda-tion on which the whole edifice rests must be said to be wanting. If God does not call a candidate, His .grace does not move 'nor help him. Indeed, a true vocation to any state must be regarded as, in a measure, divine, in the sense that God Hims.elf is the principal author of all states and all dispositions and. gifts, whether natural or st~pernatural. Bu~ this is especially true of a religious and priestly vocation which is resplendent with so sublime a title and which abounds with so many natural and supernatural endowments that it cannot but "descend from the Father of lights from whom every best and perfect gift comes" (James 1:17). 91 PIUS XII Review for Religious The second element of oa religious and sacerdotal vocation, as the~ Roman Catechism teaches, is this: "Those are said to be called by God who are called by the lawful ministers of the Church." This by no means contradicts the things We have said about the divine vocation; rather it is most closely associated with them. The divine vocation to the religious and clerical itate means that one is destined to lead publicly'a life of self-sanctifiCation and to exercise a hierarchical ministry in the Church which is a visible and hierarchical society. Consequently, this vocation must be authoritatively approved, accepted, and controlled by the hier-archical superiors to .whom the government of the Church has been divinely committed. All who are charged with the task of bringing to light and testing such vocations must be alert to these truths. They must never in any way force a person to embrace the priestly or religious state, nor may they persuade or accept anyone who does not clearly show the true signs of a divine vocation. Similarly, no one must be urged to the clerical ministry who indicates that he has received from God a vocation only to the religious life. Moreover, those who have° been given the gift of a religious vocation must not be pressed or drawn into the secular, clergy. Finally, let no one be turned from the priestly state who is known by definite signs to be divinely called to it. Evidently, then, those who aspire to do service as clerics in the state of perfection and for whom these norms are estab-lished must have at the same time all those qualities which are required to constitute a multiple vocatibn of this kind, religious as well as sacerdotal and apostolic. Consequently, all the gifts and qualities which are considered n~c'essary for the fulfillment 6f divine offices so sublime ought to be found in them. III. Moreover, the ~eeds of the divine vocation and the qualities required for it, even when present, obviously need education and 92 March, 1957 RELIGIOUS FORMATION formation to develop and mature. Nothing is immediately perfect at birth, but attains perfection by degrees. In regulating this development all the circumstances both of the person who has been divinely called and of place and time must be taken into account in order that the desirdd end may be effectively reached. The education and formation of the junior members, therefore, should be thoroughly sound, enlightened, solid, and complete. It should be wisely and courageously adapted to present-day needs whether internal or external. It ought to be assiduously developed and watchfully tested with regard to the perfection both. of the religious and of the priestly and apos-tolic life. We know from experience that only proven and well-chosen teachers can do'.all this. These men.mult not only be eminent in learning, prudence, and the discernment of spikits and well-equipped by their varied experience of men and affairs and by their other human gifts; but they must also be filled with the Holy Spirit and that sanctity which will make them an example of virtue before the eyes of the young men. In the whold matter of education, certainly, men are more atkracted by virtue and a good life than by words. In the accomplishment o~ this important task, ~:he first rule for the educator should be that which our Lord proclaimed in the Gospel: '!I am the good shepherd, the good shepherd gives his life for his sheep , . . I am the good shepherd, and I 'know Mine. and Mine know Me" (Jn. 10:11, 12, 14). St. Bernard expressed the same rule in these words: "Learn that you must be mothers of your subjects and not lords: strive rather to be loved than to be feared'~ (Sermon 23, On the Canticles). The Council of Trent likewise frequently exhorts that ecclesiastical superiors "must first be admonished to remember that they are shepherds and not tyrants and that they must so rule their subjects as not to domineer over them but to :love them as sons and younger brothers. They ought to endeavor by exhortation and admonition 93 PIUS XII Review for Religious to deter them from what is unlawful lest they be compelled to administer due punishment after faults have been committed. Yet if, through human frailty, their subjects have done wrong, t.hey must observe the precept of-the Apostle, and reprove, entreat, rebuke them in all kindness and patience. Benevolence towards those who need correction is certainly more efficacious than severity, exhortation is better than threats, and charity accomplishes more than force. If on account of the gravity of the offense, there is need of the rod, then rigor must be tem-pered with gentleness, justice with mercy, severity with clemency. Thus, without harshness, the discipline so salutary and necessary for public order may be maintained; those corrected may amend their ways; or, if they are unwilling to repent, others may be deterred from wrongdoing by the wholesome example of their punishment" (C.I.C.c. 2214, § 2; Conc. Trid. sess. XIII de ref. cap. 1). :~ Moreover, let all those who in any way are charged with the instruction of candidates remember that this kind of education and formation demands an organic progression in which all suitable resources and methods are used according to circum-stances. The whole ~nan must be considered under every aspect of his vocation so that he may be molded in every part into "a perfect man in Christ Jesus" (Col. 1:28). As to the means and techniques of training, manifestly those based on nature itself and those which are supplied by the human research of our day, if they are good, are not to be despised. In fact, they should be highly esteemed and wisely used. Nevertheless, no error could be worse, in the formation of such select subjects, than to rely solely or too much on natural means of this kind, and to esteem of less importance or to neglect in any waylthe instruments and resources of the supernatural order. Indeed, to attain religious and clerical perfection and an abundance of apostolic fruit, the supernatural means, such as the sacraments, prayer, mortification, and others of this kind ~ire not merely neces-sary but primary and altogether essential. 94 March, 1957 RELIGIOUS FORMATION While keeping this proper order of procedures and means, however, nothing should be neglected that conduces in any way to the perfection of body and mind, to the: cultivation .of all the natural virtues and to the vigorous formation of the whole man. Thus, the supernatural formation, whether religious or priestly,' will adhere to a very solid foundation of natural goodness and cultivated humanity. Surely, the way to Christ becomes easier and more secure for men, io the extent that there appears in the person of the priest "the goodness and kindness of God our Savior" (Tit. 3:4). Although the human and natural formation of.the religious clergy is to be highly esteemed by all, there must be no doubt that supernatural sanctification of the soul holds the first place in the total course of training. For if the admonition of the Apostle pertains to every-Christian: "This is the will of God, your sanctification" (I Thess. 4:3), how much more does it apply to a man who has not on!y been enriched by the priegt-hood but who has p-ublicly professed his intention of striving for evangelical perfection itself? Indeed, by his office he becomes an instrument for the sanctification of others. Upon his own sanctity, therefore, depend in no small measure the salvation of souls and the spread,of the kingdomof God. Let everyone, then, in those states devoted to the acquisition of evangelical perfection remember and frequently consider be-fore God that they do not sufficiently fulfill the duties of their profession if they avoid grave sins or, with God's help, even venial sins. It is not sufficient to carry out only materially the precepts of superiors nor even to observe the vows or the obligations by which one is bound in conscience. It is not sufficient, finally, to obey one's own constitutions, according, to which, as the Church commands in her sacred canons, "each and every religious, superior as well as subject, is bound to order his life . . . and thus tend to the perfection of his state" (C.I.C. c. 95.3). All this they must do with full spirit and a burning 95 Review fo~¯ Religious love, not just from necessity, but also "for conscience's sake" (Rom. 13:5). Assuredly, if they are to ascend the heights of sanctity and to show themselves living fountains of Christian charity to all, they must be on fire with unbounded love towards God and neighbor and be adorned with every virtue. IV. When provision has been made for the sanctification of ,the soul, care must also be given to the most exact intellectual and pastoral education of the religious clergy. In view of its importance and aware of Our supreme duty, We desire to set forth and to recommend somewhat more fully the principles concerning this education. Both solid instruction, 'which is complete in every respect, and intellectual formation are most necessary for such religious. This need is clearly and fully deduced from the threefold dignity, religious, priestly, and apostolic, which they assume in the Church of God. The principal duty of religious men is to seek God alone and, adhering to Him, to contemplate divine things and transmit them to others. ' They must remember, however, that they can in no wise rightly and fruitfully fulfill this holy duty and attain to sublime union with Christ, if they lack that copious, profound, and ever more perfect knowledge of God and His mysteries which is derived from sacred learning. It is the priestly dignity of one who is distinguished as an ambassador of the Lord of all knowledge that causes him with special appropriateness to be called "the salt of the earth" and "the lightof .the world" (Mt. 5:13i 14). This dignity demands a full and solid training especially in ecclesiastical subjects, those, namely, which can nourish and strengthen the spiritual life of the priest himself and keep him free from every error and unsound novelty. This learning, besides, will make him a faith-ful "steward of God's mysteries" (I Cor. 4:1, 2) and a perfect 96 March, 1957 RELIGIOUS FORMATION" man of God, "fully equipped for every good deed" (II Tim. 3:17). Each member of the states of perfection fulfills his apostolic office in the Church according to his own vocation--by pious sermons to the people, the Christian education of boys and young men, the administration of the sacraments and especially penance, missions to unbelievers, the direction of souls in the spiritual life, or by his very manner of daily living with the people. Such works, however, will not be able to bring forth rich and long-lasting fruit~ unless the ,religious themselves have thoroughly learned the sacred teaching and deeply penetrated it by continual study. In order to achieve this solid and complete intellectual education and formation, in accordance with the natural progress of the .young men and the orderly distribution of studies, the superiors should diligently see to it that, with respect to the knowledge of letters and other subjects, religious students "be at least equal to the lay students who are following the same courses. If this is secured, the minds of the students will b'e more exactly developed anda selection can be made mbre easily at the proper time" (Plus XII, iVlenti noslrae, 23 Sept. 1950). Likewise, the young men will have been prepared for a more profound understanding of their ecclesiastical studies and equip-ped with suitable aids. Only qualified and carefully selected teachers should in-struct in the fields of philosophy and theology, and everything enjoined by the sacred canons and the prescriptions of Our predecessors as well as Our own must be religiously observed: Due reverence for and absolute fidelity to the ecclesiastical magis-terium especially should be professed always and everywhere and should be instilled into the minds and hearts of the "students. They should learn that prudence and caution must always ac-company the diligent and commendable investigation of' new questions which arise with the progress of the times. The method; 97 P~us XII Review fo~" Religious teachings, and principles of the Angelic Doctor are to be retained and universally followed in the philosophic and theological edu-cation of the students. With Aquinas as guide and teacher, all ought to teach theology according tO a method at once positive and what is called scholastic. In the light of the authentic magisterium, the sources of divir~e tevelati, ot~ 'should be accurately scrutinized' with the help of all suitable aids. Then let the treasures of truth thus obtained be clearly developed and effectively defended. Since the dep'osit of revelation his been entrusted solely 'to the magisterium of the Church' for authentic interpretation, it must be faithfully ex-plained not in a merely human way, by private jhdgment, but according to the sense and mind of the Church. Let the teachers of Christian philosophy and theology know, therefore, that they do not teach in their own right and name but only in the name and by the authority of the Church and hence under her watch-ful direction. From her they have received the canonical mission to exercise their ministry. Wherefore, while due liberty of opin-ion is preserved in matters which are still disputed "they must remember well that the faculty to teach has not been given them in order that they may communicate to the students their own conjectures and opinions of their subject, but that they may im-part to them the approved doctrines of the Church (St. Pius X, Motu proprio Doctoris Angelici, 29 June, 1914). Moreover, let all, both teachers and students, keep in mind that ecclesiastical studies do not aim merely at intellectual train-ing but strive for an integral, solid formation, whether religious or priestly and apostolic. Hence, they are not to be directed simply to the passing of examinations but to the impressing of a form, so tospeak, on the minds of the students, a form which will never" slip away, and from which, when the occasion arises, the student can always draw light and strength for his own needs and the needs of others (Cf. Plus XII, Address to Students, 24 June, 1939). 98 March, 1957 RELIGIOUS FORMATION To this end, intellectual instruction must first of all be closely joined with zeal for prayer and the contemplation of divine things. It must be so complete that no part of the pre-scribed subjects is omitted. It must be coherent and in every respect so compact and sound that all the subjects harmonize and form one solid and properly ordered system. It must also be wisely adapted to refuting the errors and meeting the needs of our day. It should include modern findings and at the same time be very much in harmony with venerable tradition. Finally, it should be effectively directed to carrying out fruitfully pastoral duties of all kinds. As a result, future priests who are so in-structed will be able to set forth and defend sound doctrine easily and accurately in sermons and catechetical instructions to learned and unlearned "alike, to administer the sacraments pro-perly, to promote actively the good of souls, and to be useful to all in word and deed. Assuredly, all that We have thus far said about the spiritual and intellectual formation of students especially tends towards and is clearly necessary for the molding of truly apostolic men. In fact, if due sanctity, and learning are wanting in a priest, obviously everything is wanting. Nevertheless, in order to satisfy Our most serious duty, we must add here that, besides sanctity and adequate knowledge, the priest certainly needs a careful and thorough pastoral preparation to fulfill his apostolic min-istry properly. In this way true skill and readiness in under-taking the multiple works of the~ Christian apostolate will be pro-duced and developed. It is clear that, if diligent preparation in theory, in technique, and in the skill acquired by long practice is an ordinary pre-requisite for the exercise of any art, then the formation required for that which is deservedly called the art of arts must be equally diligent or rather more exacting and profound. 99 PIus XII Review fo~" Religious This pastoral formation of the students is to begin as they enter upon the course of studies; it is to be gradually perfected in the course of time; and the final consummation is to be achieved, when the theological course is completed, through a special period of probation. According to its special end, each institute ought to strive, in the first place, ,that those who are to. be the future ministers and apostles of Christ should be solidly and deeply imbued with and practiced in the apostolic spirit and virtues, according to the mind of Chriit Himself. They' should have an ardent and most ptire desire to promote the glory of God; an active and burning love for the Church, both in protecting her rights and in preserving and spreading her doctrine; an inflamed zeal for the salvation of souls; a supernatural prudence in word and deed united with evangel-ical simplicity; a humble abnegation of self and complete submis-sion to superiors; a firm confidence in God and an acute aware-ness of their own duties; manly ingenuity in undertaking works and constancy in pursuing them once begun; a great soul pre-pared to do and suffer anythingf even the hardest; finally a Christian amiability and human kindness which will draw all men. There is, besides, another end to be sought in imparting pastoral training, According to the level of progress in studies, the students should be instructed in all those subjects Which are especially conducive to forming in. every way the "good soldier of Christ Jesus" (II Tim. 2:3) and to equipping him with proper apostolic weapons. Hence, in addition to the philo-sophic and theological studies, which, should also be suitably ordered to pastoral activity, as We have said, it is very necessary that instruction be given to the future shepherds of the Lord's flock in psychology ,,and pedagogy, in didactic and catechetical methods, and in other social and pastoral matters, under experi-enced teachers and accor~ling to the norms of this Aposto!ic. See. This training should correspond to modern advances in these subjects and make the young men fit and ready for the mani-fold needs of the preserit-day apostolate. 100 March, 1957 RELIGIOUS FORMATION In order that this doctrinal education and formation in apostolic matters may be confirmed by use and practice it should be accompanied by exercises which are wisely adapted to the level of development and prudently regulated. We desire that these exercises be carried on, perfected, and continually strength-ened, after the promotion to the priesthood, in a special pro-bation under experienced men who will direct by their teaching, advice, and example while at .the same time the sacred studies are continued without interruption. Now that We have stated these general principles by which the work of education of the teachers and students are to be molded and directed, We decree and declare, after mature and thorough deliberation, with certain knowledge and with the fullness of. apostolic authority, that the general norms under each heading of serious import are~ to be observed by all to whom they pertain. We also grant to the Sacred Congregation for Religious the power to implement under Our authority .and by means of ordinances,, instructions, declarations, interpreta-tions, and other such documents the General Statutes already approved by Us. The same Sacred Congregation is authorized to take all the steps that will tend to the faithful observance of this constitution, the statutes, and their ordinances. Everything to the contrary notwithstanding, even though worthy of special mention. Given at Rome, from St. Peter's, the thirty-first day of the month of May, feast of the Blessed Virgin Mary, Queen of the World, in the year of Our L~rd one thousand nine hundred and fifty-six, the eighteenth of Our pontificate. PIUS XII POPE 101 Survey oJ: Roman Document:s THE PRESENT ARTICLE will survey the principal Roman documents which appeared in the ~!cla/l/~osto!;cae Se~/is (AAS) during the period June 1, 1956, to September 30, 1956, inclusive. It should be noted that in the course of the article all page references to AAS, unless otherwise noted, are to the 1956 AAS (volume 48). During the four month period of this survey, only one document was published in AAS that directly referred to religious life. This document was an instruction of the Sacred Congrega-tion of Religious, issued on March 25, 1956 (AAS, pp. 512- 526). The instruction deals with.the cloister of those religious women who in strict canonical .terminology are called nuns. Henceforth, the document states, all nuns, even those who, by temporary exception, pronounce only simple vows, must accept and retain either major or minor papal cloister if they wish to retain the name and canonical status of nuns. Since Father Gallen in the January, 1957, issue of I~EVlI~W FOI~ RELIGIOUS (pp. 36-56) has adequately covered the detailed legislation on major and minor cloister that is contained in the instruction, there is no need to include a summary of the document in the present article. The Church and the Life of Worship Since religious by vow and by name have a special relation' to that virtue of religion which is concerned with the worship due the Divine Majesty, it is fitting that the next documents to be considered should be those which deal with public or pri-vate worship and with the Church in which the life of worship should be exercised. 102 ROMAN DOCUMENTS On September 2, 1956 (AAS, pp. 622-627), the Holy Father delivered a radio message to the city of Cologne, Germany, where German Catholics had gathered to attend the Eighty-seventh Congress. of German Catholics. Taking as his own the general theme of the Congress "A sign to the nations," the Pontiff proceeded to outline three ways in which the Church today is clearly and truly a sign to the nations of the world. The first way in which the Church is such a sign derives from the consid-eration that, ~although erroneous ideologies of the last century have attempted to introduce themselves into the Church, still she has always kept safe and intact all the dogmatic truths confided to her by her divine Founder, Christ our Lord. The Church's social teaching, both" in the past and in the present, is the second reason why the Church today continues tO be a sign to the nations. The third reason why today's Church continues to fulfill the prophecy of Isaias is to be found in the persecutions which the Church has undergone in recent years, for these persecutions show clearly that the Mystical Body which is the Church i~ even now participating in the wounds of Christ her Spouse. The public worship of the Church is in some way touched upon by the Holy Father in two documents from the period surveyed in this article. The first of these documents gives the text of the radio address delivered by Pius XII on May 6, 1956 (AAS, pp. 475-480), to the Fifteenth National Eucharistic Con-gress of Italy. The speech, though brief, gives a moving descrip-tion of the need that the modern world, splintered and divided by hatreds, has for the Eucharist which is the sacrament of unity and the bond of charity. The second document which is concerned with the life of worship also concerns the sacrament of the Eucharist, being a message sent on June 25, 1956 (AAS, p.p. 578-579), by the Holy Father to the. Sixteentl~ National Eucharistic Congress of France. The Vicar of Christ has only piaise for the priests and 103 Review for Religious faithful of France because of their desire for a living celebration of the liturgy of the Church; but he also reminds them that to this must be joined an intelligent and fervent devotion to Christ present in the tabernacles of their churches. In the life of the priest especially, continues the Pontiff, nothing can replace long and quiet prayer before the Blessed Sacrament. During the four months surveyed in this article the Holy Father has also contributed to the private worship and devotions of Catholics by personally composing and publishing three prayers enriched with partial indulgences (AAS, pp. 592-59J; 641-642). The first prayer is a prayer to be said l~y priests for the sanc-tification of priests. The second prayer is for the same inten-tion but to be recited, by the faithful. The third prayer is one composed in honor of our Lady, the Mother of Orphans. A partial indulgence of a thousand days is granted each time any of these prayers is recited; as is clear fi'om the nature of the first prayer, the indulgence attached to it can be gained only by priests. Medicine and Morality On May 8, 1956 (AAS, pp. 454-459), the Holy. Father addressed a group of coronary specialists. The body of the Pope's allocution consisted of a remarkable survey of the'history of recent heart research and manifests a surprising grasp of contemporary problems and difficulties in the treatment of heart diseases. The introductory and concluding "paragraphs of the allocution are also noteworthy for the Christian conception of care for the sick which they suppose and imply. At the beginning of his allocution the Holy Father recalls that bodily pain affects the entire man even to the deepest recesses of his moral being; for it compels a man to. reconsider his pur-pose in life, his attitude .towards God and neighbor, and the meaning of his existence on thik earth. Hence medical science, if it wishes to be truly humane, should also treat the entire man. It is here, continues the Pontiff, that medicine 'experiences its 104 March, 1957 ROMAN DOCUMENTS own weakness, for it has .neither the authority nor the power to enter the realm of the human conscience. Medical science then must seek elsewhere that further aid which will extend and com-plete the work of medicine itself. At the conclusion of this same allocution Plus XII has oc-casion to mention the necessity of stressing the prevention of heart disease by the observance of those laws of hygiene which are dictated by the very structure and functioning of the human body.~ These laws of hygiene, he adds, should occasion the re-membrance of a higher disciplinemthat of the human spirit-- which consists in large part in a humble submission to the world as God has created it and to human society with the laws that govern it. Moreover, the recognition of God's sovereignty and of His merciful interventions in the history of mankind will lead to the acceptance" of pain and even of death; death, indeed, will lead man to the presence of God and it is this ultimate conclu-sion of the drama of human life that enables the sick to accept pain and that gives to those who care for the sick a real understanding and an efficacious program of aid. A few days after the preceding address, the Holy Father spoke to another group of medical men, this time eye specialists (AAS, pp. 459-467). The main topic of the allocution centered around the moral issues involved in the transplantation of a cornea "from a dead human body to a living person. Before considering this matter, however, the Holy Father took time to clarify certain other points which deserve mention here. The first point is concerned with the morality of hetero-grafts, that is, with the transfer of tissue or organs from animals to men. The morality of such transplants, says the Pope, must be determined by considering what tissue or organ is involved in the transfer. To transfer animal sex glands to a human body is immoral while the transfer of an animal cornea to a human eye causes no moral difficulty, providing the transfer is bio-logically possible and warranted. 105 R. ~F. SMITH Review for Religious The Pontiff then considers an argument sometimes used to justify the removal of the organs required in transplantations from one human person to another. The .argument, remarks the Holy Father, states that just as in the case of a single human being it is permissible in cases of necessity to sacrifice a particular organ for the good of that individual's organism considered as a whole, io also it should be equally permissible to sacrifice a member or an organ of an individual for the sake of that other organism or totality, "humanity," which is present in the person of a suffering patient. Pius XII, however, is quick to point out that this argument neglects the essential difference that exists between a physical organism and a moral one.1 In the physical organism of an indi-vidual human being, the members or-parts are so absorbed into that organism that they possess no independent existence and have no end other than that of the total organism. On the con-trary, in a moral organism such as humanity individual human beings are but ~unctional parts of that organism, which, there-fore, can make demands of them only on the level o~ action. As far as physical existence is concerned, individual human beings are in no way dependent on each other or on humanity. Humanity then has no right to make demands on individuals in the realm of physical existence. Hence, concludes the Holy Father, "humanity" can not demand the excision of an organ of an individual human, being, for such a demand moves principally in the realm of physical existence. The Vicar of Christ turns now to a consideration of the main theme of the allocution: the morality of the transfer of a cornea from a dead human body to the eye of a living person. Morally speaking, states the Holy Father, there is no objection 1The matter of physical and moral organisms has been considered by the Holy Father previously. Not all theologians have agreed in the interpretation of the Pope's teaching; for an introduction to the entire question, see Gerald Kel|y, S.J,, ~'Pope Pius XII and the Principle of Totality," T/~eological Studies, 16 (1955) 373-96, and "The Morality olc Mutilation: Towards a Revision of the Treatise," Theological Studie~, 17 (1956) 322-44. 106 March, 2957 ROMAN DOCUMENTS to such operations considered in themselves. On the one hand, such operations correct a defect in the patient; on the other hand, such operations do not violate any property riglits of the dead body, for a corpse is not the subject of rights. This last statement does not mean, he continues, that there are no obligations whatsoever with regard to the corpses of human beings. On the contrary, it is morally erroneous to regard a human corpse as on exactly the same level as the dead body of an animal. There remains in a human corpse, something of the dignity that belonged to it as an essential part of a human person; it was made to the "image and likeness of God"; to it in a cer-tain sense can be applied the words of the Apostle (I Cor. 6: 19) : "Know you not that your members are the temples of the Holy Ghost, who is in you?"; and finally this dead body is destined for resurrection and eternal life. None of this, adds the Holy Father, prevents the use of human corpses for legitimate medical study and research. The removal of the cornea from a human corpse, the Roman Pontiff goes on to say, can become illicit if it involves a violation of the. rights and feelings of the parties who are re-sponsible for the body. Neither would it be equitable that only the bodies of poor patients in public clinics and hospitals should be destined for such medical and surgical use. The Pope concludes by pointing out that public authority must likewise show respect and ~onsideratidn for human corpses. Moreover, the rights of the next of kin should be honored by public authority, though in cases where there is suspicion of death from criminal cause or where danger to public health is involved it may be necessary to give human corpses into the charge of public authority. Membdrs of the Second World Congress on Fertility and Sterility were addressed by the Holy Father on May 19, 1956 (AAS, pp. 467-474). His Holiness points out that the work of the Congress with regard to the causes and cure of involuntary 107 R. F. SMITH Review for Religious conjugal sterility is most important. Such sterility, he says, is a matter not only of social and economic concern, but it also in-volves s1~ritual and ethical values. It is eminently human that man and wife should see in their child a full and complete expres-sion of their mutual love and surrender. For this reason invol-untary sterility can be a serious danger to the stabil!ty of their union. Moreover, marriage unites two persons in a common march to.wards an ideal: the achievement of those transcendent values which the Christian revelation proposes in all their gran-deur. The married couple pursue this ideal by. consecrating themselves to the attainment of the primary end of marriage, the generation and education .oi: children. Fatherhood and motherhood, then, constitute the end to which all other aspects of n~arried life are subordinate. As the Church has always taught, the common, external life of man and wife, their personal enrichment eve~ intellectually and spiritually, and the spiritual profundities of their married love have all been placed by the Creator at the service of posterity. The Church, moreover, has steadfastly avoided the mentality which separates in the act of generation the biological activity from the personal relationship of the married couple. On the contrary, the biological conditions of generation must be placed in the unity of the human act of conjugal union which involves organic functions, sensible emotions, and the animating spiritual and disinterested love. These difl:erent aspects, says the Holy Father, may never be separated to the point of positively excluding either the pro. creative intention or the conjugal relationship. The relation-ship which unites the parents to their child°is rooted, it is true, on the organic level; but its deepest roots are to be found in the deliberate choice of the parents whose will to give themselves to each other finds its true flowering in the being which they bring into .the world. Only such a consecration could guarantee that the education of the children would be carefully, courageously, 108 March, 1957 ROMAN DOCUMENTS and patiently provided for. Human fecundity, then, over and beyond the physical level, reveals essential moral aspects which it is necessary to consider even when treating that fecundity from a medical viewpoint. These moral aspects, the .Holy Father warns, must always be kept in view when methods of artificial insemination are con-sidered. Indeed, if by artificial insemination is meant fecunda-tion that is achieved entirely apart from that human act that is naturally the cause of human conception, then such artificial insemination must be completely avoided. Such insemination exceeds the limits of the marriage contract which gives the couple the right to exercise their sexual powers only through the natural accomplishment of the marriage act. Nor can such artificial fecundation be justified by reason of the intended offspring; for the matrimonial contract is not concerned with such intended off-spring, but with the natural acts which are destined for the engendering of new life. Moreover, the Holy Father's audience was reminded, any method of procuring human semen by direct, voluntary, and solitary exercise of the procreative faculty is like-wise forbidden; such actions, being of their very nature illicit, may never be permitted in any circumstances. The Vicar of Christ concludes his a11ocution with words that will have special meaning for all religious. He recalls to his listeners' minds a fecundity far higher than that of natural human fecundity. This higher fecundiCy is that of lives entirely consecrated to God and to neighbor; this fecundity involves the entire renouncement of family life, not indeed from a fear of life and its struggles, but from a realization of the destiny of man and of that universal love which no carnal affection is able to ¯ restrict. This, says the Holy Father, is the most sublime and the most enviable fecundity possible to a human being, for it transcends the bio.logical level to enter that of the spirit. As a conclusion to this sect.ion, it may be noted that on June 3, 1956 (AAS, pp. 498-499), the Holy Father gave a short 109 R. F. SMITH Review for Religious address on the nature and purpose of Canon Law in the life of the Church. Finally, the decisions of the Rota for the year 1955 may be found in AAS, pages 375-436. Miscellaneous Topics Several Roman documents between June 1 and September 30 were concerned with the saints of the Church. In two radio addresses, one to Rouen, France, the other to Loyola, Spain, the Holy Father gave clear proof that his oratorical powers are unabated. In the address to Rouen, the Pope, after giving a remarkable analysis of the Christian ideas and spirituality that shine forth in the very structure of cathedrals like that of Rouen, delivered an inspiring panegyric of St. Joan of Arc, praising her fidelity to her vocation, her consecration to an ideal, and the generosity of her total sacrifice. In the address to Loyola, the Holy Father (AAS, pp. 617-622) gave a spiritual profile of St. Ignatius Loyola, saying that the saint was characterized by the purest love of God which flowed over into an unconditional service of Christ manifested by intense love of the Church, the Spouse of Christ, and by total obedience to the Roman Pontiff, the Vicar of Christ on earth. The Sacred Congregation of Rites published several docu-ments dealing with one or other phase of the process that leads to the canonization of saints. On May 22, ~956, the Congrega-tion ?fficially acknowledged the two miracles necessary for the beatification of Pope Innocent XI (AAS, pp. 531-533). The same congregation also approved on February 19, 1956, and May 22, 1956 (AAS, pp. 584-586; 634-637), the introductioa of the causes of the following servants of God; Joseph Mary Cassant (1879-1903); Theodora Guerin (1798-1856); and Vic-toria Rasoamana?ivo ( 1848-1894). Next to be noted are documents that pertain to the intel-lectual life of the Church. By, an apostolic letter dated June 5, 1956 (AAS, pp. 493-496), the Holy Father established new 110 March, 1957 ROMAN DOCUMENTS statutes for the Pontifical Roman Academy of Theology; the most important change is that the Academy besides its forty constitutive members may now have corresponding members throughout the world, the number of which is not limited. The Sacred Congregation of Seminaries and Universities (AAS~ 589- 590; 637-638) gave to the Institute of Social' Sciences of the Gregorian Univ~ersity, Rome, and to the similar institute of the Angelicum, also in Rome, the perpetual r!ght~ to grant academic degrees. The same Congregation, (AAS, pp. 638-639) gave the theological fa~.ulty of the Marianum the perpetual right to grant academic degrees up to and including the doctorate in sacred theology. One epistle and three addresses of the Holy Father deserve at least a passing word. On June 29, 1956 (AAS, pp. 549-554), His Holiness sent an apostolic epistle to Cardinals Mindszenty, Stepinac, and Wyszynski. This poignant epistle encourages the three cardinals and the faithful entrusted to them to show cour-age in the face of their difficulties and to exercise their zeal by letting the light of Christ shine before men. On May 6, 1956 ('AAS, pp. 449-453), Pius XII addressed the members ot: the Swiss guard on the occasion of the four hundred and fiftieth anniversary of their being founded; the Pope took the occasion to praise their loyalty to the Holy See. On June 3, 1956 (AAS, pp. 499-503), the Pontiff addressed an audience composed of women, engaged in domestic service "in Rome, urging them to rejoice in the silent martyrdom of their daily life and to take a holy pride in their life of service and obedience, since their obedience is not to men but to God who commands in all legitimate authority. On July 1, 1956 (AAS, pp. 573-577), the Vicar of Christ spoke to Italian members of the third order of St. Francis, reminding them .that they should be a school of genuine Franciscan spiritua.lity with a Franciscan doctrine of God, a Franciscan way of contemplating Christ, and a Franciscan way of imitating Christ. 111 QUESTIONS AND .ANSWERS Review for Religious Finally, it should be noted that on June 27; 1956 (AAS, p. 508), the Holy Office placed on the Index of Forbidden Books the two following titles by Simone de Beauvoir: Le deux-ieme sexe (2 vol.) and Les manJarins. (Both works have been translated into English under the titles: The Second Sex and The Mandarins.) This concludes the present survey of Roman documents which appeared in AAS between June 1, 1956, and September 30, 1956. The following article will summarize the documents which have appeared in the remaining iisues of the 1956 AAS. ( ues!: ons and Answers [The following answers are given by Father Joseph F. Gallen, S.J., professor of canon law at Woodstock College, Woodstock, Maryland.] --3-- What can be done to avoid the highly varying practices and in-terpretations of local superiors? It is not reasonable to expect all local superiors to be perfectly the same in these matters. The higher superior can avoid excessive variation by his directions, especially on the occasion of.the canonical visitation, and by organizing regular meetings of local superiors. Such meetings can produce many other profitable effects, for example, the assistance of inexperienced superiors, the imparting of new ideas, energy, and vitality, and the avoidance of the perpetuation of the same problems. Our constitutions state simply: ~The master of novices and his assistant are appointed for three years.'~ May they be reappointed repeatedl)~ and without limit? Both may be reappointed immediately and without any limit in the number of reappointments, since the constitutions do not forbid their immediate and indefinite reappointment. 112 March, 1957 QUESTIONS AND fl~NSWERS --5m May sisters drive cars? Canon law does not forbid sisters to drive cars. His Holiness, Pope Pius XII, has given the answer with regard to the constitutions: "The constitutions also, taken in both their letter and spirit, facilitate and procure for the sister everything that she needs and should do in ourday to be a good teacher and educator. That is evident in the purely mechanical aspect. For example, today in several countries sistdrs also, ih a becoming manner, ride bicycles when this is demanded by their work. In the beginning this was something completely new, but it was not contrary to the Rule." (REVIEW FOR RELIGIOUS, Janu-ary, 1955, 10.) If riding a bicycle, a common method of transporta-tion in Europe, is not incompatible with the constitutions, neither is driving a car. It is presumed that the sister is a competent driver and that, her headdress permits unrestricted lateral vision. A sister driver would often avoid waste of time by the community, prevent externs from learning private community matters, and would likewise exclude what is now a quite frequent imposition on seculars. Do renewals of temporary vows have to be received? Reception is the act by which the legitimate superior according to the constitutions, either personally or through a delegate, accepts the religious profession in the name of the Church and of the particular institute. In virtue of c. 572, §~ 1, 6°, reception is required for the validity of any religious profession, solemn or simple, whether the simple profession is first temporary, a renewal, prolongation, or final perpetual. A juridical renewal is a new profession of vows that have already expired or are soon to expire. It is to be most carefully distinguished from a mere devotional renewal, whose purpose is merely to renew one's fidelity and fervor in the observance of the vows. The confusing of the two can cause an invalid profession, especially by the lack ~f legitimate reception. A juridical renewal is a new religious profession and demands all the requisites of a religious profession. If the first profession was made for a year on August 15, 1956, it is evident that the renewal On August 15, 1957, is just as much a religious profession as the first profession. Therefore, juridical renewals must be legitimately received; if not so received, they are clearly invalid. REVIEW FOR RELIGIOUS, May 1949, 131-32. 113 QUESTIONS AND ANSWERS Review fo~ Religious I am a secretary general. Will. you please explain the office of procurator general and the approved manner of recurring to the Holy See? Individual religious men and women have the right of' uncensored correspondenc.e with the Holy See (c.611) and may therefore write dffectly and in the vernacular to the Roman congregations, tribunals, and offices to communicate information, accusations, and petitions. This right follows also from the immediate jurisdiction of the Roman Pontiff over all the faithful (c. 218) a~d. from the fact that he is the supreme superior of all religious (c. 499, § 1). The counsel of prudence previously given in the REVIEW FOR RELIGIOUS iS also ap-plicable here: "Religious should be instructed not to be quick to write to the Holy See, the cardinal protector, the apostolic delegate, or the local ordinary, or his delegate. Such letters demand a serious matter that cannot be resolved by recourse to one's owfi religious superiors. External authorities and dignitaries should not be annoyed by needless and extraneous correspondence; and domestic grievances, especially if purely personal or subjective, are to be confined by the family walls." (March, 1956, 100-101.) Matters appertaining to the forum of conscience and especially to the sacramental forum are sent directly to the Sacred Penitentiary; if forwarded through a procurator general or other agent, they should be enclosed in a sealed envelope. The preceding principle in practice will apply almost solely t,o priests. Outside of the cases given above, the manner of recurring to the Holy See is as follows: 1. In pontifical institutes of men. Every pontifical institute of men, whether clerical or lay, is obliged to ha've a procurator general (c. 517), who handles the affairs of his own institute, its provinces, houses, and individual members with the Holy See. The procurator general is obliged to reside in Rome; but when the institute i~ small and has little business with the Holy See, the Sacred Congregation of Religious will permit the procurator to reside elsewhere or that the affairs be fiandled by the procurator of another institute or by another agent,, even secular, residing in Rome. 2. Monasteries of nuns subject to regulars. The business of these monasteries with the Holy See is ordinarily handled by the procurator general of the same order of men. This is also done with sufficient frequency by monasteries that are not in fact subject to regulars and 114 March, 1957 QUESTIONS AND ANSWERS sometimes also by third orders of men and women, e. g., by Fran-ciscan congregations of brothers or sisters. 3. Other religious institutes, e. g., diocesan congregations of men and pontifical or diocesan congregations of women. These generally recur to the Holy See through their local ordinary. Such petitions will practically always be first submitted to the superior general, and the particular ordinary will therefore be of the diocese of the resi-dence of the superior, general. Occasionally petitions are forwarded through the local ordinary of a pro'vincial or of a particular house. Pontifical institutes may recur through their cardinal protector. All of these institutes are also permitted to recur through an approved agent in Rome or through an ecclesiastic in Rome known to the Roman Curia. It is not completely unknown for a religious institute of women having a house in Rome to expedite at least some of its affairs with the Holy See through one of its own sisters. Furthermore, religious superioresses may send petitions directly and in the ver-nacular to the Holy See when this is required by secrecy or other circumstances of the particular case. The preferred language in communications to the Holy See is Latin, but Italian or French may be employed. Other languages, especially German, English, Spanish, and Portuguese, are tolerated; but their use, unless the communication is brief and of little im-portance, can readily cause delay. The communication should state the facts of the case and the petition briefly and clearly. All reasons for the petition are to be given with equal clarity and brevity. The same principle is to be followed in a petition to a local ordinary or a diocesan chancery. The reply of the Holy See is called a rescript. It will ordinarily b~ in Latin. A lay institute should secure an accurate and complete translation and should also strive to obtain at least a copy of the original. Questions may later arise as to the wording or sense of the rescript, and it is always unsatisfactory in such circumstances to work with anything but the original. It is evident that both the original and the translation should be carefull~ preserved in the files of a higher superior. The manner of designation of the procurator general is left to the constitutions. He is more frequently elected in the general chapter, but in some institutes he is appointed by the superior general. If the procurator general is given a determined duration of office by the constitutions, .he may not be licitly removed before the expiration 115 ~UESTIONS AND ~NSWE~S Review for Religious of that time without consulting the Holy See. If he is removable at any time, such consultation is not prescribed. The precedence and ex officio membership of the procurator general in the general chapter. depend on the particular constitutions. Is it permissible to give more suffrages to some deceased religious? The prescribed suffrages must be equal for all professed and novices, whether the professed are of solemn or simple vows, per-. petual or temporary (cc. 567, § 1; 578, 1°). Postulants are not included in the prescribed suffrages unless this is expressly stated in the constitutions. Such a statement is not found in the constitutions of lay institutes. The higher superior may command or exhort the members of the institute to give some suffrages to a deceased postu-lant. Canon law forbids that less suffrages be given to a professed of temporary vows or a novice precisely because one is such a pro-fessed or a novice. The wording of the canons does not forbid the giving of less suffrages to a lay brother than to a priest or teaching brother, to a lay sister than to a choir sister. However, this is opposed . to the spirit of the canons and is not likely to be approved by the Holy See. It is also not" found in the practice of the Holy See in th~ approval of constitutions. Neither the letter nor the spirit of the canons forbids the granting of greater suffrages to present or past superiors, and this is often found in constitutions of lay institutes approved by the Holy See. Additional suffrages are frequently given in the whole institute to the superior general, but in some constitutions only when he dies in office. This is also true of the general officials, but rarely when they die out of office. The same norm is also verified in the case of a provincial in his own province, particularly if he dies in office. This norm is extended only very infrequently to provincial officials, and only most rarely when they die out of office. A local superior is very frequently given added suffrages in his own house, but very rarely when he dies out of office. --9-- What is the obligation df religious to go to confession weekly? Can. 595, § 1, 3° reads: "Superiors must take care that all religious approach the sacrament of penance at least o~ce a week." I16 March, 1957 QUESTIONS AND ANSWERS The canon places no obligation on religious to confess at least once a week. The obligation of the canon extends on!y to superiors, who must make it possible for their subjects to confess at least once a week and exercise prudent vigilance that they do so. The canon also gives superiors the right of inquiring wheth'er their subj~ects so fre-quent the sacrament of penance, and the subjects are Obliged to answer truthfully. The superior has the right likewise of inquiring whether the subject, goes to the designated confessors but may not inquire about either the fact of approach to or the person of the occasional confessor. It is evident that this right of vigilance and inquiry is to be used prudently in such a delicate matter. When the constitutions merely repeat the code in this matter, there is no obligation of weekly confession even from the constitutions. However, the code presupposes that such an obligation exists at least from custom. 'Almost universally the constitutions oblige religious to confess at least once a week. Since the constitutions and customs do not oblige under sin, the omission of the weekly confession will not be a sin in itself and a reasonable cause will justify its omission. The omission of confession for a pr01onged period of time, except in special cases (e.g., scrupulosity), is not in accord with the supposition of the canon or the sanctity of the religious state. Is special jurisdiction postu.lants? required for the confessions of female The necess.ity of special jurisdiction extends only to professed religious women and novices, not to postulants, who are absolved in virtue of the same jurisdiction as secular women (c. 876, § 1). Furthermore, the canons on the confessors of religious women (520- 527) apply to all religious women, professed or novices, of all religious institutes, whether orders or congregations, as also to all societies of women living in common without public vows. They do not apply to postulants. There are no special laws in the code on the confes-sions of postulants. In practice the postulants go to the confessors of the novices. A confessor of a group of professed religious women or novices and postulants must possess special jurisdict!on for religious women and the usual jurisdiction for the confessions of women. 117 QUESTIONS AND ANSWERS Why are religious obliged to go to the extraordinary confessor at least to receive his blessing? Religious are not obliged to go to confession to the extraordinary but they are obliged to go to him at least to receive his blessing. This obligation extends to professed religious women and novices (cc. 521, § 1; 566, § 1) and to novices in any institute of men, (c. 566, § 2, 4°) but not to professed religious men (c. 528) nor to any postulants. The obligation of receiving at least the blessing of the extraordinary is imposed lest any who should go to him be deterred from doing so by human respect. May a religious be the executor of the will of a parent? In virtue of c. 592, all professed religious, clerical or lay, men or women, are held to the obligations imposed on clerics in cc. 124-142, except when the nature of the matter or the context manifests that the particular canon applies only to clerics. Can. 679, § .1, applies exactly the same principle to the members of societies living in com-mon without public vows. Novices and postulants, unless they have already received first tonsure, are not subject to these obligations. Can. 139, § 3, forbids clerics, without the permission of their own ordinary, to undertake the administration of property that belongs to lay persons. Therefore, clerics and consequently professed religious also are forbidden to be guardians of orphans or widows or to be the administrators of executors of wills of lay people. To do so, religious must have the permission of their higher superior if their institute is clerical and exempt, or of the local ordinary in the case of all other religious. 118 ook Reviews [Material for this department should be sent to Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College, West. Baden Springs, Indiana.] THE TWO-EDGED SWORD. An interpretation of the Old Testa. ment. By John L. McKenzie, S.J. Pp. 317. The Bruce Publishing Company, Milwaukee 1. 1956. $4.50. We agree absolutely with. the opening words of the Catholic Biblical Quarterly review of The Two-Edged Sword: "This is. a suprendely important book.". Reading The Two-Edged .Sword is an experience ,which no priest nor religious should deny himself. In recent' years study of the Bible has become an exact science, one in which linguistic, archaeological, and historical discoveries in the Near East have illuminated nearly every portion of the Old Testa-ment. This modern acquaintance with the past has led to intensely specialized work on the Bible, work that is usually highly technical. And it has been said that this. vast new area of study has been scien-tifically profitable but spiritually barren. The latter charge cannot be made by anyone who reads The Two-Edged Sword. It is true that isolated problems and individual sections of the Old Testament do not lack plentiful technical discussions. Yet the scholar '~lone is able to assemble the dissected parts. While such dismantling is necessary, the Old Testament is a literary whole and should be er~countered as such. Father McKenzie arranges for just such an encounter in presenting the significance of the Old Testament viewed in the light of the new learning. Few authors in any language have ventured so comprehensive an interpretation of the Old Testa-merit. Both simple and profound, The Two-Edged Sword is the work of an artist with literary, linguistic, scientific, and, above all, deep psychological and spiritual insight, generated, no doubt, by years.of contact with God's word. Father McKenzie's method is orderly with-out being cramped or overly schematic. Beginning with the concept of sacred books, the author points out the significance of the fact that God could and 'did speak to man. Such revelation, in its con-crete historical setting, formed the Hebrew idea of Yahweh,. of the history and origin of the world, of man, and of the nations. The 119 Book REVIEWS Review for Religious hope of the future, the mystery of iniquity, life, death, prayermthese are some of the topics of the one scientifically conceived and artistically developed whole. And this whole is concluded with a chapter pointing out that while the Old Te.stament is significant in itself, it is vital in understanding the New Testament and its central figure, the In-carnate Word. Father McKenzie has written The Two-Edged Sword for the general reader, the man to whom God speaks through the inspired authors and who needs a guide through Hebrew thought patterns, Hebrew beliefs, and Hebrew history. Since God "wrote through the ancient Hebrew," the author suggests, "the more we know of their habits of mind and speech, the better we shall apprehend the full meaning of the word of God." And the word of God, today, yester-day, and tomorrow, cannot be neglected without peril. The Two-Edged Sword is a positive contribution to solid devotion, devotion based on the word of God in all its implications. The book is as modern as the recent Suez crisis, the problems of Hungarian revolt and Red terror. The reader will find nothing of the fustian and antiquated, but will sense an approach which is modern and which is anchored to the world of the past ~in which men' felt they could reach out and touch God." The author shows a deep reverence for the Bible, a reverence which the reader himself will experience because Father 'McKenzie articulates in precise and delicate language his own feelings. While the book is devotional, modern, and reverently done, Father McKenzie skillfully turns science to the cause of spiritual significance without in any way demeaning science. Father McKenzie's style, the reader will observe, is characterized by economy, elegance, and exactness--qualities which seem to flow from his intense personal experience of life as seen in the light of the Old Testament, from years of careful study, and from the discipline of scholarly writi'ng. There is a large enlightenment, a broadness of outlook present on every page of The Two-Edged Sword. For these reasons, The Two-Edged Sword, the only work of its kind in English, meets the test of a great book: it yields new insights with each reading. The only. satisfying and logical reaction to a supremely important work is to read it.--P. JOSEPH CAHILL, S.J. 120 1957 BOOK REVIEWS STEPHEN T. BADIN, PRIEST IN THE WILDERNESS. By J. Herman Schauinger. Pp. 317. The Bruce Publishing Company, Milwaukee 1. -1956. $7.50. Historian Schauinger, whose two previous volumes were note-worthy for their diligent, constructive scholarship, has performed a ¯ genuine service for American Catholics in the work here under con-sideration. His well-documented study of the forthright Badin is a distinct step toward the proper appreciation of a character already held in high esteem though not as thoroughly understood as he deserves. A certain amount of studious (if not studied) controversy sur-rounds Father Badin, as is always the case with strong, virile char-acters. It is the happy task of the author to champion the priestly pioneer by bringing to light the very sources of misunderstanding. Badin emerges from the investigation convincingly unscathed, a man of gigantic but not overdrawn proportions facing very real problems. In a word, Badin is depicted as truly worthy of the honor that was 'his, both as the first priest ordained in the United States and as a venerated missionary still marvelously active in his declining years. Tracing the early development of American Catholicism through the eyes of the sacerdotal frontiersman, the writer enables his audience keenly to perceive numerous pastoral problems and the way in which the missionary must face them. Native ingenuity, a priestly educa-tion continued through life under tremendous handicaps, advice from far distant theologians--all play a part in the picture. The connec-tion between such problems and controversy surrounding Badin is obvious enough to the student of American history. But the religious reader cannot avoid the reflection that Badin could not have faced the challenge so well and for so l~ng a time unless he drew down tremendous graces by a sincerely zealous life and by continual prayer. If Badin faced problems, social, moral, canonical, and civil in character, he also faced the prejudice, intolerance, and bigotry of the incredibly misinformed and the violently emotional irreligionists of his day. H~ faced this latter group quite' positively by making the Catholic position clear in sermons, in conversation, in letters, and in the press. He sustained, moreover, those disagreements which unfortunately arise between people who are. trying to work for a common cause when the proper course of action is not clear. And the import of 121 BOOK REVIEWS Review for Religious the present .volume is that he faced such conflicts reasonably, if firmly. There is no wonder that some little traces of misunderstanding still surround him in death. It is, however, a praiseworthy thing that his modern apologist has seen fit to put these elements into proper perspective. It must be noted, nonetheless, that historical research regarding Badin, so remarkably and painstakingly furthered by the. au.thor, has not completely solved certain mysteries. Among these are the reason for Badin's sojourn in Europe and an ad.equate explanation of his temporary life as a Dominican novice. The author's conjectures on these two points seem possibly to go beyond the bounds of scholarly limitations superbly maintained in the work as a whole. The book will unquestionably repay the careful study of the serious historian as well as the more cursory reading of the mature religious. Its narrative for the most part flows smoothly and its message is pertinent not only as satisfying an historial need but also as an incentive to the apostolic spirit of the discerning reader. --MATTHEW E. CREIGHTON, S.J. CONTEMPORARY CHURCH ART. Text by Anton Henze and Theodor Filthaut. Translated from the German by Cecily Hastings. Edited with a preface by Maurice Lavanoux. 64 pages of text, 125 full page photographs of American and European churches, statues, vestments, etc. Sheed and Ward, New York. 1956. $7.50. "Art reflects the thinking of the times," so the age-old adage aptly describes the historical development and progress of man's theoretical and practical application toward intellectual and structural beauty, form, and function. But there are two trends stemming from this adage that indicate different directions of analysis. The one considers the general crass materialism of today's thought materialized in the plain, low, sprawling, accent-on-the-materials-used type of art and architecture; the second is a sincere and earnest effort to unite and utilize man's noblest religious aspirations in an entirely new approach (as opposed to historicism), seeking worshipful entrance and devotional proximity via the liturgy to the altar of God: Introibo ad altare Dei. It is this "renewal of the creative manifestations of our time for the greater glory of God" that typifies Contemporary Church Art and recommends itself warmly to the layman as well as the priest, religious, artist, and teacher in the matter of church art. 122 March, 1~57 ~00K ANNOUI~CEMENT~ In "The Potentialities 6f Modern Church Art and Its Position in History" and "Church Art and the Liturgy" (two essays comprising the major part of the text), the authors, Anton Henze and Theodor Filthaut respectively, elaborate this theme. They define the nature and purpose of church art, sketch its history, analyze its anomalies in present times, and discuss the relationship between society and the Church and its imagery in the twentieth century. Using as their points of reference the ll~lediator Dei of Pope Pius XII and the Instructio de arte sacra of the Supreme Congregation of the Holy Office, the authors set out intelligently by positive instruction to check and correct the sterile sway of pure design and sentimental trash ("the enemy of faith") and encourage action to work for a renewal of "that artistic climate which must be a prelude to a sane outlook in matters of religious art." Particularly recommended are the brilliant, lucid plates which make up the greater part of the book, though it is a shade ~hy this side of fulfillment in that there are no plates in color. But there is an element of freshness in the variety of the selections of type and top-ography, including an ample representation .of American examples that is almost electrifying. These pictures truly speak a thousand words, at once removing stubborn obstacles of ignorance and prejudice and creating an eager desire for a v.igorous renewal of the creative manifestations of our time--"to make that renewal possible for the greater glory of God." Contemporary Church Art discloses the locus of contemporary church art.--l'~o\\',-~.RD .l.X'IAND

Guinea-Bissau (S/2018/110) ; United Nations S/PV.8188 Security Council Seventy-third year 8188th meeting Saturday, 24 February 2018, noon New York Provisional President: Mr. Alotaibi. . (Kuwait) Members: Bolivia (Plurinational State of). . Mr. Inchauste Jordán China. . Mr. Ma Zhaoxu Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Mr. Alemu France. . Mr. Delattre Kazakhstan. . Mr. Umarov Netherlands. . Mr. Van Oosterom Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Nebenzia Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Hickey United States of America. . Mrs. Haley Agenda The situation in the Middle East This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-05017 (E) *1805017* S/PV.8188 The situation in the Middle East 24/02/2018 2/14 18-05017 The meeting was called to order at 2.10 p.m. Adoption of the agenda The agenda was adopted. The situation in the Middle East The President (spoke in Arabic): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representative of the Syrian Arab Republic to participate in this meeting. The Security Council will now begin its consideration of the item on its agenda. Members of the Council have before them document S/2018/146, which contains the text of a draft resolution submitted by Côte d'Ivoire, Equatorial Guinea, France, Kuwait, the Netherlands, Peru, Poland, Sweden, the United Kingdom of Great Britain and Northern Ireland and the United States of America. I now give the floor to members of the Council who wish to make statements before the voting. Mr. Skoog (Sweden): Sweden and Kuwait earlier this week put forward a draft resolution to respond to the desperate calls of the United Nations and the humanitarian community in Syria for a cessation of hostilities for an initial period of 30 days, in order to allow for much-needed humanitarian relief. We have been working intensely with all Council members to operationalize the concrete requests of the United Nations, the humanitarian community and, above, all the civilian population on the ground. We have done our utmost to accommodate Council members' concerns. It is now time for the Council to unanimously shoulder its responsibility and show that meaningful action is possible. The key components in our draft resolution are a nationwide cessation of hostilities for at least 30 days, weekly United Nations humanitarian aid convoys to all areas in need, and immediate emergency medical evacuations. The United Nations convoys and evacuation teams are ready to go. The draft resolution also calls for the immediate lifting of sieges of populated areas, including eastern Ghouta. It reiterates its demand, reminding in particular the Syrian authorities that all parties have an obligation to act in accordance with international law to protect civilians and hospitals and other medical facilities. The draft makes an exception for military operations directed against the Islamic State in Iraq and the Levant, Al-Qaida, the Al-Nusra Front and other terrorist groups designated by the Security Council. This in no way relieves the parties to the conflict in Syria from upholding their obligations under international law at all times, including the principles of distinction, proportionality and precaution. The draft resolution is not a comprehensive peace deal on Syria; its aim is purely humanitarian. There are already ceasefire agreements in force for the areas where fighting has escalated the most. They need to be complied with. There are existing monitoring mechanisms that can be utilized. The role of the Council is to push the parties to the conflict to comply with the proposed cessation of hostilities in order to urgently enable needed alleviation of suffering for the people of Syria. If the draft resolution is adopted today, it can de-escalate violence, save lives, alleviate suffering and break the deadlock on humanitarian access and sieges. Since the first call for a cessation of hostilities, the situation has gotten dramatically worse, particularly in eastern Ghouta, as we have heard from the Secretary- General and from Under-Secretary-General Mark Lowcock. After seven years of war, the situation for innocent civilians in Syria has never been worse. But we have an opportunity to turn things around today to avert the disaster unfolding before our eyes. The draft resolution before the Council represents a resolute and very urgent attempt for the Council to take decisive and meaningful action. Today, we count on each and every member to do the right thing. The President (spoke in Arabic): The Council is ready to proceed to the vote on the draft resolution before it. I shall put the draft resolution to the vote now. A vote was taken by show of hands. In favour: Bolivia (Plurinational State of), China, Côte d'Ivoire, Equatorial Guinea, Ethiopia, France, Kazakhstan, Kuwait, Netherlands, Peru, Poland, Russian Federation, Sweden, United Kingdom of Great Britain and Northern Ireland and United States of America The President (spoke in Arabic): The draft resolution received 15 votes in favour. The draft resolution has been adopted unanimously as resolution 2401 (2018). 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 3/14 I shall now make a statement in my capacity as representative of Kuwait. I associate myself with the statement just made by the Permanent Representative of Sweden on our behalf. The unanimous adoption today of resolution 2401 (2018), following lengthy and intensive negotiations, demonstrates that the penholders, Kuwait and Sweden, are keen to ensure unanimity on this important humanitarian resolution. The resolution renews hope in the Security Council's ability to be unified and speak in one voice, sending a clear and explicit message that it rejects any violations of the Charter of the United Nations. I wish to thank all Member States that voted in favour of the resolution, which includes key and specific demands in response to the appeals of the international community, the most important of which are as follows. First, it demands that all parties cease fire without delay throughout Syria for a minimum of 30 days. Secondly, it allows the United Nations and its partners to immediately undertake medical evacuations safely and unconditionally. Thirdly, it requires all parties to ensure the unimpeded and safe access of all humanitarian and medical workers. Fourthly, it calls on all parties to lift the siege of populated areas, including eastern Ghouta. We are totally convinced that, while the resolution may not end the humanitarian suffering in Syria at once, it is a positive message that the Council today is solidary and united to end this humanitarian suffering and hostilities right away. The biggest task now is to ensure the implementation of the provisions of the resolution in order to save civilian lives in Syria and deliver their humanitarian needs immediately. The Security Council still has a great deal to do so as to end this tragic crisis in Syria, which is about to complete its seventh year. The resolution that we have adopted today is only an interim solution, as a political solution in Syria is the only way to achieve a comprehensive settlement of the crisis and meet the aspirations of the brotherly Syrian people, in accordance with relevant Security Council resolutions, especially resolution 2254 (2015) and the 2012 Geneva communiqué (S/2012/522, annex). The State of Kuwait stresses the importance of reaching an agreement among Council members to prevent any attempt to obstruct a draft resolution aimed at stopping flagrant violations of human rights. Kuwait supports the code of conduct proposed by the Accountability, Coherence and Transparency group, whereby Council members would pledge not to obstruct draft resolutions that address crimes against humanity, genocide and war crimes. We also support the Mexican-French initiative calling on restraint in the use of the veto in the event of serious violations of human rights, based on our commitments to abide by the four Geneva Conventions and their Protocols, international humanitarian law and the outcomes of the 2016 World Humanitarian Summit. We call for engagement on general humanitarian issues, such as the delivery of humanitarian aid, the evacuation of the sick and injured, and humanitarian truce, as procedural issues. In order to prevent the recurrence of such tragedies and the great suffering of humankind, the veto must not be used in such instances. I now resume my functions as President of the Security Council. I give the floor to the other members of the Council that wish to make statements. Mrs. Haley (United States of America): I want to thank the penholders, Sweden and Kuwait, for their work, their sacrifice and their time in the negotiations. As we look at the negotiations, I think it is also important that we bring the Council some of the voices of the Syrian people in eastern Ghouta, who have suffered so much while waiting for the Security Council to act. A doctor treating patients in a makeshift hospital described the conditions she is facing: "We are mental and emotional wrecks. There is nothing more we can do. We are bled dry." In a haunting video, the doctor walks into a room with a crying mother as she says, "I am waiting for my son to die. At least he will be free of pain. I was just making bread for him when the roof fell in. He is going straight to heaven. At least in heaven there is food." Another message we received yesterday which I think was relayed to Council members in the closed consultations, but which I think it is important to repeat again — was an emergency call from a doctor in eastern Ghouta, who said: "We have a horrible situation here. We are being targeted with all kinds of weapons, non-stop. We lack everything: water, food, medical supplies, S/PV.8188 The situation in the Middle East 24/02/2018 4/14 18-05017 shelter. This is a disaster. Everyone is just waiting to die." Today, the Security Council finally took a step towards addressing these devastating levels of human suffering in Syria. The United States wants nothing more than to see the ceasefire in resolution 2401 (2018) implemented immediately across the country. It is critical that the Al-Assad regime and its allies comply with our demand to stop the assault on eastern Ghouta and immediately allow food and medicine to reach everyone who needs it. All of us on the Council must do our part to press the Al-Assad regime as hard as we can to comply. But we are late to respond to this crisis — very late. On Wednesday, the Secretary-General made an emotional plea for an immediate ceasefire in Syria to allow the very basic necessities to get to the people. Kuwait and Sweden had a version of the resolution ready to go for a vote, but Russia called for a delay. On Thursday, in an effort to stall, Russia called for an open meeting on the humanitarian situation in Syria. At that meeting (S/PV.8186), 14 members of the Council were ready to impose a ceasefire, but Russia obstructed the vote again. And then yesterday, the Council sat around for hours, ready to vote, only to have Russia delay it again. Every minute the Council waited on Russia, the human suffering grew. Getting to a vote became a moral responsibility for everyone, but not for Russia, not for Syria, and not for Iran. I have to ask: why? At least 19 health facilities have been bombed since Sunday. As they dragged out the negotiations, the bombs from Al-Assad's fighter jets continued to fall. In the three days it took us to adopt the resolution, how many mothers lost their kids to the bombing and the shelling? How many more images did we need to see of fathers holding their dead children? All for nothing, because here we are voting for a ceasefire that could have saved lives days ago. And after all of this time, hardly anything has changed in the resolution except a few words and some commas. The Syrian people should not have to die waiting for Russia to organize its instructions from Moscow or to discuss them with the Syrians. Why did the Council allow this? There is no good reason we should not have done this Wednesday, or Thursday, or Friday. We may not know the faces that we are talking about. We may not know their names, or these people, but they know us. And we all failed them this week. I guess there is unity in that. Today, Russia has belatedly decided to join the international consensus and accept the need to call for a ceasefire, but only after trying every possible way to avoid it. The resolution marks a moment of Council unity that we must seize and maintain beyond the 30-day timeframe. We hope that the resolution will be a turning point, where Russia will join us in pushing for a political settlement to this conflict and take action to re-establish real accountability for the use of chemical weapons in Syria. Progress starts by adhering to the ceasefire with no excuses. After so many years of defying the Council's demands, the Al-Assad regime must change course. None of us should be so naïve as to accept that the Al-Assad regime can continue indiscriminately bombing schools, hospitals and homes under the fake excuse of "counter-terrorism". Al-Assad's bombing must stop. The ceasefire must be given a chance to work. We look to the Al-Assad regime's backers, especially Russia and Iran, to address what the Secretary-General rightly called a "hell on Earth". All eyes will now be on the Syrian regime, Iran and Russia. Our goal with this resolution is clear. The Al-Assad regime needs to stop its military activities around eastern Ghouta, and for once allow humanitarian access to all of those who need it. We are deeply skeptical that the regime will comply, but we supported the resolution because we must demand nothing less. We owe that to the innocent people of Syria begging for help. In the days to come, our resolve to stand by our demands in the resolution will be tested. All of us must rise to the challenge of maintaining this ceasefire, just as we came together today. All of us must do everything we can to make the demands of the resolution a reality. That is the only way to restore the credibility of the Council. The Syrian people have been waiting long enough. Mr. Nebenzia (Russian Federation) (spoke in Russian): Following lengthy consultations, during which the overwhelming majority of delegations demonstrated a sincere focus on seeking joint solutions — for which we thank them — the Security Council has unanimously adopted the humanitarian resolution 2401 (2018), on Syria. I wish to particularly thank the penholders, the Permanent Representatives of Kuwait and Sweden, for their tireless efforts 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 5/14 and resolve to reach a compromise up until the very last moment. Russia supports the resolution because it encourages the Syrian parties to work as quickly as possible to bring a halt to the hostilities, comply with previous agreed-on decisions in that regard, engage in negotiations on a general de-escalation and establish extended humanitarian pauses throughout the country. The reason it took us so long to reach agreement on the resolution was because we did not support the directives it included for an immediate cessation of hostilities for a relatively long period, and the reason for that was simply because it was unachievable in that form. A ceasefire would not have happened if we had adopted the directives without any concrete agreement between the warring parties, and any approach so removed from reality would definitely not help to address the pressing humanitarian problems in Syria. It will be crucial to ensure that the Security Council's demands are reinforced by concrete agreements on the ground. It would be naive to think that any of these complicated issues can be resolved overnight. We trust that all the external stakeholders with influence will work to bring that about. We can see that some foreign sponsors of the illegal armed groups have either fallen very short in that regard or have been deliberately flouting their obligations. Russia is working with all the parties to the conflict and doing everything possible to normalize the situation and actively assist the humanitarian efforts. Iran and Turkey, our partners in the Astana process, have taken on a major part of the work, and we are preparing for an important meeting in the Astana format next month. In the southern de-escalation zone a fairly decent level of cooperation has been established with Jordan and the United States, although we have been seeing tension rising in some areas owing to activity by armed groups. The resolution clearly states that it does not apply to military operations against the Islamic State in Iraq and the Levant, Jabhat Al-Nusra, other Al-Qaida-affiliated organizations and various groups that the Security Council has recognized as terrorists. That struggle that will continue. We call on international stakeholders to coordinate closely on this issue, including with the Syrian authorities, and in strict compliance with international law and with respect for Syria's sovereignty and territorial integrity. The goal of combating terrorism must not become a pretext for solving this or that geopolitical issue of dubious legitimacy, which is exactly what the United States is doing in Syria. Instead of being drowned in rhetoric about Russia — and by the way, next time I am going to count the number of times Ambassador Haley mentions my country — what we are insisting on is a prompt end to the occupation-style efforts of the so-called coalition, which, among other things, would have a definite humanitarian impact, enabling the Syrian Government to address the issue of restoring normal life in all the areas that have been liberated from terrorists, including in the north and the east of the country. Closing the coalition's Al-Tanf military base would solve the problem of the internally displaced persons in the Rukban camp. In that connection, we would also like to point out that every effort should be made to deliver aid via the most direct routes, as provided for in the humanitarian resolutions on Syria. It is important that today's resolution calls for speeding up the immediate deployment of humanitarian mine-clearing operations throughout Syria. It also reiterates the demand that all parties demilitarize medical facilities, schools and other civilian infrastructure and refrain from establishing military positions in residential areas, something that the illegal armed groups have frequently been guilty of. The conflict's flashpoints are more clearly identified, and are not limited to eastern Ghouta and Idlib, and that includes Raqqa, which the coalition has laid waste. It also expresses indignation at the militias' shelling of Damascus, in which our Embassy has been hit several times. We know that the humanitarian situation in Syria is dire and in urgent need of effective measures, but we can see perfectly well that the propagandistic picture being painted of eastern Ghouta is identical to the loud campaign in late 2016 during the counter-terrorist operation to liberate eastern Aleppo. We must engage not just with eastern Ghouta, but with Raqqa, Rukban, Foah, Kefraya and Yarmouk. Every area of Syria should get help. The resolution emphasizes the importance of supporting the restoration of stability in the areas that civilians are returning to, which in our view sends an unambiguous message to those capitals that continue to make restoration assistance conditional on a specific transitional direction in the political process. It stipulates that the humanitarian priorities for Syria in 2018 are not limited to Under-Secretary-General Lowcock's five requests. The agenda is far broader. We S/PV.8188 The situation in the Middle East 24/02/2018 6/14 18-05017 hope in particular that the specialized United Nations agencies and their partners will be sensitive to requests from the Syrian authorities. In conclusion, I would like to express my deep concern about the public statements by certain United States officials threatening aggression against Syria, a sovereign country. This is a warning that we will not countenance any arbitrary interpretation of the resolution that has just been adopted. We demand an end to this irresponsible and hateful rhetoric. Rather, there should be joint efforts to settle the conflict in Syria on the basis of resolution 2254 (2015). Mr. Delattre (France) (spoke in French): France welcomes the unanimous adoption of resolution 2401 (2018), which demands that a cessation of hostilities be established without delay throughout Syria, in order to enable humanitarian personnel to evacuate the wounded and to gain access to the population. The negotiations were arduous. However, despite their differences in approach, the members of the Security Council managed to prevail in the name of the humanitarian imperative. The resolution is vital in the true meaning of that word, since halting the shelling and evacuating the wounded are matters of life and death for thousands of Syrian people, especially in eastern Ghouta, which has been under siege by the Damascus regime for days. I would like to thank the delegations of Kuwait and Sweden — which introduced the resolution, with our support — for their efforts, perseverance and outstanding work in arriving at a robust text. As by President Macron and the Secretary-General forcefully recalled last Wednesday, it is imperative and urgent to end the shelling of eastern Ghouta, Idlib and the whole of Syrian territory immediately. That was the thrust of yesterday's joint call by President Macron and Chancellor Angela Merkel to President Putin during their demanding and close conversation on the issue. It is also the reason for our vote today. The resolution is the outcome of our concerted efforts, as well as a belated response to the violence unleashed against civilians in eastern Ghouta and elsewhere. Let us make no mistake: a cessation of hostilities for an initial 30 days to enable humanitarian access to meet vital urgent needs is only the very first step. It is the minimal response to the repeated demands of both the United Nations and humanitarian actors, which have been conveyed for months by Council members, in particular by France. It is now up to the regime's supporters to ensure full compliance with the cessation of hostilities without delay and to respond to all requests for access to humanitarian assistance and medical evacuations in accordance with the text we have just adopted. We specifically call on the guarantors of the Astana process to assume their responsibilities and effectively ensure that the Syrian regime immediately cease its hostilities and ensure respect for the basic principles and rules of international humanitarian law and human rights law. It is urgent that humanitarian assistance reach without delay the people who need it. Every minute counts because every minute can lead to the loss of lives. Nothing would be worse than to see this resolution remain a dead letter. That is why France will be extremely vigilant on all those points over the coming hours and days. We all know that a return to stability in Syria is the only way to put a definitive end to the humanitarian crisis, for which a political solution is required. More than ever, therefore, we must redouble our efforts to establish a neutral environment that will enable a credible political process and elections to be held in Syria, as part of the Geneva process and resolution 2254 (2015). France is ready to continue working tirelessly with its partners to that end. As we said yesterday in this forum, the elements for a regional and potentially major international confrontation have coalesced today. That is a risk that must be taken very seriously. We must therefore come together, as we have done today, to put an end to the humanitarian catastrophe under way, prevent a spillover of the conflict and seek an inclusive political solution in Syria. These are three indissociable priorities, and our generation will be judged on whether or not we are able to put an end to the Syrian tragedy. This text is a potentially important step, but it is obviously not the end of the road. Let us be frank: the hardest part has yet to be done. Therefore, on behalf of France, I would like to launch a two-pronged appeal. The first is a call for the resolution to be fully and immediately implemented. We are all aware that pitfalls and obstacles abound. This is a reflection of the extent to which resolute and coordinated engagement by all members of the Security Council is crucial to ensuring that the provisions we have just adopted are implemented on the ground without delay. To put it even more clearly: if we do not put all our resources 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 7/14 and energy behind the full implementation of this resolution, we know that it will not work. Above all, that applies to Russia and the Astana guarantors. The second call is to use this truce as leverage to put an end to the spiral of violence in the Syrian tragedy and create positive momentum towards an inclusive political settlement in Syria. That must be our common ambition. There is a glimmer of hope today in that regard. Let us seize this fragile moment to begin to reverse the course of events, despite the magnitude of the difficulties ahead. As the Council knows, France is fully committed to that goal. Mr. Hickey (United Kingdom): The United Kingdom welcomes the adoption of resolution 2401 (2018). In particular, we applaud your work, Mr. President, together with Sweden, as co-penholders. But this is not a moment for self-congratulation. It has taken us far too long to agree this resolution. While we have been arguing over commas, Al-Assad's planes have been killing more civilians in their homes and in their hospitals, imposing unbearable suffering. Despite the amount of time we have spent in this Chamber over many years discussing the devastating humanitarian crisis, we have still not been able to achieve the peace and security that the Syrian people so desperately need. As the conflict enters its eighth year, the situation in eastern Ghouta and elsewhere in the country is far worse than we ever thought imaginable. The barbarity and depravity of the Al-Assad regime shows no limits. We must never lose sight of the fact that the pictures we see and the stories we hear from this comfortable Chamber are the agonizing reality for hundreds of thousands of civilians — for men, women and children who are being forced to eke out an existence underground to avoid being killed by a regime that commits daily atrocities against its own people. I have heard some say that the information about the situation in eastern Ghouta is propaganda. A doctor in eastern Ghouta, having heard such comments, said this morning: "Amid the chaos and the bombs, it is the not being believed that almost hurts the most. We are dying here every day. And when people say that they do not believe us, that is pain upon pain." This is not propaganda. It is a living hell for hundreds of thousands of residents of eastern Ghouta. As we have repeated many times, the intentional and systematic targeting of civilians and civilian objects not only violates international humanitarian law, it is a war crime. The United Kingdom will be unrelenting in our campaign to ensure accountability. By having voted in favour of the resolution today, we are standing up and saying that we will not stand by and let this happen. In the face of escalating violence, devastation and suffering, we must all now take practical steps to improve the situation for those living and dying in a hell of one man's making. The resolution demonstrates our resolve to put a stop to the brutal violence. It demands that all parties cease hostilities without delay. That means right now, immediately. The role and responsibility of the Council does not end with the adoption of this resolution, quite the opposite. All States Members of the United Nations, but particularly Council members, must now take responsibility for ensuring that the resolution is implemented in full, without delay. The resolution calls for the Council to review its implementation within 15 days, but we must all be active in supporting and monitoring implementation from the moment we step out of the Chamber. If we see any of the parties violating the terms of the resolution, we must bring it back to the Council immediately. Those with any influence over the Syrian regime — Russia, Iran — have a particular responsibility to ensure that the ceasefire is respected in full and without delay, that all sieges are ended and that humanitarian aid is delivered. This is the absolute minimum that the people of Syria deserve. As much as we welcome the adoption of this resolution today, it is only a small step. Just as one aid convoy in three months to a besieged area cannot even begin to address the humanitarian crisis, one resolution alone cannot solve the situation in Syria. We must do everything in our collective power to ensure that this resolution is effective in delivering for those whom we have failed to date. We must all send a clear message to the Al-Assad regime: abandon your attempt to pursue a military strategy, stop fighting and engage seriously in United Nations-led political talks in Geneva. In conclusion, let me reiterate the words of my Foreign Secretary. The entire world is looking at the Al-Assad regime, Russia and Iran. They hold the keys not only to the end of this obscene conflict, but to the safety, humanitarian aid and basic medical treatment S/PV.8188 The situation in the Middle East 24/02/2018 8/14 18-05017 that is being denied to millions of people right now in Syria. For the mother giving birth underground in eastern Ghouta, for the child unable to learn as schools are closed for yet another day, for the doctor battling air strikes to treat patients in Idlib — all of us sitting here today owe it to the people of Syria to work together with renewed and unyielding energy to achieve a political solution that will bring peace to the Syrian people. Mr. Ma Zhaoxu (China) (spoke in Chinese): The recent escalation of conflict in the affected areas of Syria has caught the attention of the international community. We acutely feel the suffering of the Syrian people as if it were inflicted upon us. China condemns all acts of violence that target civilians and civilian property and destroy innocent lives. China welcomes the Security Council's unanimous adoption of resolution 2401 (2018), which is the result of Council members' patient consultation and hard work to find consensus. The resolution includes positive elements such as calling for respect for Syria's sovereignty, independence, unity and territorial integrity; demanding a cessation of hostilities by all parties; easing the humanitarian situation in Syria; supporting mine action throughout Syria; and continuing to combat terrorism. As an active party to the consultation process, China made unflagging efforts and played a constructive role in facilitating consensus-building in the Council. China appreciates that, thanks to the concerted efforts of all parties concerned, the Council arrived at a solution that reflects the broadest possible consensus among Council members. I would like in particular to thank Kuwait and Sweden, as co-penholders of the resolution, for their tireless efforts. By speaking with one voice on the humanitarian situation in Syria, the Security Council is helping to alleviate the situation as a whole, helping to consolidate the momentum towards a ceasefire, contributing to counter-terrorism efforts in the country and serving the overarching objective of arriving at a political settlement of the Syrian issue. Going forward, the international community should work together to ensure the full implementation of resolution 2401 (2018), so that it can play a positive role in improving the humanitarian situation in Syria. The only way to fundamentally improve the humanitarian situation in Syria and to lift the people of Syria out of their suffering is to find a political settlement. The international community should support the Syrian parties in seeking a swift solution that is acceptable to all parties in the context of a United Nations mediation through a Syrian-owned and -led political process in order to end the suffering of the Syrian people as soon as possible. China is keen for the Council to remain united and forge consensus on the Syrian issue. The Council must push the Syrian parties to consolidate the momentum towards a ceasefire, strengthen cooperation on combating terrorist groups, advance the process towards a political settlement and play a constructive role in maintaining peace and security in Syria and across the region. Mr. Umarov (Kazakhstan): The delegation of Kazakhstan voted in favour of resolution 2401 (2018), on the cessation of hostilities in Syria. I express my gratitude to the co-penholders — Sweden and Kuwait — for their determined efforts to find common ground among the Security Council members. I also thank the members of the Council for their constructive approach towards the resolution, which has many significant provisions. The position of Kazakhstan is very consistent — that stability in the Middle East can be achieved by reducing violence for peaceful means and avoiding the emergence of new tensions. In the past few days, Heads of State and Government from around the world have called on the Syrian Government to observe human rights and on both sides to exercise restraint. Simultaneously, external incitement that fuels tension should stop immediately so that it does not endanger regional security. We see a Security Council united today in demanding that all parties cease hostilities without delay. We now expect all countries that exercise influence on the ground and conduct military campaigns against international terrorist groups in Syria to interact and find common ground for fighting terrorism jointly, while taking practical steps to implement the resolution. Kazakhstan calls on all forces that support an early settlement of the Syrian conflict, including the Government of Syria and the armed opposition, to fully comply with the ceasefire regime and the resolution. All the parties must ensure safe and unhindered access for humanitarian assistance to reach the affected areas, as well as the evacuation of people in need of medical assistance. The Foreign Minister of Kazakhstan hopes that his colleagues — the Foreign Ministers of the guarantor States of the Astana process — will take additional constructive steps to strictly implement the 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 9/14 ceasefire agreements and support the de-escalation zones in Syria, at the meeting scheduled to take place in the capital of Kazakhstan in mid-March or earlier, if need be. These were difficult, but successful, deliberations. We should all work collectively to find a peaceful solution. The unity shown today in the Security Council should continue, since we have yet a lot to accomplish in Syria and elsewhere. Mr. Van Oosterom (Netherlands): On Wednesday, during the high-level debate on the Charter of the United Nations, I quoted one of the founding fathers of the United Nations, Ambassador Stettinius (see S/PV.8185). He said that the members of the Security Council had the obligation to agree so that the Council may be able to act and act effectively. Today we finally managed to agree to end the atrocious violence in eastern Ghouta; to end attacks against hospitals; and to end the killing of innocent civilians, including women and children. The Kingdom of the Netherlands welcomes the unanimous adoption of this crucial resolution — resolution 2401 (2018). Let me thank the co-penholders in particular — Kuwait and Sweden — for their tireless efforts and skilled diplomatic work. We pay tribute to them. Today we have a resolution, now we need to see action on the ground. All United Nations States Members have an obligation to make sure that the words of the resolution are implemented without delay. The Syrian authorities in particular have a specific responsibility towards their own people. The resolution means that all parties must cease hostilities without delay. All parties must engage immediately for a sustainable and durable humanitarian pause of at least 30 consecutive days throughout Syria to enable the safe, unimpeded and sustained delivery of humanitarian aid and services and to enable medical evacuations of the critically sick and wounded, in accordance with applicable international law. The implementation of the resolution means the cessation of hostilities, the delivery of humanitarian aid and urgent medical evacuations. It is a first step in the right direction, but much more is needed — a political solution, accountability and the return of refugees. The Council should remain seized of the matter and closely monitor the implementation of the resolution, starting today. The Council should reconvene without delay if the situation demands it. Ms. Wronecka (Poland): We highly commend the work of Sweden and Kuwait as co-penholders on the humanitarian resolution for Syria — resolution 2401 (2018) — who did their best to accommodate the concerns of all Security Council members. On Wednesday I stressed that it is the Council's responsibility to not fail in stopping the ongoing human tragedy in Syria, and in eastern Ghouta in particular (see S/PV.8185). Today we have managed to reach compromise and adopt the resolution by consensus. I would like to thank all my colleagues for their very constructive attitude. However, the innocent people of Syria have waited far too long for that. Now, all of the parties, especially those with influence on the ground, must make every effort to implement it. In that context, we reiterate our call on all sides to comply with international humanitarian law, cease all hostilities against civilians and allow for free humanitarian access. In conclusion, it is not only our legal obligation to act now, but also our moral duty. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): Following the unanimous adoption of resolution 2401 (2018), I take the floor on behalf of the Republic of Equatorial Guinea, whose Government closely followed the whole process leading up to its successful conclusion with the unanimous adoption of this humanitarian resolution. At the outset, I pay a well-deserved tribute to the penholders, Kuwait and Sweden, for all their efforts, patience and dedication to the goal of drafting a resolution that was ultimately deserving of a favourable vote. We commend the unanimous support of the elected members for the penholders throughout the duration of that process. In Spanish, it is often said that "it is never too late if the outcome is good". This positive outcome is the result of the contributions of all members of the Council, to which we extend our gratitude and commend for the fruitful end. What lies ahead now is the effective implementation of the provisions of the resolution with a view to achieving the objective the Security Council has set out to achieve, namely, an immediate ceasefire throughout Syria in order to facilitate the safe, unhindered and sustainable delivery S/PV.8188 The situation in the Middle East 24/02/2018 10/14 18-05017 of humanitarian aid, services and medical evacuations of all severely injured and ill persons. The Republic of Equatorial Guinea energetically calls on all parties, the United Nations and those involved in the devastating conflict to do everything possible towards the noble end of saving human lives and alleviating the suffering that has been endured far too long by the people. The adoption of the resolution partially spares all members of the Security Council from embarrassment. We will save ourselves completely from that shame if the ceasefire takes effect in the next few hours and if humanitarian aid and medical care begin to reach the affected persons over the upcoming days. Mr. Inchauste Jordán (Plurinational State of Bolivia) (spoke in Spanish): Seven years have elapsed since the beginning of this war, and the suffering of the Syrian people continues to worsen. The numerous human lives lost in recent weeks add to the more than 500,000 lost since the beginning of the conflict. We believe that while military tactics prevail over a political solution, there can be no lasting peace, and consequently it will be civilians, especially women and children, who will continue to be subjected to unnecessary suffering. For that reason, we commend the adoption of resolution 2401 (2018), and hope that its timely and effective implementation will help to alleviate the suffering of the Syrian people. My delegation underscores and commends the arduous work undertaken by the penholders. The delegations of Sweden and Kuwait have demonstrated strong leadership and resolve up to the very last moment to reach an agreement. Similarly, we wish to acknowledge the effort and commitment shown by the Russian Federation and the parties involved, as well as all members of the Security Council during the negotiation process. In recent days, my delegation has expressed its position on the matter at hand, and today we do so once again. Consensus and unity within the Security Council are pivotal if we are to improve the humanitarian situation in Syria, which is why we commend the consensus reached today. We reiterate that there can be no military solution to the situation and that the only way forward is through inclusive political dialogue. We thefaffirm our support for the Geneva process and the achievements made in Astana, of which the agreements must be upheld by all parties. Moreover, we have high expectations that the various forums of dialogue, such as the Sochi dialogue, can contribute to the achievement of a final and lasting peace. Mr. Alemu (Ethiopia): We welcome the unanimous adoption of resolution 2401 (2018) on the humanitarian situation in Syria. We voted in favour because we believe that the resolution can make a positive difference on the ground in the alleviation of the continued tragedy of the Syrians. Having discussed the severe humanitarian crisis in Syria almost weekly, it was clear that what was required from the Council was concrete and collective action that would contribute to alleviating the intolerable suffering of Syrians in all areas of the country. We are pleased that the Council has acted and sent the right message to bring about a cessation of hostilities that will allow the United Nations and its humanitarian partners to have safe, sustained and unimpeded humanitarian access to deliver the much-needed humanitarian assistance to all Syrians in need. I wish to express our sincere appreciation to the delegations of Kuwait and Sweden, which effectively and efficiently led the process of negotiations. We all know that it was not an easy task, but they did excellent work in accommodating the concerns of all delegations with a high sense of responsibility and patience. We also thank all delegations for their flexibility during the negotiation process. We hope that the positive spirit that led the Council to adopt the resolution will prevail, not only in ensuring its effective implementation, but also in laying the bases for greater mutual understanding among all those with enormous influence over developments in Syria, whether in the humanitarian or political and security domains. We know, given the realities, that this is a tall order. One matter needs to be stressed on this occasion. The security situation in Syria is perhaps more complicated today than it has ever been over the past few years. We should not overlook the fact that the source of the humanitarian tragedy that we see today is the result of the difficult political and security situation in the country. We trust that all those, including those whom Ambassador Delattre referred to, will continue to play a role in contributing to the creation of the basis for progress in the peace process. That is extremely critical for ensuring that the humanitarian tragedy is Syria is brought to an end. We can only hope that what the Council has achieved today will lay the basis for averting an even greater humanitarian tragedy in Syria. 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 11/14 Mr. Meza-Cuadra (Peru) (spoke in Spanish): We wish to thank you, Mr. President, and your team, as well as the Permanent Representative of Sweden and his team, for the tireless efforts made to achieve this important consensus, and we also thank the members of the Council for their flexibility. This commitment will allow for an immediate cessation of hostilities in Syria and the urgent and necessary provision of humanitarian assistance. We underscore the need to maintain unity within the Council in terms of its responsibilities to protect the civilian population, in accordance with international law and international humanitarian law. Peru, a sponsor of resolution 2401 (2017), which we have just adopted, will closely monitor its urgent implementation and compliance therewith by all parties involved. We wish to express our sorrow concerning and solidarity with the victims of the conflict in Syria, and our support and admiration for the United Nations humanitarian workers and those of other agencies deployed on the ground. We hope that the important step that we have taken today will help to achieve a lasting solution to the Syrian conflict in line with resolution 2254 (2015) and the Geneva communiqué (S/2012/522, annex). Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): Côte d'Ivoire, as a sponsor of resolution 2401 (2017), which we have just adopted and which is purely humanitarian in nature, commends its initiators, namely, your country, Mr. President, and Sweden. It welcomes the adoption of the resolution, which demands the cessation without delay of hostilities. This demand on the part of the Council must be upheld by all actors on every battlefield in Syria. Côte d'Ivoire also welcomes the efforts undertaken by all parties to arrive at a consensus within the Council. It thanks in particular the Russian Federation for its spirit of compromise. The contribution made by all parties to the adoption of the resolution is aimed at saving the Syrian people from the horrific war plaguing that country, which is imperilling the lives of thousands of human beings, specifically civilians, including women and children. Côte d'Ivoire remains convinced that only a definitive end to the Syrian conflict through negotiations can enable all Syrians to restore peace, achieve reconciliation and rebuild their country, with a view to relaunching its economic and social development. We hope that the 30-day truce demanded by the Council will be the beginning of a process that will bring peace to Syria on the basis of the relevant conclusions and recommendations of all negotiations held in Astana, Sochi and Geneva concerning the country. The President (spoke in Arabic): I now call on the representative of the Syrian Arab Republic. Mr. Ja'afari (Syrian Arab Republic) (spoke in Arabic): Over the past two days, 10 of the thousands of missiles that have fallen on the Syrian capital landed on the headquarters of the Red Crescent in Damascus, the main headquarters of the Syrian Red Crescent, in the Abu Ramani neighbourhood of Damascus. Those missiles were launched by the moderate armed groups in Al-Ghouta. Thousands of people died, including Dr. Hassan, a professor at the Technological Health Institute in Damascus. A French colleague and friend, Thierry Mariani, said: (spoke in French) "Like hundreds of others over the past five years, Dr. Hassan Haj Hassan was killed by shells fired from Ghouta on Damascus by these moderate rebels. Those dead and are not entitled to media compassion; they are on the wrong side of history. When will there be balanced coverage?" (spoke in Arabic) This French citizen accurately described the suffering of the Syrian people as a result of the launching by terrorists of missiles against Damascus. He had visited Aleppo in 2017, and as he was leaving Free Syrian Army gangs fired rockets at the airport. Luckily he was not hurt, but since then the Aleppo airport has been closed because it is unsafe. Also. the head of the Syrian Red Crescent in Idlib, Dr. Muhammad Al-Waty, was kidnapped by moderate armed groups. My colleague the Permanent Representative of France said that we must observe a truce, and I agree with him. However, I think that we also need to implement the 29 other Security Council resolutions on the situation in Syria, of which 13 relate to the fight against terrorism. We need not only a month-long cessation of hostilities; we also need to see the implementation of the 29 other resolutions that the Council has adopted. My colleague the British Ambassador told us horrific stories that he heard from other people. Perhaps S/PV.8188 The situation in the Middle East 24/02/2018 12/14 18-05017 he has not heard about what the British forces have done in Iraq, Palestine and Libya. The British Government went to the Malvinas and fought Argentina for an island that it does not own and that is situated tens of thousands of kilometres away from the United Kingdom. However, I say to my British colleague that his Government — and I am not using the term "regime", because I respect international law — is preventing us from countering terrorism in our own territories. We are not going thousands of kilometres away, we have not been fighting in other countries. It is in our own territories that we are combating terrorism — terrorism that is supported by the Government of the United Kingdom. During the meeting on Thursday (see S/PV.8186), I explained the reality of what is happening in Syria — the suffering of civilians as a result of the actions of armed terrorist groups. I assure members once again that the Government of the Syrian Arab Republic has taken all the de-escalation initiatives seriously and has observed them so as to protect the lives of its citizens and to stop those who have been trading in their pain and blood. In that regard, I note that the Syrian Government has complied with the Astana agreement on establishing de-escalation zones and stipulated a number of commitments, including compelling the signatory armed groups to sever any ties they have with terrorist organizations, especially the Islamic State in Iraq and the Levant (ISIL) and the Al-Nusra Front and all other affiliated groups. At the same time, the Astana agreement gave the Syrian Government the right to respond in case of any violations by those armed groups. It was not at all surprising to us that those terrorist armed groups would not comply with any of those initiatives, but would use them as an opportunity to reorganize their forces and their terrorist fighters, acquire more arms, military equipment, human and logistical support and perpetuate their crimes against the Syrian people. They are receiving instructions from certain States members of the Council, as well as regional actors that are practicing State terrorism to ensure the obstruction and failure of those initiatives and agreements. Since the signing of the agreement on the establishment of de-escalation zones, these armed groups have systematically violated it. In responding to the violations, the Syrian Government has exercised extreme self-restraint to protect the lives of civilians and salvage the agreement that terrorist armed groups and the countries that sponsor them have been trying to obstruct since the moment of signing it. However, these violations have become repeated and serious and have affected the lives of 8 million civilians living in the capital, Damascus, and its suburbs. Attacks have been waged by launching rockets and missiles and using car bombs, with Syrian military sites being targeted. All this has led to an unbearable situation that we cannot condone. As a State, we bear a responsibility towards our citizens and we have a sovereign right to counter terrorism. We are also receiving repeated appeals from Syrian citizens for protection — their families, their children, their schools — from the acts of these terrorist armed groups In the light of these violations and terrorist acts, the Syrian Government has had to take the necessary steps to protect its citizens. We exercised our legitimate right to defend them. At the same time, we have taken all the steps necessary to ensure the safety of the civilians who have been taken hostage by these groups and used as human shields inside eastern Ghouta. In cooperation with our Russian friends, we also ensured the safe passage of civilians out of danger from 4 to 14 February. We have provided shelter and food and necessary medical care. The Government has paid for all that assistance. We have called upon armed groups to lay down their weapons and stop their terrorism from residential places and neighbourhoods, and instead engage in national reconciliation initiatives. Of course, the appeals of 8 million Syrians do not reach the Secretariat or the representatives of the United States, the United Kingdom and France, although they receive appeals from their proxies — terrorist armed groups and White Helmet terrorists, the new legitimate representative of the Al-Nusra Front. It seems that these countries decided today to replace the black flags of ISIL and Al-Qaida with white flags in Iraq and the White Helmets in Syria. We are therefore done with using the black colour; we are using the white colour now, white flags in Iraq and White Helmets in Syria. According to General Assembly resolution 46/182, which we all negotiated and reached consensus on, the basic principle that governs the delivery of humanitarian aid is respect for the sovereignty of the country concerned as well as coordinating with it fully in any activity in which the United Nations is engaged on the territory of the country in question. However, such principles lose all value when they are 24/02/2018 The situation in the Middle East S/PV.8188 18-05017 13/14 subject to the political whims and double standards of the Secretariat and some more influential countries, particularly when it comes to implementing them in Syria. How else can we explain that some countries submit draft resolutions on the situation in Syria and negotiate them for many weeks with all actors, but excluding the country concerned? This is what I asked the day before yesterday. How do we explain that the Resident Coordinator in Damascus sends a note to the Syrian Foreign Ministry on 14 February stressing that the aid convoys reached 2.3 million Syrians in the so-called besieged and hard-to-reach areas in 2017, while the Under-Secretary-General for Humanitarian Affairs presented completely false figures yesterday to tarnish the image of the Syrian Government and to give Western countries in the Security Council justification for targeting the Syrian Government and its partners? The Resident Coordinator said that aid had reached 2.3 million Syrians. But just two days ago, Mr. Lowcock said that aid had reached only 20,000 people. Along with some members of the Council, we have said repeatedly over the past seven years that to end the suffering of civilians in Syria we do not need non-consensual draft resolutions, nor do we need to adopt new resolutions or hold regular or emergency meetings. We do not need to deplete United Nations resources to prepare periodic reports that rely on unreliable sources. We do not need to establish a committee here and a body there. We need to implement the 29 — now 30 — Security Council resolutions that have been adopted; it is quite a coincidence that by adopting resolution 2401 (2018) today we have reached 30 resolutions. These resolutions should be implemented. The Governments of some countries should stop spending billions of dollars to support and finance armed terrorist groups and provide them with arms. The latest we have heard is that the United States of America has allocated $4 billion to ublically fund the terrorists in Syria. Those countries must stop opening their borders and airports to facilitate the flow of terrorist fighters to Syria. They must allow the Syrian people to shape its future and restore its security and stability without any foreign interference. You said, Mr. President, that the Council rejects anything that violates the purposes and principles of the Charter. Yes, this is very precise. You called also for the implementation of today's resolution in all parts of Syria, which is how we interpret this resolution in Damascus. Resolution 2401 (2018) must be implemented in all parts of Syria, including Afrin, United States-occupied areas and the Golan. In addition, let me make it clear that the Governments of the United States of America, the United Kingdom and France and their enablers in the region should stop holding meetings in Washington, D.C., Paris and London, establishing groups, bodies or forums and devising what they refer to as strategic plans reminiscent of colonial times. Following a meeting in Washington, D.C., they announced that they had drafted a plan to divide Syria within a year — I am just recounting what they said. The strategic plans contained in the document adopted in Washington, D.C., are aimed at dividing Syria, changing its political system by force, spreading terrorism and maintaining an illegitimate military presence in our territories. I say to my colleague the Permanent Representative of the United States, who threatened us here at the Council a while ago and no one has responded to her, that none of the plans will succeed; they will backfire sooner or later. According to Article 51 of the Charter of the United Nations, my country has the right to defend itself with all of the legal tools available. A United States occupying military presence exists in our territories, and we have the right to resist it. The representative of the United States has threatened us. We, in turn, give her a warning from this Chamber because, according to Article 51 of the Charter, we have the right to defend ourselves. We again stress that double standards will continue to mar international efforts to counter terrorism as long as there is a partial approach to addressing the threat of armed groups in Syria. Some members of the Council claim that they are concerned about an area controlled by terrorist armed groups in eastern Ghouta. The size of that area is 50 square kilometres. They continue to ignore three illegally occupied Syrian territories covering 50,000 square kilometres. They focus on 50 square kilometres and ignore an area of 50,000 square kilometres, of American, Turkish and Israeli occupation. That simple comparison reflects the political hypocrisy of some Member States, and the inaction of the Security Council and of other bodies of the United Nations, as the Organization succumbs to the political and financial polarization that has become the main feature of its working methods. S/PV.8188 The situation in the Middle East 24/02/2018 14/14 18-05017 In conclusion, we will continue, with the support our allies, to counter terrorism regardless of where it exists in Syria — I repeat, regardless of where it exists in Syria. We are exercising our sovereign right of self-defence and a constitutional right in our territory and within our national borders. We do not send forces to conquer areas thousands of kilometres away, as the so-called illegitimate international coalition does in my country, Syria, today. We do not follow the example of French forces in Mali, the Niger and other African countries, or of the United States and United Kingdom in Afghanistan, Libya today and Iraq previously. We defend ourselves and counter terrorism within our borders. We did not go to Mali, the Niger or the Malvinas. We need serious commitment from Governments that issue instructions to armed terrorist groups. The groups should be given orders to immediately stop targeting civilians and perpetrating terrorist acts — I repeat immediately and without delay, as the resolution stipulates. I stress that the Syrian Government will reserve the right to respond as it deems appropriate if such groups target civilians in any part of Syria with even a single missile. I take it that we all understand that paragraph 1 of resolution 2401 (2018) also applies to the aggression of Turkish forces in Afrin and the repeated acts of aggression by the international coalition against my country's sovereignty and territories. Of course, resolution 2401 (2018) applies also to the continuous violations by Israeli occupation forces against Syria's sovereignty, by supporting terrorist factions in the occupied Syrian Golan. That is how we interpret the resolution just adopted by the Council. The meeting rose at 3.35 p.m.

Confession without Borders: 1st Wave Feminism against Woman's Right Disproportion in AtiqRahimi'sThe Patience Stone TitikHariPangestu English Literature Faculty of Languages and Arts State University of Surabaya Titik_hari@ymail.com Diana Budi Darma, SS. M.Pd. English Department Faculty of Languages and Arts State University of Surabaya Dianabd9@gmail.com Abstrak Penelitianinimemfokuskanpadaketidakseimbanganatashak-hakperempuan di Afghanistan denganmenggunakantindakantokohutamadalam novel inisebagaisumberdalamtesisini. Ktidakseimbanganhakmunculsebagaiakibatdaridominasisatusisikesisi lain. Masalahpertamadalamtesisiniberbicaratentangdominasilaki-laki. Yang keduamengungkapkanpengakuanperempuansebagaicerminandarifeminismegelombangpertama. Dalammenjawabpertanyaanpertama, penelitianinididukungolehteoripatriarki, sertadidukungolehbukuNawal El – Saadawi, dimanabukuiniberfokuspadadominasilaki-laki di wilayahArab. Permasalahankeduaakandijawabdenganmenggunakanteoridarifeminism, yang mengkhususkanpada feminismgelombangpertama. Analisisiniakanmenunjukkanbahwaketidakseimbanganperempuandisebabkanolehadanyawarisan agama danbudayasecaraturuntemurundalamkomunitasini. Setelahmenggambarkandoominasikaumpria, selanjutnyatesisiniakanmenggambarkanbagaimanaperempuan di wilayahinimenghadapiketidakseimbanganini. Tesisiniakanmengemukakan,sistemPatriarki yangdinilaisebagaipenyebabmunculnyaketidakseimbangantersebut,.Ketidakseimbanganinimemberikantekananbesartercermindalampengakuanistri, yang padaakhirnyamemberinyakekuatanuntukmelawanterhadapketidakseimbanganini. Kata kunci: Patriarki ,FeminismeGelombangPertama Abstract This study focuses on depicting Afghan women's rights disproportion by using main character's act inside this novel. Right disproportion appears as a result of the domination of one sides to the other. The first problem talks about the domination of men's. The second reveal the women's confession represent first wave feminism. In answering first question, this research is supported by patriarchy theory, and supported by Nawal-El-Saadawi's book which focus on men's domination in this region. The second statement of problem will be answered by using a theory from the first wave feminism. The analysis reveals the disproportion of women right caused by hereditary thought of their religion and cultural and also how women in this region face this disproportion. Patriarchal believes is use as a cause of the disproportion. Furthermore, this disproportion which cause a huge pressure analyzing by wife's confession finally give her a power to fight back against this disproportion. Keywords: Patriarchy, First Wave Feminism INTRODUCTION Offending to women in the society, especially to traditional system, it must dribble a fact of disproportion of women within it. This fact finally grounds the responder of it, especially to whom it may concern with cultural study to talk to. Besides that, this phenomenon also creates an unforgettable experience to author to write it down in utterance of beautiful work, especially novel that brings conflicts in detail. According to Rene Wellek and Austin Warren say that literary work is the representation of the author toward social life and society (Wellek & Warren, 1949: 90). According those quotation, literary can be affected by society because the author is part of the society. His idea can come from his or her society. The author combining his experience with some fiction than use this as the main source of literary works. In other word, between literary work and society or social life is tightly related each other. By using particular literary work, a researcher can identify a social condition in a particular area. Empirically, women are seen as the weakness subject. They are only put in in the second position in this life. Their duties only focus on domestic area such as bearing a child, cook for the household, and clean the house. Functionally, in war era women are only used for king and warrior sex satisfaction. They do not have any important role struggling for the war. Women's involvement in the war seen as a problem. They are seen as the weakness creature that will cause difficulties and also seen as a stupid creature who does not understand about war strategy. So, in this era, they were only used as the object for the warrior's sexual desire. Institutionally women are consider as the womb of baby child before it is born to the world. Unfortunately after their birth, the right of their naming is totally in their father hands. For example, in Chines system of family name, the structural of their kids name is come from their father family name. From those explanation, it can be conclude that women only seen from their function rather than their role. Women do not have their own in making important decision, to give their opinions, especially deliver about their feeling. They cannot live with their own will. Their man is the center of their live. They have to fulfill what their man need. This Traditional gender role cast men as rational, strong, protective, and decisive. They cast women as emotional (irrational), weak, nurturing, and submissive (Lois Tyson, 2006: 84). Men is the leader of their women, they have total control in decide how the women behave and act. However, in fact this traditional gender role still occur in this modern era, especially in Middle East country such as Afghanistan. This country known as an Islamic country which is uses Koran as their main laws, and guidance of their live. In Koran. Islam had been stated that "Men are the protectors and maintainers of women, because God has made one of them to excel the other, and because they spend from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what God orders them to guard. It is also said that men are little bit higher than women and they are oblised to protect and save the women. Patriarchy has become an inevitable issue of the growth of Afghanistan as a Muslim country. Especially during the Taliban leadership, which began in 1996 till 2001. Taliban as a part of Arabian world has different perception in apply Islamic laws. The Taliban's version ofIslamappears too many Muslims to be a new-bornfaithdeveloped, canonized, and interpreted by Taliban scholars with the reclusive supreme leader, Mohammed Omar at the helm giving his stamp of approval for implementation. Afghan women were forced to wear theburqaat all times in public which is quite different with burqa from Arabian women. Afghan women cover all of parts their body including their face except their eyes area. Taliban see face of a woman is a source of corruption for men who are not related to them.In a systematic segregation sometimes referred to asgender apartheid, women were not allowed to work, they were not allowed to be educated after the age of eight, and until then were permitted only to study theQur'an. Women were beaten for showing a bit of ankle or wearing noisy shoes. They could not speak in public or to men who were not relatives. They were beaten, even killed, for minor violations of these rules. But all of that oppression does not make women in Afghanistan hate Taliban men. Marrying Taliban warrior seen as one of the pride in their life. It cause the Taliban warrior seen as the hero in Afghanistan. They were struggling for their freedom from the western shackles, even in fact their coming give another suffering for women in Afghanistan. Marry them can increase the assessed value and the social status of a family. They will be considered as a family of heroes who fought for his country. So, it is pride for any Afghanistan women to married a Taliban warrior even they know what kind of consequence that they will face. Finally, it sharpen to a problem about the relation of them, Islam, Taliban, Patriarchy, and women in the world, especially to the facts reflected in Atiq Rahimi's The Patience Stone. Generally, religion have a patriarchal view of the relationship between the genders. The relation between Adam and Eve how many religion view woman. As Al-Hibri writes, God was declared male, and man was declared to be created in His likeness. Eve became the symbol of temptation and sin. The woman was consequently judged as a less likely candidate for salvation and an everlasting life in heaven than man. (Al-Hibri, 1981:176). Islam inherited the old image of Eve and of women that depict them as the close followers and instrument of Satan, the body of women being his abode (Saadawi, 2001:274). So, it is important to envelop them in veils and flowing robes (Saadawi, 2001:275). As the living carrier of the danger of sexuality and its infinite social destructive forces, women have to be controlled. Since Islam regards women as an active sexual power, it is important to restrict women's sexual power over men. The result is isolating women and men in different worlds. In talking about women's oppression, feminism thought as the appropriate philosophy in investigate this phenomenon. Feminism is an awareness of women's oppression and exploitation in society. This theory is struggling to achieve dignity, rights, and freedom for women to control their lives and bodies within home and outside. According to its movement, this philosophy were divided into three waves, first wave, second and third wave. First wave is concern about equality, second wave concern about the commitment of diversity, and third wave concern in diversity in specific normative. And according to the problem which is appear in the explanation above, the first wave movement of feminism, is appropriate movement that will be used to answer this question. Originally it focus on the promotion of equal contract and property rights for women and the opposition to chattel marriage and ownership of married women (and their children) by their husbands. This movement begin with Mary Wollstonecraft's Vindication of the Rights of Woman (1792). Wollstonecraft's was the first to issue an outspoken rallying cry to middle-class women, especially mothers, as major influences on society (Gamble, 2001:15). Her emphasis was on the need to make women rational, till women are more rationally educated. Furthermore, this thesis will become a great analysis when it is known that the object of this thesis, AtiqRahimi's The Patience Stone, is the winner of prestigious Goncourt Prize in France, and is a deceptively simple book written in a spare, poetic style. It is rich read, part allegory, part of tale of retribution, part an exploration of honour, love sex, marriage, and war. It is without doubt an important and courageous book. This voice is in giving voice to those who, as the fable goes, suffer the most and cry out the least (Khaled Hosseini, The Patience Stone's Preface). The Patient Stone is a France novel which is translated in English version. Set almost entirely in one room - the bedroom of the husband and just about the only character who talks is the wife. The woman open up her feeling and thought to the men in her society, confronting the taboo of female oppression and sexuality. Her voice can describe the darkness in her live, her painful and her sorrow for being as a women. Her monologue definitely drive out the reader to think as the woman side, without eliminating the other character in this novel. Besides The Patience StoneAtiqRahimi also wrote some canon novel and won some prestigious appreciation. The first novel is Earth and Ashes, written in Persian and become an instant best seller in Europe and South America. A movie based on this book, directed by Rahimi, was awarded the Prix du Regard versl'Avenir at the 2004 Cannes Film Festival. The film was featured in 50 festivals, winning a total of 25 awards including the one at Cannes and a Golden Dhow award for best feature film at the Zanzibar International Film Festival. And the others work is A thousand Rooms of Dream and Fear. Working on disproportion of women right for study is always an interesting and courageous idea. Through the confession of "Wife" character in this novel, this study can reveal that there is a rebellion and courageous, and how this character survive from the disproportion in Taliban era. Wife already thought since she was young that man is leader for woman, so she must obey him. Rather than fight back against her husband, she choose to use her silence as a form of rebellion. By using this character, it is can be seen that there is a rebellion inside of hereditary understanding regarding woman and man positioned. With discussing this topic, there is a description about what happened in this country especially about the inequality and also how far the disproportion of the women right still exist in this country. RESEARCH METHOD As has been stated in the description above, literature is a reflection of a society portray and the combination of the author fiction. Literary work is meaningful. Hence, it delivers many meanings and interpretations that can be caught by the reader as an interpreter. In other word, to find the accounted result, it needs a method that is based on the problems to avoid the blurry result. This study take novel from Atiq Rahimi The Patience Stone as the main source, and using some quotation inside it as the data. The type of this research is qualitative research because it produces descriptive data. The problem in this study is concerning about man's domination and woman's inequality treatment that will be analyzed by using patriarchy and first wave feminism from several feminists. WOMAN IN ISLAM Islam already stated that man is a leader for woman so they obliged to educate, protect and maintain the woman. God had been created man little bit more than the woman. It can be seen by the existence of their muscle. This gift, make man as the stronger one so they are seen as the appropriate one to be a leader while woman is the follower. So, woman must follow and obey their husband. According to Saadawi's book, Islam inherited the old image of Eve and of women that depict them as the close followers and instrument of Satan, the body of women being his abode (Saadawi, 2001:274). So, it is important to envelop them in veils and flowing robes (Saadawi, 2001:275). In other word, this society position woman as the guilty one dealing with their body and sexuality. That is why, woman in Islam, especially in Patriarchy country must get married, so they need man to control their temptation. Islam makes marriage as the only institution where sex between men and women can be done in a way that is more moral (Saadawi, 2001:280). Sex is done outside this institution directly transformed into an act of sin and evil, even masturbation was not permitted. Based on Ibnu Abbas' (friend of Prophet Muhammad) statement "and married a slave is better than masturbation and fornication (zina)". Therefore an unmarried men divided into three sins, first married a slave, then masturbation the foremost is fornication (zina). In other words, marriage is an established system for sex where one part uses to avoid slander (fitnah) and the other side used it as the legalization for reproduction as much as they want, and off course get good agreement to acquire pleasure within the bounds of Islam (Saadawi, 2001:281). Based on the Al-Ghazali an Arabian philosopher statement in Nawal's book, besides for reproduction, the purpose marital is immunity against demons, break the sharp tip of the desire, distance from danger of lust, keep our eye from what who supposed not to be seen, protect male sexual organ, as well as follow the advice our prophet (Saadawi, 2001:276). But this institution is still different for men and women, especially dealing with their rights and obligations not only inside in their house hold but also in their society. In their household activities, wife only concern about their domestic business. Their main job only raising their children, cleaning their house and satisfying their husband in bed. They do not allowed to care about what happened outside their area. Marriage makes men's heart free from household and clean their house, so they can concern to their job, religion and science in other word, they can concern in developing themselves. Al-Ghazali states in Saadawi's book "In fact, your wife let you to work on the final day and she concern about your house and relieve your lust" (Saadawi, 2001:284). Therefore, a man is seen not able to devote themself in science development and religion unless they have a wife that can handle their household. ARABIC SOCIETY Arabic culture is male centered. Males dominate most cultural, political and social institutions. This has a direct impact on the cultural status of women in both Arabic and Islamic countries. While Islam emphasizes the equality of men and women, Arabic culture minimizes it. A Jewish Arab in Morocco or a Christian Arab in Syria adheres to the same system and thus would have the same views on the role and status of women. The socially-rooted conceptualizations of differences in women's and men's sexualities and their biological nature are so frequently evoked to the extent that they become part and parcel of the individual and collective consciousness. In this regard, the "natural role" of women is one of the most deeply rooted interventions at the conscious and unconscious levels. Consequently, women's fulfillment of their "natural role" associated with the reproductive process becomes compulsory and coercive. In the end, this leads to women's lives becoming regulated through the sharia, constitutions, laws, and predominant social norms, in ways that far exceed what applies to men. In Arab societies, women's status is mainly defined by their roles as mothers and wives. Their main job only concern about raising children, cleaning their house and also serve their husband (Saadawi, 2001:285). Different from the husband's position as head of the family, they are taking control over their families, so that the actual duty as a husband in this culture region is to control and supervise the family and finally it position woman in second position after their husband. Women could not make decisions based on their own beliefs, and had little control over their marriages. Society create that the noble obligation for a wife to completely obedient to their husband, they cannot be different, no asking a question or refused their orders, (Saadawi, 2001:286). In other words, there is no independent decision for women. Their freedom is limited or moreover it is deleted because the ideal women in this society is a woman who can follow her husband without complaining about anything. Essentially. So, it can be conclude women were slaves to men and made no decisions on anything, whether it be something that directly impacted them or not. LOVE AND SEX IN ARABIC SOCIETY The strong influence of the cultural background of the Arab and Islamic values which strongly stuck in Arabic life makes this nation see love and sex as something taboo and full of mystery. In this region, woman take crucial part in this ritual. As the legacy from cultural background and also religion values the Arabic seen women without exception as cause of fitnah (fornication). Arab woman adorned with temptation and fitnah. Where in this sense they become part of the spirit of Islam, which force women into sexual temptation in the community who bring libel. In this case is related to a conspiracy libel, resistance, which interfere with any order that has been built by the gods. So, they are very closely related to sex and sin (Saadawi, 2001:273). Men on the other hand, though had great sex appetite, not accused of sin unless driven by temptation and seduction of women. The power of the male sex being a part of the soul of the Arabs and its soul is connected with virility (Saadawi, 2001:294). Thus, man is ordered to marry in order to defeat the evil and the woman temptation. Despite the desire of sex are owned by both parties, but in fact women in this region bear all the restraints. Man sexuality is connected with virility different with women sexuality which their sex connected with sins and devil. So, it will be ashamed if men in this region have a problem in their sexuality that is impotent and the only one who can know this, is woman. But the solution taken upon of these problem were quite surprisingly. As quoted in Saadawi's book "Virgins were not permitted to know far about sex, while a widow who already have experience from her previous marriage definitely can recognize this weakness. That is why they give "Lower" for their label" (Saadawi, 2001:295). These restraints were taken up in order to protect men from women so they cannot drop them. Women must keep their virginity by their own self. A woman who lost her virginity before marriage will be confuse and fear of family rejection both from family or society, but men who come save her will be seen as a hero and respectful (Mernissi, 1999:86). In a marriage, blood of virginity is very important. In the first night after their marriage, commonly they will use white sheet in order to see virginity blood and this blood is an evidence of chastity and honor of family (Saadawi, 2001: 295). Contrary with men who cannot be identified their virginity from their physical and the limitation of the girls knowledge about sex, it makes them do not have any burden even they already ever had sex out of the marriage. So it can be said that Arabic society were more tolerate to men in their sexuality rather than women. Beside virginity blood, the other blood which is very crucial for Arabian society is menstruation "haid". In Islam haidseen as a dirt. In an authoritative Arab dictionary named Lisa Al'-Arab menstruation mean al- khubts (Viciousness combined with cruelty), al-makr (the desire to destroy been prepared with despicable). Menstruation for women is related with their sexuality. They are seen ready for their sexuality when they already in this period. So, when they arrive in this period, in Arabian culture means that their temptation was completed. And based on Surah above women in this period time were seen as the impurity women. PATRIARCHY IN TALIBAN When the Taliban took control of Afghanistan in 1996, the status of women declined rapidly until women were completely confined to home, or only allowed to leave home with a male escort while wearing a burqa. If a woman seen outside without being covered from head to toe, even if only a little skin was exposed, she would be beaten. These rules complicated things completely for women who no longer have a living male relative, or women who are too poor to be able to purchase a burqa.The other extreme rules confining women during Taliban are, the window in homes to be painted to prevent others from viewing women from the outside, women must not laugh, talk loudly, or make any noise at all when in public. All of these rules among others made women prisoners in their own homes, unable to go anywhere or do anything without being under the watch of man. Based on the explanation above, it can be conclude that there is a disproportion of rights in this sexes. The sense of patriarchy is definitely appear in regime. Taliban imposed straight rules for women or it is also can be said they tend to jail women., limited their access, hide them from worldwide and also do whatever they want to women. According to Millet, patriarchy's chief institution is family, where patriarchal ideology well maintained traditionally and modern. As the smallest unit, family contribute in strengthening this ideology (Millet, 1970:33). Encourage every family members to think and behave in accordance with the rules of the community who embraced the patriarchy. In this institution, commonly this ideology will be It will be taught into two categorize, that is how girl's role and boy's role. They will learn character, role and status between wife and husband and also father and mother. According to Millet, patriarchal ideology socialized into three categories. First, temperament involves the formation of human personality along stereotyped line of sex category ("masculine" and feminine), based on the needs and values of the dominant group and dictated by what its members cherish an themselves and find convenient in subordinates: aggression, intelligence, force, and efficacy in the male: passivity, ignorance, docility, "virtue" and ineffectuality in the female. This is complemented by a second factor, sex role, which decrees a consonant and highly elaborate code of conduct, gesture and attitude for each sex. In terms of activity, sex role assigns domestic service and attendance upon infants to the female, the rest of human achievement interest and ambition to the male (Millet 1970:26). Patriarchal ideology is very difficult to remove from this society because they still maintain it. Stereotypes attached to women as domestic workers made him weak because they did not get money from their work to take care of the household. Domestic work is taken for granted and it was her duty as a woman. She does not need to earn money from their work and the result she always dependent on her husband. Millet stated that patriarchal ideology cannot be torn down because women are economically dependent on men. Dependence that occurs throughout life. Conventionally men are the main source of income in the family while the woman is the housekeeper. Men worked outside for their economy and women living at home to do all the housework. Women are not allowed to make money, because men make it as property when they got married (Millet, 1970: 40). In a patriarchal system, men have full power to women so that they can do whatever it wants with his wife. Women economically dependent on her husband because they did not earn his money out of pain. According to De Beauvoir, regarded as a slave wife, while the husband is her master. This can lead to the occurrence of domestic violence (Beauvoir, 1989: xv). FIRST WAVE FEMINISM Feminist theory addresses two fundamental differences in the view of women and men. Expression of male-female differences in the biological aspects of the show as the essence of natural, innate. While expression masculine feminine is psychological and cultural aspects of difference (Megawangi, 2004: 184). Si mon de Beauvoir stated that in a patriarchal society, women are placed as the "Other", as second-class human beings, lower by nature (Selden, 1985: 137). Position as the "Other" affect all forms of social and cultural existence of women (Cavallaro, 2001: 202). Patriarchal society using a certain fact about the physiology of women and men as a basis to build a series of identity and masculine and feminine behaviors are enacted to empower men on one side and women on the other weakens. Patriarchal society convince themself that the construction of culture is "natural" and therefore "normality" depends on one's ability to demonstrate gender identity and behavior. This behavior is culturally associated with one's biological sex. Patriarchal society uses rigid gender roles to ensure women remain passive (loving, obedient, responsive to sympathy and approval, cheerful, kind, friendly) and men remain active (strong, aggressive, inquisitive, ambitious, full of plans, responsible, original, and competitive) Meanwhile, according to Millet, patriarchal ideology in academia, religious institutions, and family justify and affirm the subordination of women to men who lead for most women to internalize self to men (Millet, 1970:26). One way to understand the various dimensions of feminist theories and their theoretical approaches to understand patriarchy is to locate them within the broader philosophical and political perspectives that have been broadly classified as first, second and third feminism movement. This theory were categorize in three waves according to its concern about. First wave is concern about equality, second wave concern about the commitment of diversity, and third wave concern in diversity in specific normative. However, there are some ideological differences among the feminist groups, they are united in struggle against women inequality and hierarchical relationship between women and men. To be more focused on equality of women phenomenon, the first wave of this movement thought as the appropriate approach in analyzing this issue. The first wave of feminism took place in the late 19th and early 20th centuries, emerging out of an environment of urban industrialism and liberal, social politics. The goal of this wave was to open up opportunities for women, with a focus on suffrage.The feminist in this movement assumes that there is basically no difference between men and women. Therefore, women should have the same rights as men. Nevertheless, liberal feminists reject the overall equation between men and women. In some cases remain distinction (distinction) between men and women. However, the function of the female reproductive organs logical consequences in social life (Ratna Megawangi, 1999: 228). Mary Wollstonecraft is one of the pioneer for this movement. In her book Vindication of the Rights of Woman (1792) she talked about her life and personal significance as an icon of the women's movement. Wollstonecraft's was the first to issue an outspoken rallying cry to middle-classwomen, especially mothers, as major influences on society (Gamble, 2001:15). Her emphasis was on the need to make women rational. Far from portraying women as superior to men, Wollstonecraft wanted to raise their overall moral and intellectual stature to make them into more rational citizens. For the most part, she did not envisage their leaving the domesticsphere, nor did she ask for anything as radical as the vote. Even she accepted that women in middle-class would marry and remain at home, but she want every girls get same education as a purpose for their freedom and dignity rather than the ability to fascinate potential husband (Gamble, 2001:16). Not only Wollstonecraft who does not agree with this disproportion. Rosemarie Putnam Tong in her books "Feminist-Though: A More Comprehensive Introduction" imply that there is a restriction of women's activity and it cause they lack of power and knowledge so that they cannot develop themselves. DOMINATION REPRESENTED IN NOVEL The Arabian world are very thick by the influence of their culture either before or after Islam. Where both are directly or indirectly gave a special position for men rather than women. If the granting of this position was originally intended to separate human's daily task, but in fact this positioning has grown to become a leader and the led. Develop as the domination of one side to the other sides. Through this novel, this domination will be exposed as a reflection of the real condition in the country inside this novel. In this region Patriarchy ideology has been used as root for society structural in this region. This ideology still maintained in this modern era, make this ideology quite difficult to be changed or removed (Millet, 1970:40). Since their a little, boys and girl were already given an example by their parents behave, and when their already in their puberty time, they were thought how man and woman behave, and unconsciously differentiate them in two different position. As an example in this passage, 'When I got engaged, I knew nothing of men. Nothing of married life. I knew only my Parents. And what an example! All my dad cared about were his quails, his fighting quails! I often saw him kissing those quail but never my mother, nor us, his children. There were seven of us. Seven girls starved of affection (Rahimi, 2010:57). In this passage can be criticize that family is chief institution for this ideology to get developed. Family has huge contribution in strengthening this ideology. According to this passage, her family was the only example for her to understand about how is marriage life. Her father only care about his quails and never the girls and also her mother, but she never saw her mother complain about it. Made this situation seems normal and that how it was supposed to. Wife should not disturb her husband, especially complaining about what they do. Because wife's job only concern about their household and fulfill husband's satisfaction (Millet, 1970:40). Concerning about husband satisfaction, letting him do what they want to do can also meant as an effort in satisfying her husband and women is this family was supposed to be quite and submissively. In this group, women are defined as something odd, deviate from a prototype of human's body, physically passive and contain of emotional, different with man's body who have active and ably mind result a conclusion that women considered as a carrier for men's seed, so the real creator is the men (Millet, 1970:54) As what the author had been explained above, men is leader for women because God create them a little bit more than women, so they should follow their command. (Back to the passage 'Look, I breathe just like you! (Rahimi, 2008:7), and also in the passage "You know that I live only for you, at your side, by your breath" (Rahimi, 2010:9). Through those passage, women should follow their husband in every way. They led them in every case, metaphor with "breath" which can be meant that women should follow them in every way, and bow down to their rule (HR. Tirmidzi verse. 1159). Women must following the rhythm of their husband breath, walk inside their shadow, and hide behind their shoulders. It is also mean that men are take control of women's life. Mean have a charge to change the rhythm to their breath or even stop it when they want it, it is all their right, and women should follow them. No asking and complaining as can be seen in this part 'I hope you are able to think, to hear, to see…to see, and hear me…' (Rahimi, 2010: 52). This part can be used as a reflection that women in this society do not have a voice to deliver their feeling, never have a chance to be thought, and seen as the important subject. Those description can be used as the early indication about how men dominate women's life in this region especially in their marital section. Human in this region separated into two different world, women's world and men's world. As the author already said, men have their special world as a heritage from their culture and also their religion. Men in this regime do not have any straight boundaries. Start from how their outfit and also how they behave. Different with women which have to concern about what they do, and how they do it. Man created a little bit more. It can be seen with their muscle, where muscle is related with physically power, and finally spread in many aspect. In other hand, women who are created without muscle are directly related to the weakness and finally prison them in domestic job. The differences of their body led different attitude towards both. Women in this society who does not penis considered less than man is seen as the embracing one. Penis who located in outside seen as sign of autonomy and power, while women's genital are putted inside and hide (Beauvoir, 1989:18). As an example in this novel 'I was a piece of meat, into which you could stuff your dirty dick. (Rahimi, 2010:112). According to this passage penetrate woman also can be meant show their authority and power while woman only used as a bowl to put this power. According those explanation, women in this ideology were putted in inferior position which mean that they only putted in second class. Their existence indirectly eliminated in this regime. In order to keep maintain this existence patriarchy ideology woman only have one conditional, that is companied by her mahram, or husband (Beauvoir, 1989; 225). Patriarchal society provide scary threat for women who is living without men beside her. As can be seen in the page 17 in this novel, 'And you leaving him in this state? What about his children? And me? You can't, you can't, you've no right to leave us like this, without a man!' (Rahimi, 2010:17). In this passage, wife feels afraid if her husband died and let her alone. It is because she will be left alone, not only by her husband but also because of the society and her family. Hence, they should get married. Women in this ideology does not allowed to choose their husband. As can be seen in this monologue before her marriage, her mother-in-law came to her house and asked her to married her son (Rahimi, 2010:53). According this passage, women in this region do not have any right to choose their husband. Her father or family never asked about her opinion or her criteria about her ideal man, and accepted without slightest hesitation. In contrary, men can choose which one they want to get married. Married in this region also can be criticized as a transaction. They used Maharas a tool in this transaction, (Saadawi, 2001: 283) a transaction between abolishing family anxiety because of their virgin daughter and find the legality of fulfillment of lust. But if be observed further marriage can be said as announcement for their leadership, and independence for a man, different with the women. As the consequence, a virgin who agree to get married must throw their freedom and get ready of any rules that had been made by her husband. When a man had married they have a freedom in sexual intercourse that just being a story when they were teenagers. They also allowed to set up a small country named family that ultimately gave them a power. And women, unconsciously walk into a trap which restrictive their freedom as seen in this part, 'Three years! For three years I wasn't allowed to see my friend, or my family…It wasn't allowed to see my friends, or my family…it was considered proper for a young married virgin to spend time with other married women. Such rubbish! (Rahimi, 2010: 54). This passage can reflect the exile from the association in women side, different with man which does not any significance differences, or limitation of their association. Seems like marriage is also a way for them develop themselves about science and knowledge, as an example is a war. Commonly when a women marry because of arranged marriage, usually their marriage are not based on love. For woman in this ideology love is not always about feelings, but also about the commitment throughout body and soul unconditionally (Beauvoir, 1989:526). In fact love is very important for a woman, they can sacrifice anything while she did not realize that this feeling can make her suffering. Love can be illustrated as an essence of sexual oppression for women, because men can used it as cultural power to dominate women (firestone, 1972:121). As an example, when wife decided to accept her mother-in-law proposed "Who were you, really? No one knew. To all of us, you were just a title: the Hero! And like every hero, far away. Engagement to a hero was a lovely thing, for a seventeen- years-old girl. (Rahimi, 2010:54). She directly falling in love with someone that she never known before. The reason was because of he was a hero, and it was a lovely thing married with a hero. But in fact, this love unconsciously made her sacrifice her freedom, and prepare to be a slave for her husband. He use her love to satisfy her lust, to bear their child and to clean and prepare for their meal. Love beat the rational thought of women, it was realize that the bride got married without her groom presence, 'At the ceremony, you were present in the form a photo, and that wretched khanjar, which they put next to me in place of you' (Rahimi, 2010:54). In this snippet of her monologue can be interpret the importance of man in women life. Even they have to marry with a strange men, whom only known from his photograph. This stage of live can be said as the place where patriarchy is definitely felt by women. Men have huge chance in developing their self because the already have wife who will concern about the domestic job (Ghazali,IhyaUlum ad-Din, 1964:699). As reflected in this passage 'Did you think about us for even a second, when you shouldered that fucking Kalashnikov? You son of a…'.the word suppressed again. (Rahimi, 2010:14). This passage can reflect that husband only concern about his struggle toward his enemy. Totally concern about his war, without understand his family. He throw domestic responsibility to his wife, and use her natural fate as his justification. Women should run in her roles as a wife who must serve their husband, bear a child, and satisfied her husband in their bed. This ideology see everything including about women with the male point of view (Beauvoir, 1989:xx). By using men likeness or dislike, patriarchy ideology make rule and prison them under men feet. As can be seen in this passage, It was not considered proper for a young married virgin to spend time with other married women, (Rahimi, 2010:54). Based on the passage above, woman could not see her friend or more is gossiping about many thing. Gossiping is not allowed in Taliban regime, because they see it as something useful. But if it see deeper, they are not allowed to see their friend especially among marriage woman because they afraid of being betrayed. Men never directly deliver this fears, they hide it hereditary. That is why they used this banning as law in their family. They use women's fear to control their behavior. And women who hereditary not rewarded by any right against her husband, do not have any effort except silent and following their command. Beside become the follower for the men, this region also put woman as place for bearing a child. This society make that women should birth a child, because it is their natural faith, and with that you will be the perfect women. So, it will be a huge problem if woman is infertile, they will be seen as imperfect or unideal woman because she cannot fulfill her nature destiny as a mother, she face divorce threat, and get low view from her society. As can be seen in aunt character. She got divorce because she cannot bear a child, and finally get exiled by her family. Society unilaterally blame her without care with her feeling and sadness because she cannot perfect as a woman. Different in man sides. If woman have their infertile problem, man will feel ashamed if he is impotence. But through this novel, it is not a big deal for men because the society seems like protect them for their weakness. In this novel there is a big secret that had been hidden since their marriage, the secret that only known by wife and her mother in–law. Start from her mother in-law unilateral decision that she was barren, 'Your mother had decided I was barren, and kept hassling me all the time' (Rahimi, 2010:65). From this part it can be used as an identification that in this region woman is the most important part in bearing a child, without care that woman also need man so they can bear a child. They blame all in woman shoulder, and try to find a solution as an interest of a descendant. And polygamy is the able solution for this case. Polygamy is allowed by the religion and of course make man have a big smile because of this policy. As reflected in the passage 'Your mother was dying to see you to take a second wife' (Rahmi, 2010:66). Based on this monologue, her mother in-law only concern about the real function of woman as a child bearing rather than a human. However unexpected situation came up and reveal that her husband is the infertile one. 'Because that child was not yours!' She falls silent, impatient to see her man finally crack. (Rahimi, 2010:131), 'Yes my sang-e sabur, those two girls are not yours! 'She sits up. 'And do you know why? Because you were the infertile one. Not me!' (Rahimi, 2010:132). The fact is, now they have two beautiful daughters and they are their real parent. Nobody know the secret except those women. Seems like everything was fine, and they can fulfill their natural fate. But if it is seen deeper, they create this scenario in order to keep save a husband. After her mother in-law knew that hers son is the weakness son, she did something that is contrary with her religion. She sent her to a Hakim, a kind of shaman until she is going to pregnant, as reflected in this passage 'She spent a lot of cash that day, I can tell you. And then I visited the Hakim several times, until I feel pregnant. As if by magic! But you know what, that Hakim was just my aunt's pimp. He mated me with a guy they had blindfolded '(Rahimi, 2010:132). The mother-in-law was willing to do anything for saving her son from bad view of social groups even she have to turn aside from her religion. In contrary with wife's aunt, because she is the infertile one, her family never look for a solution to save her, but they directly throw her from her family and forget about her. From those example can be criticize that society give a huge tolerant for men, gave more privilege to be understanding for their weakness. Hereditary it is done by the society. Give men some privilege either it is openly such as polygamy or closely by protecting their weakness. By sacrificing women's feeling. This condition finally raised women's anxiety for her husband satisfaction. According to this passage 'Although it often seemed to me that you weren't satisfied. And then I would guilty. I told myself that it was my fault, that I didn't know how to do it right. (Rahimi, 2010:105). According to this passage, wife feels guilty because of she believe that she cannot satisfied her husband. It was her fault because she believe that it was her duty as a field for her husband. Lacking of sexual knowledge make her blame herself (Saadawi, 2001:295). But after have several sexual intercourse she realize that it was her husband weakness, 'After a year, I discovered that actually, it was all coming from you, you gave nothing. Nothing' (Rahimi, 2010:105). Now he can find her husband weakness, but because of her position as woman which is does not have any voice, make her only keep inside her mouth. In sexual intercourse, although it was done by two subjects but in fact man is taking control for any movement or position in this intercourse. It because man is a leader for woman according to the religion. State by Al-Hasan an Islamic scholar in Saadawi's book state that man does not allowed to fulfill his woman command because he will throw into hell in the judgment day (Saadawi, 2001:286).In this monologue "If I'd asked all that to you…my God! I'd have got a broken nose! And yet it's not difficult…you just have to listen to your body. But you never listened to it (Rahimi, 2010:111). A woman can't make a favor though is aimed for their satisfaction. Women only follow the men, but in the end blame themselves if the husband feel unsatisfied in this intercourse. If in their personal intercourse, women must keep silent how about their daily live. Monologue above can used as the example that women in this region are completely silent. They feel afraid because they will get a punishment because of their favor. Men are allowed to beat their wife after they do advise and forsake them from bed. But in fact, for any reason that make her husband angry, he will directly beat them. As an example in this monologue, 'He beat up my mother, my sister and me, because we hadn't kept watch over his quail' (Rahimi, 2010:60). Her father beat them without clear reason. Because of he cannot find his quail make him angry and find an impingement. It is can be seen that his father forget about several steps before beating her wife, he only see "beat" word which is mean it was legally done by any chance. From those example above women in this region had already knew that marriage is not always beautiful like what they thought. But because of they live in patriarchy circle which put men as the central part make women in this region, completely need men. It would really frighten for a woman living without a man beside her, although it was just a name. In this novel wife only live with her husband name for three years, she must deal with her husband absence as a consequence having a hero husband. But it is fine for her, because she now has a man beside her, have somebody who is believed as her guardian, give her a distance as an accusation of temptation carrier. But when the husband back in a dying state and his wife, are required to maintain him, she still afraid of her society view, especially threat of widowed. In her monologue she stated 'She stands up. 'Even injured, you've been spared suffering' (Rahimi, 2010: 21). It can interpret even her husband lay down, suffering because of the shot, he never feel suffer because all of social cruelty come to her. She is afraid if her husband died brother in-law will come and harassing her. Afraid for become a widow and get exiled from her family. In other words it can be inferred that marriage is very important for a woman in compare man. Without marriage, which also mean that there is no man beside her, woman cannot retain their existence as part of their society. Excommunicated by the negative view about woman that hereditary this society inherited either from their religion and cultural background. Without marriage they will be seen as a devil with the temptation inside it. The devil who can bring trouble for their family and society. Always seen as the imperfect creature, which full of dirt and irrational emotion. CONFESSION WITHOUT BORDERS AGAINST DISPROPORTION Essentially, gender differences are not a problem as long as this difference create discriminative for one sides. There is a significance differences of the rights between women and men in this patriarchal world. Men are placed as the central, leader, and finally named as "The self"' while women who is seen physically weakness later differentiate as "the other" (Selden, 1985:137). As can be seen in this quotation, "There were seven of us. Seven girls starved of affection" (Rahimi, 2010:57). In this quotation, this girls feel starving of affection, although they have complete family. By using Selden's quotation above, seven of them feels less of affection because they do not get a figure of a father, in other hand their father only concern about his quail, and love it more than his family. This cold attitude can be seen as a disappointed feeling because they do not have a son, a son that can be a symbol of power, and heir his leadership. In other word, he see women as the unimportant one. As a formed of this disappointed, he use a quail. A quail is better than women, at least his quail can won and be a subject that he can proud of. In this regime, women in this region is not more meaningful rather than a display, 'She is still laughing. 'That story is so true. "You men! As soon have you have guns, you forget your women." (Rahimi, 2010:57), same like the theory about "women as the other". According this quotation, women are alienate with inanimate object or this inanimate is more prestigious than a women. When she speak about it she is laughing, this laugh can be seen as an expression that she has same level with that thing. But she cannot do anything against this attitude, except smile as her laugh at her sex bad destiny. Since in childhood she always alienate with inanimate, either with quail or a gun the positioning of women as "the other" has been tough since their childhood (Nunuk, 2004:76), so that they will adapt and unconsciously get usual with this called. According this situation it also can be imply that Family played a major role in this believed (Millet, 1970:26), parents become main teacher of this situation, especially mother who is seen as the real example for her daughter. In this region, where women performed as en-soi(Being-in-itself), while men performed as pour-soi(Being-for-itself) (Tong, 1998:181) will attempt to free from men's pressure. This is how was the normal human will struggle when they were in huge pressure. 'At that time, I was only ten …no…'She thinks about it. 'Yes, ten years old. I was scared. Scared that I too would become the stakes of a bet. So, do you know what I did with the quail?' She pauses a moment. It is unclear whether this is to make her story more exciting, or because she is afraid to reveal the next part (Rahimi, 2010:59).She was afraid, a quail is a danger for her. If it was lose, she will sent to live with a man like what happened with her sister. So, she will do anything to eliminate this danger. According this passage, there is a power inside this women's silence. She eliminate the quail to keep save, hope that by killed that bird she will not be used as bet. Using theory from Sartre, when there is a subject trying to free itself from the other, there is another subject who want to enslave it (Sartre, 1956:362). When her father trying to enslave her by using her as a bet, or beat her when he lose he find a way to free from him, that is by killed his bird. Started from this step, she finds a way to still save. And when she had enough to marry, she choose it as a solution for her to free from his father, but in fact after she got married, her husband enslave her. He put her as place to fulfill his sexual and also rearing a child. In other word it can be conclude that marriage is not a place to get a freedom, it is a form of slavery (Beauvoir, 1989:500). It is ultimately wrong if this society put women as the weak and fool creature only by using the weakness of their body. Because of they do not have a muscle and penis which always as a form of power because it penetrate women, does not mean that they are fool (Beauvoir, 1989:41). It is not enough use their body as the reason to put them as the inferior one. In those quotation we can see how women ability in order to protect themselves and the people she loves. She was lying, but it is work. She did keep her husband alive from the other shoot which directly kill him. She use her brain, her ability, her experience, and also the society norm to fight back. So it can be conclude that woman is not the other because of their lack of penis, but because of their lack of power,( Beauvoir, 1989:55), or it is also can be said that they were not allowed to get this power. In other word, if women put in same position with men, they would develop the same character (Wollstonecraft, 1975:23). But because of this society hereditary thought that women is lower than men, makes them deny their ability, which finally force them to keep silence, and killed their self-development. From this confession, she hide the fact, she did not want people to know about this, because she would be seen as a demon. So she kept silence, keep hide her power but indirectly she still use it to save her. But unconsciously she confess to her husband while he was lying powerless. Make her afraid if her husband hear it and finally beat her without understanding what will happened to her if this quail still alive. So it can conclude, because of this society treatment, who only blame women and hereditary this sex with the foulness of Eve (Saadawi, 2001: 278), they must hide it. Even use these weapons are not because they want to fight against their husband, but they use it in order to keep them save. Psychology and biological differences in the most contribute aspect in this disproportion. Men with their sperm give a life for the wife with their egg inside (Beauvoir, 1974:24), so it can be conclude that women is place while men is the real creature. CONCLUSION Live in patriarchy circle, make this women cannot do anything they want. As had been explain by the Beauvoir, women in this circle putted as passive, and submissive. Because of they are the weakness they need the superiority one to keep them as a part of this society. In other word, they need marriage to keep save inside this circle. In this region marriage can be seen as turning point that bestows prestige, recognition, and societal approval on both partners, particularly the bride. It also can be said as a social and economic contract between two families. But in other hand, marriage in this region is a new beginning of slavery that will happened to women. They have to sacrifice their freedom and concern about their household, but for men side marriage is a declaration for their leadership. And finally make them can be more focus in their self-development. Marriage is a form of slavery in all aspect related to women's body and sexuality including blood inside them. This research reveal the importance of virginity blood that is so important for women as its used as a proved that they can keep their dignity, and it is also make them as the ideal women that deserve to be married, contrary with menstruation blood which drop them in the lowest point as a women. It is happened because this society see menstruation blood as a dirt according by their holly book in verse 2:222. This research also reveal the differences treatment between a virgin and a widow. By using Saadawi's statement, based on the knowledge, this society limited virgin knowledge about sexuality, and widow is putted in bottom position as seen as the embracing one. This effort is taken as a way to protect men from their virility problem. So, it can be conclude that this society is more tolerant to men rather than to women. The Second statement of problem is the confession of women voiced by wife character in this novel. She reveal the real condition caused by the pressure that the society gave to her sex. Inside this confession, she deliver the disproportion that she gave in order to save her husband. As had been explained by Putnam Tong, this confession explicitly imply that she was created inside a men (en-soi), hide inside their body and shadow while men was created for their own self (pour-soi). This society believed that it was a natural faith that women must sacrifice themselves, and also follow what the leader had been said. But even it was already thought as their norm since their childhood, by using her confession this research reveal that they do not accept it totally. By using her husband dying body confess all her depress and her disappointed to her world. According her monologue, there are senses of hatred, insult, and harassment that happened to this woman, that make her angry and hate them. But because of the society will gave worse punishment to the women who against her husband who also seen as the rebellion, she only keep silence, but inside this silence she struggling by using her innocence, sexual and temptation . But this struggling is more to protect herself rather than fight back to her husband. Finally this confession make her realize what happened to her, how her society was being unfair to her. The accumulation of these unfair treatment make finally fight back and finally kill her husband by a Khanjar. REFERENCES Abrams, Meyer. H. 1971. The Mirror and The Lamp: Romantic Theory and The Critical Tradition. London: Oxford University Press. Rahimi, Atiq. 2010. The Patient Stone. London: Chatto&Windus.New Burke, Edmund. 1999. The social History of the Modern Middle East. Colorado:Westview Press. Millet, Kate. 1970. Sexual Politics, New York: Doubleday. Beauvoir, De. 1989. The Second Sex. New York: Vintage Books Shulamith, Firestone. 1972. The dialectic of sex, the case for feminist revolution. USA: William Morrow and company Inc. Gamble, Sarah. 2006. The Routlege Companion to Feminism and Post Feminism. New York. Routlege. Saadawi, El-Nawal. 2001. PerempuanDalamBudayaPatriarki. Yogyakarta: PustakaBelajar Mernissi, Fatima. 1999. PemberontakanWanita: PeranIntelektualKaumWanitaDalamSejarah Muslim. Yogyakarta: Mizan. Gorsky, Susan Robinov. 1992. Feminity to Feminism: Women and Literature in the Nineteenth Century, New York: Twayne Publisher. Tong, Putnam. 1998. Feminist Thought: A more Comprehensive Introduction. Colorado: Westview Press. Sumbulah, Umi. 2008. Spektrum Gender, KilasanInsklusi Gender di PerguruanTinggi. Malang: UIN. ARTICLE SOURCE MARRIAGE IN THE ARAB WORLD by Hoda Rashad, Magued Osman, and FarzanehRoudi-Fahimi INTERNET SOURCES www.mtholyoke.edu/-macne. www.Astyariah.com/godaan-dunia-dan-wanita.html.

Issue 20.2 of the Review for Religious, 1961. ; JOHN B. WAIN, M.D. Psychological Problems in Religious Life In the religious press it is becoming more common to find articles on the psychological problems of the dedi-cated life, but itis unusual to read any contributions from doctors. As one who has been privileged to associate closely with religious and to care for them over many years, this writer feels that his observations may be of some use to the great army of admirable, holy, an_.d well balanced priests, brothers, and sisters when they have to help the small but important group of priests and religious who suffer from nervous disorders. The layman gains the im-pression that psychological difficulties are some of the greatest problems which religious have to face; indeed, unspoken misgivings about this matter may be partly re-sponsible for the shortage of vocations. This may operate in two ways. Parents are willing to let their children face martyrdom at the hands of the pagans, but they have their reservations about the unnecessary crosses to be taken up daily in the community or in the rectory, Children who have suffered injustice from a neurotic teacher will eschew the risk of joining that order or congregat.ion when they grow up. The price of retaining one such maladjusted person in the community without giving him the proper care and attention might be the loss of twenty vocations from among successive classes of pupils and the estrange-ment of an equal number of tentative converts. As a starting point for discussion on the matter, two broad generalisations will be offered. First, there is too much neurosis among religious. Second, much of it is avoidable or preventible. These are merely clinical im-pressions. It is impossible to assess accurately the incidence of nervous disease in any group or nationality; neverthe-less, confirmation of the above two ideas can be easily found in conversations with Catholic doctors and'religious nurses. All such persons agree about the existence of neu-÷ ÷ John B. Wain, M.D., is a ph},sician with man.}, years of experience m treating men and women religious. VOLUME 20~ 1961 8! 4. 4. 4. John B. Wain, M.D. REVIEW FOR RELIGIOUS 82 rosis among religious men and women. One doctor who visits a man's religious institution of thirty members states that in the weekly sick parade there, there are always at least ten with inconsequential complaints. It is a fair observation to say that every community, however small, has at least one neurotic problem to deal with. This situation is most unsatisfactory. The energies of the supe-rior are dissipated in managing the misfit, and the unity of the community is endangered. The saddest task for the doctor is to institute .psychiatric treatment for one who has suffered a nervous breakdown in Christ's service. Sometimes these patients are nursed along for years for fear that their state may reflect badly on the order's way of life. This may be so, but it is a disastrous policy to delay seeking psychiatric help in the hope that the dis-order will remit spontaneously. Sister M. William Kelley1 in a unique article has given the incidence of hospitalized mental illness among re-ligious sisters in the United States. Her paper was notable for its courage in facing up to the problem and for the fact that the main religious mental hospitals refused to cooperate with her in the investigation. This unwilling-ness to submit the problem to discussion is not uncommon, even though such discussion would be productive of great good. The truth cannot harm us. Sister William found that, when compared with women in secular life, religious suffered from a higher incidence of psychotic (particularly schizophrenic) and psychoneurotic disorders, even though because of prior selection they have less mental deficiency, and chronic brain syndromes. She concluded that pre-psychotic personalities may be attracted to the religious life on the basis of what they think it will do for their un-satisfied desires and that the increase of mental disorder among active religious may be due to factors of stress such as overcrowded classes and understaffed hospitals. Two suggestions are made by the present writer for the prophylaxis of this state of affairs. More~importance should be given to p~ychological matters in the selection of seminarians, postulants, and novices; and there could be a systematic reduction in factors causing nervous stress in the lives of professed religious. A common impression is that many of these psychiatric patients enter religion without adequate psychological assessment, Often the family history of mental disease is ignored, or the personal history of previous nervous br2akdown is not taken seri-ously enough. These should be serious contraindications to acceptance, although it must be admitted that Blot ¯ Sister M. William Kelley, I.H,M., "The Incidence of Hospitalized, Mental Illness among Religious Sisters in. the United States," The American Journal of Psychiatry, 115 (i958-1959), 72-75. and Galimard2 give the impression that such unsuitable candidates may sgm_etimes-be,considered for religioys life. - . - It should n~t l~e too difficult to introduce some f~)rm of " psychological testing for all applicants to seminaries.and to religious life. The Califoi'nia ~'~gt of "Mental' ~V~ity;_ the DifferentialApti.tude Test, or the He.nmqn-Nelson test. could be used to gauge general intelligence, while.,~ per~" son~ality profile of the applican.ts.c, ou_ld be achieved by,:~he use of the Edwards PersOnal. Prgference Schedule,~ the Guilford-Zimmerman Temp.eram~enL Survey, _or t,he Mid-_ nesota.Per.sonality Scale. These tests can be .proctored by" persons.with no special tra_i~nin~g alth,0ugh the~,i~erpreta; tion of them should be en~.tr, u~ted to.some0ne with training in, psychology. When" these tests mncover a, Oos's'ib~, sig-nificant_ area Qf defect in the appl!cant, he can be refer.red, to a competent psycho~logis~.fo.r further examination be-fore he is accepted by the seminary or rellgaous lnsutute. Masters and mistre.sse, s of novices should have some specialized tr~fining in psychologiEal work so that they. can recognize early the sy.mptoms, of maladjustment and dismiss such subjects from the community b~'fore they disturb its peace and b'~lance. O~n~ common type. w~ may be mistakenly admitted-is ~the girl ~ho stays on at the convent boardin~school until.the age of nineteen or twenty, unable to make up her-mihd ab6ut°the. future.i This is a serious form of. immaturity,.wh~ose progn6sis, in religign, is poor. The admission~ of youths and girls the age of" sixteen also involves the°risk bf, ac~eptii~g vo-cations which, are_ based.on~,immature co~ncep, ts, while late entrants tend to.be too.,, independent to acce.pt.religi~ous,. obedience. -. ,~,o , - - Much could be done.to reduce the psych,olo.gical stresses which are not an integral par, t. of religious life, the .m. o~,t potent weapon being the fosterin~ of a warm pa#~nta,.1 love between superiors and subjects. Accepting poverty,'chas-~ tity, obedience, and the in'es~apable difficulties d~ common~ life involves sufficient.sacrifice without creating ar'fificial' burdens. In. Oiscu~.s!ng~ .~eligi0tis vows, even-in a st~irit of humility, the doctor ,strays outside his specialty; ~bu~ the mtenuon here ~slto point out thexr medxcal repercus: sion~ in mentally disturbed p~ople. Pov~r~y,, ig iiaainly spirit/aM "concept of defachm~nt° from ear~h'l~ ~hxuri~ but not- the denial of the basic necessftids of-life. Religious. should lead a life-of.lfrugal' omfort,~not one 6f.pehur, y, hunger, and.,privati~;n i~aless~h~ seek these as%specifiC, penances.St. Therese of Lisieuxost.ated that h~r mare cross in the convent was bearing the cold, an indictment of.'tl~e insufficient heating. She died Of t(~berculosis at the ~geof. twent~-foui', when the hot, salt blood welled u'p i~i'to i;i"e~ ~ Ren~ Blot. M.D. and Pierre G~limard, M.D., Medicid Guide to Vocations (Westminister: Newman, 1955). 4. Psychological Problems " VOLUME 20, 196~. John B. Wain, M.D. REVIEW FOR RELIGIOUS 84 mouth~"she was happy to think how soon she would be in heaven. For her it was a saintly death; for her superior it was a comment" on the neglect of the community's health. St. Berhadette also suffered hardships in the convent and died of the same disease at thirty-five. Even now tuber-culosis is a risk for all young people in religion. Is it pos-sible that the vow of poverty has been misapplied? Chastity is the glory of the religious life and nothing can be done to make its acceptance any easier, but efforts should be made to eliminate false standards of purity which degenerate into prudery and unreasonable con-cepts of modesty. Gynecological complaints are often suffered'.for years before medical advice is sought, and maligfl~ant tumors are not reported until they are in-operable. The fact that some religious are not permitted to attend the reception of the sacrament of matrimony is a relic of Jansenism which may give offence to lay people and connotes false apprehensions about the nature of religious chastity. The kingdom of heaven suffers violence and only the violent can bear it away. Those who do violence to their own natures by taking religious vows must expect some repercussions, but these lose some of their force if they are discussed with frankness, tact, and objectivity. The deprivation of the consolations of married love and of childbearing mugt affect sisters particularly; as a result of this inner conflict between natural instincts and the ideals of the religious life, some may unwittingly suffer a suc-cession of functional, as distinct from organic, illnesses. Atypical ~ase will find that she is becoming irritable and depressed; she finds her daily work an intolerable bur- ° den and her sisters' foibles which she previously ignored b~cbme opl~ressive to her. She loses her appetite, becomes thin, sleeps badly, and has palpitations and chest pains suggestive of heart disease. She may have to accept stronger temptations against purity. This is reminiscent of the yceriasriss o wf mhiacrhri emd alinfey, ams ahrarsi abgeeens peoxipn~etr_ie~ndc~ eo uatf tbeyr Labecoluetr ctqe.n8 At this stage in life the first long struggle is over, the couple have rea~he~l financial stability, and' the difficult years of having several babies in tie house have passed. Both partners see the first ~vidences of age, and, realizing that degenerative diseases will start"~within another decade, some will desperately seek the excitement of youth. They must face temptations to ihfidelity, pride, and avarice. In religion some experience a similar crisis. After ten years they reach a stage of achievement and the gecurity that comes from seniority, but they find that youth has im- 8Jacques Leclercq, Marriage a Great Sacrament (Fresno: ~,cademy Library Guild, 1953). perceptibly~ slipped ~away and' they ask themselves if their vocation is really the right way of life. If they can hold on bravely with the assistance of prayer and the syinph-thetic undergtanding of an enlightened superior, they will pass through the storm ~nto the calm and contentment of a well integrated religious life. The menopause brings the game stresses as it does for lay women, and sisters should be advised to expect~ hot flushes, headaches, irritability, and depressions. Many of 'these symptoms can be helped by treatment. Younger sisters can be reassur.ed about the problems of dysmenor-rhoea, and premenstrual, tension. It is probably not uncommon for religious and lay people to experiencd sexual feelings at the quiet_ times of recollecuon anffat commumon. Thxs was referred to'w~th characteristic delica.cy., by St. Te,resa. of Avila when asked for advice on the matter' by hdr brother Rodrigo who was making his first steps~'in the mystical lif$. She implied that she also. had experienced t6~sefe~lings but that th~y disappeared when they were ignqred. "In God's design the happiness of the married life must be a pale shadow of the ecstas~ of the mystical Union~oand similar physiologi~M reactions accompany each. If these factg are uriderstood, there will be less distress for gqddlbeople who liave th~se otherwise d.is.turbing e~pe~iences. Obedience presents so many problems that the only unfailing guides are the'vi'rt~es of prudence and ~ha~ity. It is a necessary vow l~c~use only an austere':discipllne can lead to the full development of the strong personality which will accept sacrifices and will persevere in the re-ligiou~ vocatidn. It is falsely applied, however, if it de: stroys a sense of personal responsibility and initiative and if the command seems'to be an insult to the human dignity Of the subj~.kt. The essence of obedience is the surrender of the will; it is impgssible to surrender the intellect. It is unfortunate that an ekample of Obedience commonly quoted is that of St. Francis of Assisi who planted cabbages upside down. The saint is to be admired but not necessarily emulated. A young novice saw his master of novices scattering his carefully swept rubbish about the yard. When taked with untidiness, his acciden-tally acquired knowledge enabled him to accept the rebuke with apparent humility. If he had protested, his future in religion might have been prejudiced. It should be pos-sible to test virtue without having recourse to methods involving injustice, untruth; or deviations from the rule of charity. The end result of imposing an unre'asonable obedience is the fostering of immaturity in subjects and the formation of a type of religious who is almost inca-pable of making simple decision's or arranging anything outside the narrow cgmpass of his daily life. This is what 4, PPsryocbhloel~ongsical VOLUME 20, 1961 85 ÷ ÷ ÷ John B. Wain, M.D. REVIEW FOR REI.IGIOU$ 86 irreverent clerics refei: to as "holy helplessness." The re-ligious life should ensourage the flowering of the com-plete personality in imitation of Christ and our Lady; it s ould produce'cultured.men and women, full of grace, strength, and inner peace. In this connection it is often stated that in religion men find their personalities while women lose theirs. Why should there be this difference? Many avoidable burdens arise from an undue rigidity of ttfe rule. A certain flexibility is desirable to adapt European customs to hfe ~n~ other geographical areas and-to make allowance for the changes of circumstances that" characterize the twentieth century. A sister I kno~ was unable to read the Confessions of St. Augustine be-cause the rule forbade taking books'from the public li-brary. This typ.e of r~striction exposes religious life t6 ridi-cule. Neither would the dignity of sisters suffer if they were to eat in public and to travel alone. There are certain physiological norms which the average "i~erson must bbey; accordingly, it should be the rule for mgst religious to have a minimum of seven hours sleep and not to work for more than twelve hours a d.ay ~(including in this the time necessary for the proper fulfilment of the prescribed religious and spiritual exer'cises of each da~). ~When recreation is tak.en, some relaxation of the artifi- 'ciality which has obtained in the past would do much good and would not harm the spirit of the 6rder or congrega-tion. Particular friendships ha,~e tr~ditionaliy been pro-scribed, bht this should not exclude those i~atural affinities which are felt by compatible personalities. These if fos-tered are a great consolation" to the parties and would not destroy the unity of the group, nor would they develop into a sinister relationship. Our Lord Himself encouraged a close friendship with St. John. , With the exception of enclosed 9rd~ers, ~ome reasonable access of parents to children "c'ould.~ well be encouraged, especially in times of illness oOr death. A regulation whereby a religious may not go to his~own parent's fun.eral, but may go to anyone else's, could well be rescinded. A1- "though the habit is only a small a~pect of cbnventual life, -somre lessons can;be drawn fro~a.]t. While possessing a certain antique charm, it is indicht~ive. ,of an orientation towards the past; and to those outside thd Ch~:~rch it sug-gests that the wearers do n_ot face up to and take part in modern life. The other n0t_able f~& is tha( the request of Pope Plus XII for modernisation of the habit fell to a grea{ extent upon deaf ears. Apart from some minor ad-justments which are obvious only to the initiate, the dress is unchanged. This is largely because of the innate con; servatism of women and the fakul.{y of fiabituat]o~n;o eact one thinks that members o,f every o.ther community a.nd the Salvation Army~look absurd. The times call for re-jection of the whole concept of what a religious habit should be and the deyelopment of a new dress. Just as clerics have rightly abandoned tonsure, so the cutting of the hair of religious~r~men could be restricted to a token or symbolical gesture, find the headdress discarded. Some nursing sisters with covered' ears are almost unable, to take blood pressure r.eadings Or t'6" i]]te~ to the fetal "l~eart. "Dur-ing the recent war priests in the armed services did not suffer loss of dignity fr6m adopting officer's dress; on the other hand, the pri,est workers"went too far in their adap-tation. In the stress of mc~dern living regular alternation of activity and rest is necessary; therefore annual holidays should be provided for. Only very wooden personalities can go bn for years withoiat variation in their routine of life. Much of the stress of the religious life results from at-tenipting to do too much, working too long, and being sent out on active duties with insufficient training. The Sister Formation Conferences"aim to correct this latter undesir-able trend. Al-though it may cause a temporary shortage of persorinE1, it mustpay dividends in the long run. The laborers have been too few since Christ first uttered th~se words, butrushing r~ligious through their training will not solve the eternal problem. The Church has tradi- (ionally been a bad employer, and the worst sufferers have been religious themselves. Their services are so valuable that they should have better welfare services than other employers progide. In this corine'ction it is both amusing and instructive to recall St. Teresa's chiding 6ur Lord for her misfortunes: "Is it any Wonder, Lord, that You have so few friends when people see h6w badly you treat ~tour chosen ones!" The beneficent influence of good art, even on unsophis-ticated rrlinds, is rarely ~u~ilized; it is common to see a poor standard of iriterior decoration, and pictorial art in convents and rectories, even though church architecture has advanced to a gratifying degree. A reasonable access to secular literfiture would not be harmful if it broadens the experience of religious and gives them some wider a~- preciation of the problems their pupils must face when they leave school. Those assigned to menial tasks should have some e'asily attainable goals arranged for them so that their spirits will not be crushed by monotony and by the lack of any evidence of achievement. ~uperiors have :the additional, worry of finance, ad-ministratiofi, and personnel management, for which they have Usually received no training. With only native common serise as a guide, they must learn with a trial and error method. One way to lift this secular burden would be to provide experienced lay advisers so" that the superior, could concentrate on his apostolate; this would, o~ course, involve som~ surrender of autonomy. A common error is to attribute fieurotic behavior to ÷ ÷ ÷ Psychological Problems VOLUME 20, 1961 '4. '4. ,4. John B. Wain, M.D. REVIEW FOR RELIGIOUS 88 a poor spiritual life~ and by that same token to expect that a more intense spiritual life'wilL cure a neurosis. A teaching brother was seen to change from a happy, agree-able person to one who was morose, withdrawn, and sus-picious. He went 'to the sacraments only infrequently and was given to outbursts of anger with his pupils. He was advised oto pray more, but this was expecting a miracle from grace. His main need was for .psychiatric treatment, which disclosed that his father had died in circumstances which he had always suspected were suicidal. He found himself having strange compulsive feelings when he looked out 'of high windows, and then he became scrupulous about matters of purity which he would normally have ignored. In the dark night of his soul, he felt abandoned by God and his community. With proper psychotherapy he recovered. Is this problem worth making a fuss about? Some would say that the status quo should be preserved; that the trials of religious life are the crosses which God in-tends for these souls; that He chooses the weak and foolish things of this world to confound the wise; that, according to Thurston,4 many of the saints and stigmatics were neurotics; that the command of the superior is God's will for the subject; and that in his handling of the prob-lems of his community the superior is given the grace of st.ate.All these arguments imply that infallibility is a widely diffused gift instead of a very limited one. In ac-cepting everything as God's will, people rarely draw,the distinction between His direct will and His permissive will, and therefore they do not admit that there can be mistakes or blunders in religious decisions. Is it impertinent for the layman to speak when he has no firsthand knowledge of religious life? In the spiritual health of the Mystical Body the layman is vitally con-cerned; moreover he is looking ahead to the welfare of his own children if and when they perceive a calling to enter religion. An investigation into the religious psy chological environment on a diocesan basis would produce fruitful results, but it would have to be undertaken a~ a cathartic exercise. The best religious, whose opinions, would be of the greatest value, are the very ones who l would count it a virtue to remain silent and unco.mplain-~ ing. How to integrate democratic processes into an author-I itarian governing structure is a difficult problem. C0nsid-I eration of all these factors influencing mental stabilityI renews our admiration for the great numbers of altruistici men and women who gaily sacrifice so many of the goodl things of life to make the total gift of themselves to God.I ~Herbert Thurston, s.J., The Physical Phenomena o! Mysticism (Chicago: Regnery, 1952). HENRY WILLMERING, SiJ. Charles Felix Van Q ickenborne "Father Charles van Quickenborne," writes Father Peter de Smet, "was the first Jesuit priest who appeared in the valley of the Misissippi after the reestablishment of the Society of Jesus. He was a.man full of zeal.for the salva-tion of souls. The conversion of the Indians w~as, impar-ticular; 'the object of his predilection and of his prayers. Long will his name be held in benediction, and his mem-ory celebrated in the places which h;id the happiness of receiving the fruits of his numerous labors,, and of his truly apostolic virtues." This commendation is from the pen of one of the seven novices who accompanied Father van Quickenborne to Missouri in 1823 to establish the nucleus of the Society of Jesus in the Middle West. Two years before, Peterde Smet and six Companions left their' native Belgium secretly to becomemissionaries to the Indians in North America. For this purpose they entered the Society in October, 1821, at Whitemarsh, Maryland, where shortly before Father van Quickenborne had been appointed master of novices. Unforeseen circumstances brought the group to the Indian country before their period of.probation was completed. The Right Reverend Louis Dubourg, bishop of' New Orleans and Upper Louisiana, had many'Indian tribes residing in his vast diocese, and he was anxiously seeking for missionaries to convert them. The success of the Jesuits in this work before the suppression of the Society prompted him to appeal to the Father General of the Society for ;help. He made a like appeal to the Superior of the Maryland mission and offered as an inducement the gift of a large, productive farm not far from the growing city of St. Louis. With the scanty number of available priests at their disposal, it seemed impossible to promise the bishop any help in the near future. Then Divine Providence intervened. In 1823 the finan, cial difficulties of every house" in the Maryland mission ÷ ÷ The Reverend Henry Willmering, Associate Editor of the REVIEW is stationed at St. Mary'S College, St. Marys~ Kansas. ~ VOLUME 20, 1961 89 REVIEWFORRELIGIOUS became so acute that the superior and his consultors seriously considered clo~ing the Whitemarsh novitiate and dismissing the novices. When told of this decision, Father van Quickenborne reminded the superior of Bishop Du-bourg's offer and of the readiness of himself and his novices to go to the Indian territory and work for the conversion of the natives. Accordingly, a concordat was entered into between the Bishop of New Orleans and Father Charles Neale, Supe_rior of the Maryland Province, to establish a novitiate of the Society at Florissant, Missouri, on condi-tion that, after the no,~i~es finished their spiritual and theological training, they would devote themselves to the apostolate of the Indians. The exodus from Whitemarsh was in the spring of 1823. The party consisted of two priests, seven novices, three lay-brothers, and three families of negro slaves. Two wagons carried the baggage across, the mountains to Wheeling on the. Ohio River. The young mi_ssionaries made the journey on foot across the Alleghenies. In Wheel- Ang they procured two flat boats; on one of them they placed the negroes and baggage, while the other served them as their 'floating.monastery.' They-drifted down the river day and night, stopping only to procure provisions. Religious exercises were. continued during the voyage as circumstances allowed. At Louisville, Kentucky, they landed their baggage, and a local pilot directed their craft over the falls of the river. At the foot of the falls they re-embarked and continued their river trip as far as, Shawnee-town, Illinois, Thence the missionaries made the last 150 miles through swamp land on foot, while a river,s_teamer carried ~their baggage, upstream to St. Louis, where they arrived on the last day of May. The entire trip lasted ,fifty days. " o The-homestead, which they were to inhabit on the, out- ,skirts of the village of Florissant, was a wretched log cabin, with a single room, measuring sixteen by eighteen feet, arid surmounted by a gable roof, so low that one could' not stand erect in,the attic beneath it. At a short distance from the house were ~two sheds, one had served as a pig pen/the other as a tool shed. The newcomers ~ere a bit disap-pointed, to find such primitive quarters, and the hardships encountered during the first few months"proved to,, be too great.for one novice andoaqay-brother~ who left during the summer of 1823. The others adapted themselves to the situation in a truly religious and missionary spirit.,The six noyices and two lay-brothers slept on the floor of the attic, while the single, room below was divided by a cur-tain, ,one side .being reserved as. the domestic chapel, the other as the living room for the priests. The.first shed was by turns study hall, classroom and r~fectory; the second served as kitchen and domicile for the negroes. ,, Much greater~ would .have been~the discomfort of.the Jesuit ,~communit'y had not Divine Providence assisted them through the generosity of~,Blessed Philippine Du-chesne and:her community. °The Religious of the Sacred ,Heart had moved to'Flonssant tliree years earher?~where they condudted a small boarding schbol.Often they de; prived themselves of what little they had to send it to:their neighbors. Furnithre, bedding, cooking utensils~.and~pro-visions were generously offered to the' Fathers and novices during the~,first~evere wifiter. ' "~ To relieve the acfite housing problem, the Jesuits ~be-gan work.immediately by collectin~building'ma_terials. Stone wag procured from a nearby quai-ry, timber,was cut and shaped, and when Ml,was ready a.,second.story, and spacious annex were added to the house. Ttiese hard~,and continuous .activities h~ever interrupted the ~spirituab ex-ercisEs. of the novitiate; but the.cold weather.and frequent snow storms put. a stop~to,~the labor till spring. Tl~e new additions were completed in June, and~ after thednterior ~had been remodelled, life became more bearable. . . -'Th( leader and guiding spirit of~this enterprise was a man,thirty-five years of age. Charles Felix_van Quicken-borne was,born in the village of Peteghem,'twelve miles w~st'of Ghent, on January 21;, 1788. His first studieswere made in Deynze; "then he attended the academy in Ghent, and finally entered the diocesan seminary in thatl city. From the first h.i~ talents and application~merited high praise. He was ordainedto the priesthood in 1812, and was appointed to teach the classics in the preparatory semi-nary of Roeselare: When, shortly after, Napoleon,,closed allthe seminaries in:F.tafiders and drhfted the stu'dents of military age, Father .Charles Was appointed vicar of the large ~Zalloon parish',of St. Denijs near Coutrais. Being guided by the wise counsels of the sain~tly dean, Frans Corselis, whose virtues he often-ext011ed, to'his novices,in later.years, Father Charles, administered the parish .@ith great success, and,the peopl~e were sorry to, see him resign his charge in.order-to enter the newly opened. Jesuit novitiate at Rumbeke. He arrived there on April 14, 1815. A hostile Dutch govei'nment drove the novice~from "this quiet retreat shortly after, but they were" given shelter by'the highly esteemed Bishop of Ghent, Maurice de Broglie, who placed his episcopal.residence at DistOlber-gen, on the outskitts of Ghent, at their disposal; and there Father Charles finished his two years 6f probation.:~He pronounced his first .vows as a Jesuit in April, A817 . ' Having read the account of .the Reductions of Paraguay, the'young Jesuit~ was eager to go to North America and de-vote his life to the conversion of- the Indians/Even as a novice he begged Father General, Thaddaeus';Brz0zoW-ski, for this~mission. Instead he was assigned~to teach othe Henry W il imering, $.~. REVIEW FOR RELIGIOUS 92 classics in th~ academy~of Roesalare, which appointment he received with resignation to the divine will. Then, un-expectedly, he was given permission to go to America. He. lost no time in making his preparations, and during the last week of October, 1817, he set sail for the United States and arrived, in. Baltimore towards the end of December. His first year in America was spent learning English at Georgetown College. Then came the appointment as master of novices. We can imagine with what trepidation he assumed this responsible office, he who but two years before had completed his own novitiate. He realized.fully his inexperience and knew that he was better fitted to do missionary work. But once again he resigned himself to God's will and trusted that help from above would not be wanting to him. In November, 1819, the novices were moved from Georgetown to Whitemarsh, Maryland. There, in addition to being novice master, Father Charles was the superior of the community, manager of a large plantation and of the negroes who worked it, missionary to the surrounding communities, carpenter, mason and builder. He erected a handsome stone church on the no-vitiate grounds and built a brick church at Annap01is, At the latter place, he said Mass every fortnight. He was known to visit regularly the sick and poor of the vicinity and devoted considerable time to the instruction of the negroes. For a while he attended to these multiple duties alone, but later he received a faithful helper in the person of Father~ Peter Timmermans, also a Belgian, and a most amiable and humble priest. He came to America with Father Charles Nerinckx in 1817, and entered the Society of, J~sus that same year. Father Peter took charge of the novices whenever Father Charles went on. one of his many missionary expeditions. In 1821, Father Nerinckx re-turned after a second trip to Eurbpe with another group of Belgian students, seven of whom entered the Society at Whitemarsh, and were the group who migrated to Floris-sant, where they pronounced their first vows on October 10, 1823. On finishihg the novitiate, they immediately began the study of.philosophy. One of their number, Peter Ver-haegen, had nearly completed all his seminary studies at Mechlin before coming to America. Accordingly he was appointed to assist Father van Quickenborne as instructor. Due to a lack of textbooks, the course in philosophy was rather superficial and was brought to a close with a public disputation in August, 1824. Two months earlier, on Mgy 31, Father Peter Timmer-marts died. This left Father Charles as the only priest at the Florissant mission. The multiple duties he had taken upon himself at Whitemarsh were again thrust upon him. Here, ~too, he was superior of the.community, chaplain and confessor for the,Religious of the Sacred0Heart, pastor of foti~ parishes, those of Florissant, St. Charles, Dardenne and Portage des Sioux, instructor of philosophy, manager of a large farm, and buildSr:"N0 wonder that~ h~ was prostrated by repeated spells of sickness. 'Yet he never spared himself, and when duty called, he went out, no matter how bad he felt. Many urgent calls for help were sent to Rome and Maryland; yet it was only after a year and five months, when the superior was near death,~ that help came in the .person of Father Theodore de Theux. In October, 1824, the scholastics began the study, of theology. The superior .had no choice but to appoint~ Peter Verhaegen instructor of dogma, and John Elet in-, structor of Sacred Scripture, while he reserved for himself, the courses in moral and pastoral theology. Needless to say, this arrangement was very :unsatisfactory to all con-cerned. After the arrival of Father de ~heux, matters im-proved a little since he took over the courses.in dogma and scripture. The first to be ordained, early-in 1826, were John Baptist Smedts and Peter Verhaegen. The following year the superior of Maryland visited the mission, where he held a comprehensive examination of all the candidates in theology, after which the remaining four were ordained just before the Christmas: holid_ays, in 1827, by Bishop Joseph Rosati, in the church at Florissant. The last period of a Jesuit's training, the third year of probation, wa_s made by all during the first half of 1828. On the eighth.of January they began the thirty day retreat under the direction of Father van Quickenborne who, in the peculiar circumstances, was~both tertian and tertian master. The retreat closed on February 7, and a few days later each tertian was assigned to give ,a retreat, a mis-sion, or take charge of a parish for one month. On their return .to Florissant, Father, Charles explained the Con-stitutions of.the Society, commented on the decrees of gen-eral congregations, and pointed out the approved methods of giving the Spiritual Exercises. One of the tertians praised very highly the quality and practical nature of these instructions. The tertianship ended on July.31, feast of St. Ignatius Loyola. Meanwhile, their purpose in coming to the West was by no means forgotten. True, the promise to send mission-armies to the Indian country within two years could not be kept, due partially at least to the untimely death of Father Timmermans, and more particularly to the fact that no additional priests came from Europe or Ma.ryland. A be-ginning, however, was made-when in 1824 Father Charles opened a school for Indian boys and Mother Duchesne started one for Indian girls. These two schools continued for a period of nearly seven years, and the progress made Fan O.uidumborne VOLUME 20, 1'961 ÷ ÷ ÷ Henry Wilimering, SJ. R~:VIEW FOR RELIGIOUS by the pupils~in Jearning :and piety merited favorable comments from visitors and also from :the Indiafi agents. But when' the pupils ,returned.to their tr.ibes; the.y wer~e deprived of all 'spiritual help and were' exposed to the superstitions and immorality' of (heir, people, and thus~ much of the ti'ainingo received at school was lost, To forestall this~'danger, Father Charles formulated a~ plan, patterned on the famous Reductions'of. Paraguay, of establishing Catholic Indian villages. Congress would be asked to appropriate a sum that would buy six thousand acres of land on the. outskirts of an Indian' settlement. Boys who graduated from 'the Jesuit school should' marry girls trained by the nuns. These couples would be given house and farm in the proposed village. The Indian agent should furnish the agricultural implements. One or two missionaries would live in the viIlage,' and care for the spiritual needs but al'so supervise the work done. The plan was approved by the president, but not by' Congress; so it was never realized b~ Father van Quickenborne. . .The failure of the Indian schools discouraged a number of the community, but not Father van Quickenborne, nor Father de Smet, Father Charles made two exploratory visits to the Indian country, the first in 1827; the second in the following year. On these journeys he addressed a num-ber of Osage and Iowa chiefs, baptized many infants, and made inquiries about starting missions among their peo-ple. When he ~found them favorable to his plans, he promised to send them. priests in the near future. He was eager to undertake the establishment of the~first mission himself, but another event intervehed whith thr'eatehed to delay the ope_ning of a.permanent Indihn mission for several years to come. -'o. Bishop Dubourg had opened a college in St. Louis 'in 1818, which had: a~ver~ precarious existence. No sooner had the Jesuits arrived in Missouri than an offer was made to'them to staff"the college; yet, until the six schoiastics were 6rdairied, this.was out of the question: In 1826 this college held its last session. At this point Bishop gosati; who had befriended the community gt Fl'orissant' from the start, again" urged that a new college be built and managed by the Jesuits, for which purpose' he offered ~a suitable plot of ~round just outside the city;' which had been donated to the bishop by Jeremiah Connors. As soon" as Father van Quiekenborne obtained permission from Rome,~ he started :building; and even before the structure was completed,' classes opened .on' November '2, 1829~ Father Verhae~e'n was appointed the first president, who with ~two other Fathers and afew externs (aughtten~ boarders .and thirty day scholars; but~within a few weeks' gime, the boarders increased "to thirty a~id the day scholars to 6ne hundred and twenty; During th6 first two years, the courses offered were those of a grammar school: In 1830,~.a course in Latin was added, and in 1832,.one in Greek. Father van Quickenborne _taught the Latin clas.s, Father de Theux, the Greek. When,the faculty was re-inforced by several priests and sc~holastics from :.Maryland, the school _quickly reached college lev~el, and in 1832, Father Verhaegen obtained,°by special act of the.Missouri legislature, a~ charter for the school un.der the title of 'St. Louis University,' with all the rights and prerogatives of a university. According to the terms of the concordat,of 1823, the Jesuits of Florissant were entrusted with the spiritual care of all Catholic families living in ce.ntral and northeastern Missouri. In 1828, Father Verreydt °was assign~ed, to. this work, which he carried.out witti~exemplary zeal. But.~n 1.830, Father van Quickenborne was~succeeded as superior of. the Missouri mission by Father de Theux; and' for the first time Father Charles seemed free to~ carry out his favorite project, to start a permanent mission among the Indians. Instead, he was told to take over Father Verreydt's missionary work. The reason for this is given by Father Garraghan, in The Jesuits o[ the Middle West: "The truth is that ~good Father van Quickenborne,' as his .Jesuit associat_es were fond of characterizing him, was a difficult_ person with whom towork. His zeal was boundless, with much about it of the heroic; his devotion to the cause of the In_dians, unflagging; , his personal piety, obvious to all;,but along with his in certain respects surpassing equipment as a missionary went limitations of temperament that unfitted him in,many ways to work successfully by the side of others. In° the social virtues he was often d%ficient. Silent, secretive, depressed and often gloomy in countenance, with a tendency to melancholy, despising personal com-forts an.d refusing them to others, difficult and exacting in business relations, not inviting confidence and, seldom winning it, he stood in many ways isolated from his fellow workers, a somewhat lonelyfigure in tl~e little Jesuit world in which he moved.''1 So great was his desire for living with. the Indians, and so persistent his'requests to his superiors, that finally in 1836:he was permitted to open a mission among the Kicka-poo. The previous summer he had made an :exploratory~ visit to the ~various tribes living nearest~the western bor-o ders of Missouriand0had come to the conclusion that the Kickapoo were the most eager., to embrace Christianity. In the fall,.he journeyed to Washington and contacted the 3ecretary of War, Lewis Cass, who authorized himto start 1 Gilbert J~ Garr~aghan, S.J., The Jesuit~ "of the Middle Unite~l $tates (New York: Anierica Press, 1938), Vol. I, p. 384. Van ~/~,o~ VOLUME 20, 1961 95 ÷ ÷ ÷ Henry Willmering, S.]. REVIEW FOR RELIGIOUS 96 a~school among the Kickapoo and promised a subsidy of $500 a year to maintain it. After making a begging tour the 'East, which netted about $1500, Father Charles was ready to open a mission a few miles above Fort Leaven-worth. He was assisted in this project by Father Christian Hoecken, and three lay-brothers, Andrew Mazella, Ed-mund Barry, and George Miles. The missionaries met with a cordial reception from the chiefs and people. A French trader, who lived with the tribe, put his house at their disposal, until they should build their own. Hardly had they settled down in their new quarters, when both priests were stricken with ill-ness. Father Charles had to stay in bed for a month. Worse yet, the Indian agent, Richard Cummings, would not permit' the Jesuits to build in the Kickapoo village. Not until General Clark sent word from St. Louis that permission had been given by Secretary Lewis Cass build ~a school among the Kickapoo, could the Jesuits erect a school, chapel, and residence. The head chief of the tribe, Pashishi, professed great eagerness to have the missionaries instruct the children and work for the conversion of his people. His influence, however; was considerably less than that of a notorious 'prophet,' named Kennekuk, who claimed to have received authority from the Great Spirit tostart a religion of own. For a while he manifested some interest in the teach-ings of Christianity but soon roused his followers to un-friendly demonstrations. He had so firm a hold on the minds of his people that once he took a hostile attitude toward the Jesuit missionaries, all hope of converting the tribe vanished. Two years of unremitting toil made very little impression on the Kickapoo, and neighboring tribes were so eager to have the missionaries teach their children that the former mission was abandoned and new one opened among the Pottawatomi, which proved eminently successful. But Father van Quickenborne was destined to have no part in it. His failing health and rigid disposition caused his superior to recall him in July, 1837. After a brief stay at St. Louis University, he went to Florissant to make his annual retreat. Next he proceeded to St. Charles and thence to Portage des Sioux, a village situated a few miles, north of St. Charles and near the junction of the Missouri~ and Mississippi rivers. Here he exchanged places with Father Verreydt, who went to the Indian country, while Father Charles became pastoy of this small parish. He had been only a few days in Portage when a bilious fever seized him. The last sacraments were administered to him, and on August 17, 1837, he breathed his last. His body, ac-companied by many parishioners, was interred in the cemetery in St. Charles but was later removed to the novitiate cemetery in Florissant. Father van Quickenborne was in a true sense a pioneer missionary, who labored zealously during fourteen years for the spiritual interests of both whites and Indians. Those who knew him intimately comment on his clear and orderly mind, his fluency in several languages, his accurate knowledge of theology, his eloquent discourses. He never spared himself in his efforts to assist others, and despite the rigorous attitude he at times assumed towards others, he was loved and admired by all who knew him. Since he trained the first members of the Missouri mission all by himself, he can justly be called the founder of the Jesuit establishments in the Midwest. The mission which he started became a vice-province in 1840, a province in 1863, which was divided into two provinces in 1928, and both: were again subdivided in 1955. These four provinces today have a total membership of more than 2500. They administer seven universities, ten colleges, twelve high schools, and eight retreat houses, and there are more than three hundred members in foreign mission work. John Gilmary Shea, the great historian of the North American missions, says: "To Father van Quickenborne, as founder of the vice-province of Missouri and its Indian missions, too little honor has been paid. His name is al-most unknown, ~yet few have contributed more to the edification of the white and the civilization of the red man, to the sanctification of all.''~ ~John Gilmary Shea, History o] the Catholic Missions among the Indian Tribes o] the United States, 1529-1854 (New York: Edward -Dunigan and Brother, 1855), p. 466. + + + ~'an Qugckenbome VOLUME 20, 1961 97 JOHN E. BECKER,S. J. We Have Seen His Glory: The Prologue to St. John ÷ ÷ .÷ John E. Becker, S.J., St. Mary's Colleg.e, St. Marys, Kansas, ~s an assistant editor of the REVtEW. REVIEW FOR RELIGIOUS 98 In the beginning God created, heaven and earth In the beginning was the Word God's immense knowledge includes within itself His own infinite nature and all of the reality which He has given us and with which He surrounds us. Yet it is but one eternal and unchanging truth in God's mind. And when-ever He speaks, He speaks that one truth, Himself. But it is impossible for God to speak this immense truth, in the simple way He understands it, to our poor time-bound minds. We cannot grasp things in simplicity. We need more than to hear a truth. We need to be taught it, to have our minds brought up to it, educated to it. This is true of each of us individually. Over and over, we must be told the truths about God. We must be taught them at each point in our growth. Finally they begin to dawn for us in our minds as our own secure convictions. But the education that we as individuals go through depends upon another education which is just as impor-tant, and without which we ourselves would never have learned ab6ut God. This bther education is the education of our race, the race of men. We have learned many things about nature, but we have learned them together, the giants of the past teaching the giants of today, and they in their turn handing on their knowledge to tomorrow's giants. Our knowledge is passed on in ever-increasing rich-ness from generation to generation. Simply the mere pass-ing it on occupies many thousands of men and women for whole lifetimes as teachers, and the learning of it fills all the years of our lives, in school and out. This need man has to be educated through centuries of time is a part of him that he cannot escape. The great- est genius can only teach men what their minds have been prepared to grasp. And God, who made us this way, ~must speak to us, too, and teach us in tl~e gradual way that He has made necessary to us. So His divine revelation is a progressing and developing education of the human race. It bridges over the immense gap .between our time-bound and intricate minds and God's timeless simplicity. By His own choice He speaks eternal and immense thoughts to us in fragments communicated throughout time and space. It is a lesson in God's fatherly care for us to know that He has done it with such infinite and careful patience. How has He done it? Among a chosen people at the beginning of the story of our salvation, He planted,a seed of a thought: "In the beginning.God created heaven and earth." The thought is the thought of the one God who made all things. And these people fought and died, sub fered, rejected the truth, and repented through centuries: of history to pres.erve that seed and foster its growth. And through centuries God builds on this tiny germ of truth, constantly stretching the faith of His people by new reve-lations, always prep~aring them to accept the full flowering. of .that seed in~ the great, final revelation of Himself that will take place in the Incarnation of our Lord Jesus Christ. Then, when the fullness of revelation had come down to the earth and walked it, a~s a Divine Person, God inspired St. John to begin the record of this marvelous event with a magnificent poetic vision showiiag us how God had~been patient all these years, patiently teaching, correcting; educating, stretching faith to accept this cli-mactic revelation of the immense truth about God. By beginning his gospel with the ancient words of the book of Genesis, St. John shows us that through all these cen-turies of revelation God has spoken but one sentence. And though his gospel is to be a record of new and ultimate revelations.made by Christ our Lord, still how careful St; John is to show us that each new truth that appears is really nothing new or changed about God. Rather, it is a new insight and a richer knowledge of that immense and inexhaustible reality which is the one God who begins His Sacred Scripture and who brings it to an end. In the beginning was the Wor, d And the Word was with God And He was God, this Word He was at the beginning with God How did God go about this marvelous education of the Jews? How did He prepare them, and what was it He pre- ~a~ed them to accept? We have alw~iys known that throtig~ those long years of threats and tender promises God nurs~ed in them the knowledge that He was One, the God ÷ ÷ ÷ Prologue to St. lohn VOLUME 20, 1961 99 + + ÷ gohn E. Becket, S.]. REVIEW FOR RELIGIOUS ]oo of all nations, the God that had no rival gods. But there: was more to His teaching about Himself than this. We had to know more than His oneness, or we could never ap-preciate the redemption by which He was to save us. We had to be able to accept the reality of Another, alsoGod, the same God, in order to recognize the infinite love that God would show in coming to be one of us. Even in the Old Testament God was preparing us to accept the su-preme mystery of the most Blessed Trinity. Over centuries of time God prepared mankind, with hints and mysterious intimations, to accept this other per-son. First, He taught His people the Law. But He taught it in such a way that it became for them, under the guid-ance of their inspired teachers, more than just a rule of life. They thought more and more of the Law as another being, ordering and governing the whole universe, some-how existing in its own right. God's inspired writers spoke too of Wisdom; and again His people, receiving with faith the guidance which God gave them through their teachers, began to think of this divine Wisdom as something distinct from God, sent by Him upon the earth: "The Lord possessed me. in the beginning of his ways. I was set up from eternity., the depths were not as yet, and I was already conceived. Wisdom is with thee, which knoweth thy works. All wisdom is from the Lord God, and hath been always with him. I came out of the mouth of the most High. From the beginning and before the world, was I created . " In two texts of Scrip-tures especially we can see how God led His inspired writ-ers toward the culminating simplicity of St. John's revela-tion of the Word: "While all things were in quiet silence, and the night was in the midst of her course, thy almighty Word leapt down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruc-tion. With a sharp sword carrying thy unfeigned com-mandment, and he stood and filled all things with death, and standing on the earth reached even to heaven"(Wis 18:14-16). And even closer to the full clarity of St. John was this from Isaiah: "As the rain and the snow come down from heaven, and return no more thither, but soak the earth, ~tnd water it and make it to spring., so shall my Word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it" (55:10). Our Lord's life on earth took place during an age of intense religious uncertainty and desperate religious quest. But it is strangely enough true that almost every groping philosophy of the time centered around a principle called the Word. It was almosta magic formula. To the Stoic it meant the mind of God whose strong sunlight was divided into little sparks which were the minds of individual men. To Philo, a Jewish gentile philosopher, it was a person who pervaded all God's activity, and all the creatures of God's activity. To all the philosophers it was the one principle of order in the chaQs o~f. the world.~ Of, course, the Jews knew that God had made all creation by His mere word. God's ~word had always been an infinitely powerful thing in their minds. Now when St. John calls Christ our Lord the Word, he proves the validity of God's long and careful education of the human race toward faith,in the Word of God. It is a sad and fr_ightening realization for all of us that so maony of God's,chosen race failed to respond with the faith God had so carefully prepared" them for. In a probing vision of faith, St. John realized that the pagans with their philosophies Of the Word meant, if they could but see it, Christ;. that the Jews with their devotion to the Law, to Wisdom, to God's almighty word, had been educated to know the eternal Word. Because of this deep insight of supernatural faith, the abstract, eternal, and unchanging i'eality demanded by the minds of the pagan philosophers and the concrete, changing, and temporal reality forced upon their senses were reconciled into one truth. St. John's gospel stands alone for seeing the eternity, the infinity,, the timeless immensity of God walking in the finite flesh of our Lord. The single human actions of His life are put into a story in which we can also see that these are eternal ac.tions, of eternal worth, universal and eternal in mean- .ing. All history becomes in this vision not so much a thing of time but a phase of eternity. We see through the lens of an inspired faith that human life takes place in more than material dimensions. Christ's daily life is the eternal God teaching by action the eternal truths in the tiny dimen-sions of time. Our life becomes, in spite of its abrupt be-ginning and abrupt end, an eternally rewarded effort to learn and put into practice these eternal truths. Through the lens of this vision we see that the impor-tant beginning of this history of salvation was not in time, was not on a hillside of Nazareth, Bethlehem, or Calvary. The real beginning of the life story of Christ our Lord and of the life of man in God was not His.virginal conception, nor His birth in a cave, nor His baptism at the Jordan, but eternity with God: He was in the beginning with God. Everything was made by Him, And without Him was made nothing. Even when we recognize that the beginning of our sal-vation is back in the far reaches of divine eternity, in the Word who was with God, and even when we see that God has been preparing us for centuries to accept this fact, we 4. + + Prologue to St. John VOLUME 20, 1961 10] John E. Becket, $.]. REVIEW FOR RELIGIOUS have yet to appreciate how intimate a part this divine Word has played in the very creation of our world, and even in the divine education which wehave received. God fixed His eye on the eternal Word as He spoke the words of creation. All God's creatures were ordered according the Word's divine ordination: All the laws of their were made on the pattern of the Word. This is much the case that when we study the divine order creation, the laws of molecular structure, of the develop-ment of phyla, its supremely rich but ordered abundance, we are studying the natural phrases and sentences of God's eternal Word. Without Him was made nothing; nothing escapes His ordering power not even the man who sins. We would think that the sinner, having deliberately stepped outside this divine order, would have lost the privilege of participating in the guidance of God. though we may sin, we cannot step aside from God. The original sin of Adam and all that sequel of human which ratifies that original disorder sewn in our nature Adam, furnishes but the occasion for the Word of God be spoken ag~iin. Through Him all 'things were made. Now, on account of sin, He is spoken in a new way that binds Him even more intimately to his now sinful crea-tion, for: That.which was made in Him was li[e, And the life was the light of men, And the light, in the shadows, shown, And the shadows did not put it out. As once all things were created by the Word, now a new thing is created in Him: That which was made in Him life. Man has sinned, and so the Word becomes the source of a new life for him: and the life was the light of men. The Word is not renewed. The old is not revived. But the Word is respoken in a new creation that more fully ex-presses it. Men find in Him now, not only the pattern their existence and their perfection, but the source of new life, a life which always existed for God, which was once given to them and lost, but which now exists again a reality for them. And the light, in the shadows, shown, and the shadows did not put it out. This new life which a light for men wins the Victory over man's darkness. We can follow th~se-threads of life, light, and darkness throughout the gospel of St. John. They are dominant colors in his message. God has'outdone His first gift us, natural created life, made by His Word, with a super-natural creation, with .a supernatural life also produced, but in His Word.~Adam's sin,made our human life shadowy life of undirected uncertainty and groping. Think of the vague yearnings of the Jewish people, and they were under the educating guidance of God; even' more, think of the pathetic religious foolishness of the pa.gan world whose nature religions could never free themselves from the orgiastic worship of the sex power. But our world, lost in the shadows of sin, is not lost to God. Rather than destroy,.it and' produce ~a n.ew, un-shadowed, sinless world through His Word, God builds a new life for us within the lost world. We live now in the Word. We find only one meaning of lile in St. John; the life of God communicated to men. Christ our Lord com-municated God's life to us by becoming one of us and remaining God. That is the story of St. John's gospel, of all the gospels. Christ assumed humanity to be able to suffer for our redemption, to be able to produce a new life for men. The flow of Divine Life which He injects into us is also, because of His teaching about God, a stream of light within us, who would otherwise be' groping in darkness toward an unknown deity. He has shown us clearly who the God is whom we must seek. And so the shadows on our uncertain consciences are dispelled, and we find ourselves on a clear road towards God, filled with confidence. Our human nature has been taken into the divinity, and God has produced for us there within Himself the new life which saves us from darkness and sin. There is no poem in English with such compleie sim-plicity of expression. Yet in these five verses we have dis-covered the whole history of God's dealings with us. They present us with an immense, vision which extends from the first moment of creation, through the Incarnation, to the end of time when men living in Christ will be gathered to Christ in the fullness of life. The whole history of our race is involved, yet we see it all from the vantage point of God'.soeternity and catch sight of what it means to call God's knowledge infinitely simple. It is all one eternal speaking of the Word by God: It first bears fruit in the creation of our material world; then in a new act of union with this world a new life is produced in it; this new life of supernatural union with God is finally to conduct us all to our final union with God in heaven for et.ernity. In this vision of faith, all history is a moment of eternity, a moment containing creation, divine union with man, and man's final reunion with God in eternity. There appeared a man sent [rom God: his name was John. He came [or a witness, to witness concerning the Light, so that all might believe through Him. He was not, this man, the Light, but [or a witness con-cerning the Light. Christ's precursor is but a man, rooted in the obvious dimensions of human time. He "is not near the stature of Christ. He happens, he appears; Christ is. He is not ÷ ÷ ÷ Prologue to St. ]oh.n VOLUME 20, 1961, 103 REVIEW FOR RELIGIOUS ]04 the light but only its witness. This brief, blunt, and prosaic interposition of a man within' our vision of eternity is an admonition to us, and a sign to us of the way St. John views reality. This simple prose in the midst of the poetry of eternity reminds us that we are never to let the human reality and the divine reality become separated in our minds. The life of Christ has fused the two for all eternity, and St. John is writing the story of that life. The simple historical surroundings and activities of Christ's life are making history, yet they go beyond history. The time-bound precursor of Christ is, by the decree of God, an eternally necessary, eternally important actor in God's redemptive drama. He is a sign to us that we too are eternally important, because we live with the life of the eternal Word. He was the true Light, Who enlightens every man Coming into the world. First there was God and the Word; then it is clear to us that the Word is God. The two are one. After all things are made through the Word, then supernatural Life is made in the Word, and this life is Light for men. Now again we reflect and realize that all these truths are drawn together into one truth in God. Life and Light, that which is produced in the Word, is really the Word; and the Word is God Himself, the source and goal of all our human life, natural and supernatural, the source and full enlightenment of all our knowledge, natural and su-pernatural. How does God, the Word, who is Life and Light in Himself become life and light for us? By coming into the world. We are fused with divinity when Christ takes human flesh so that the inaccessible light of eternity speaks in human words to Jews on the hillsides of Pales-tine and to all of us in the gospels; and the inaccessible life of eternity gives life to human tissues nourished from the body of Mary. And this divine-human talking and living is not over with. That once-and-for-all coming of the true Light into the world was the beginning of an unlimited number of comings. He comes now to each of us who will accept Him. He gives light, the teachings of His Church; and life, the sacramental life force which comes from His body through the ordained priesthood that He left behind Him. Light and life are in the Word because He is God; but light and life are given to man because that same Word has become man, made Himself available to man, placed Himself before us so that we may choose to unite ourselves to Him. There is no answering the question Why. We can only point to the strength of God's love. But if we ask why, we are uncovering, perhaps, false thoughts in our- selves. Have we ever realized how fully the Word had already involved Himself in the history and materiality of the world before He took this final step that brings Him visibly into the world? Why should we ask why to this last step? We should ask why'~t0 everything, not just to the Incarnation. God's eternal love has joined Himself to every moment of the world's existence. The Incarnation was simply the climax: In the world He was, And the world was made by Him And the world did not recognize Him Into His own He came And His own did not receive Him In the world He was from the first moment giving that moment and every succeeding moment its reality. The steady and balanced revolution of spinning worlds, and the quiet and inexorable change of seasons from death to life 'and.back to death and another life are His work and His teaching. He is the concurrent force, giving foufida-tion to the thoughts of the earliest'men and effectiveness to all their desires, holy or perverse. But the forceful message of all this rich physical reality is not heard. Though anything, simply because it exists, speaks of, the presence of God the creator, the fa~t Of creation failed to penetrate the darkness of immorality and sin that kept men "from recognizing the world as the words of God's eternal Word. God's Word speaks in a new way, trying by a new means to attract man's wayward attention. He chooses a man, Abraham, and tells the man he will beget a people. The Jewish race is born, and becomes God's own: I will be your God and you will be my people. And as this people grows through crisis, sin, and exile, the Word of God con-tinues to speak to them, residing in their Holy .of Holies, dictating their Law, guiding their history, inspiring the poetry of their kings and prophets. But all of it leads over and over again to relapses into idolatry and paganism, into infidelity and' hardness of heart, and finally into the degenerate Pharisaism that will not accept Him no matter what means He takes to speak to them: Into His own He came and His own did not receive Him. But all those who received Him He gave them power to become children o[ God, To those who believe in His name He who neither oI blood, nor (o[ a desire) o] the l~esh, (nor ot a desire ot man), But of God was generated. Not all o~ His own rejected Him, and between those who did and those who did not, a new dividing line is ÷ ÷ ÷ Prologue to VOLUME 20, 1961 105 gohn E. Becket, S.]. REVIEW FOR RELIGIOUS drawn. Once "it had been drawn by God between the Jew and" the idolatrous gentile. Gradually it shifted, so that it divided the Jews themselves. Only a faithful remnant was loyal to God and would receive the benefits of the Mes-sianic kingdom; the rest were Jews in blood and name only, This division started to break up the Jewish world even before the actual coining of Christ in human form. But this breakdown of Jewish unity was turned to,our good by God. it was the way God purged His revelation of Jewish nationalism, and it became the foundation for a new way of thinking among .those.Jews who accepted Christ. God's careful, educating hand was still at work, showing them that no longer was it important to be a Jew. Now all that is important is to accept Christ. For all who receive Him are God's people; Jews and gentiles become one people when they become Christians. Everyone who bears the human nature tbat Christ assumed~may now re-ceive life from Him. And receiving our life from God means becoming God's children. There is a difference, though, in our being tbe children of God and the children of h.uman parents. We received the life of our parents all unconscious of the gift. Christians, .even though they receive Baptism as infants, must eventually assent to their divine childhood consciously and willingly by ac-cepting the W~rd, Christ our Lord. It is one more proof of God's infinite wisdom that He need not interfere here with the nature He has created in us when He gives us new life. Rather tban rebuild our nature so that they l.ive automatically with divine life, He stands by His own primeval decision to leave us free. We may live a hum;in life that is dead to God. Or we may accept God's~offer; we may choose to receive Christ and become the .cbildren of God. Still, though He, has not remolded nature, Hhat He ¯ has dgne is miracle enough. To be God's child means to live with the life of God, just as to,be a h~uman child means to live with the human life of our parents. When We choose to accept Christ, by that very fact we make oui'- selves one with Him. One with Him, grafted on to Him, we live with His life. His life is the life of a Son; and so we, united to Him and living His life, live the life of sons, the life which, the only-begotten Son has received from His Father. Christ is so perfectly God's Son as to be God: I am in the Father and the Father is in me. United to the Son of God in a real oneness of life, we too are made sons. Our divine childhood is not a childhood of the flesh, be-cause Christ's sonship is not a sonship of the flesh. He who gives us power to become the children of God is He,who, neither of blood, nor o~ a desire of the flesh, nor of a de-sire of man, but of God is generated. Our own fathers, in a single moment, by the act of married love which gen-erates us, are only at that moment acting upon us with a real activity which is properly fatherhood. The action is over in a moment. ~But Christ, the. Son of God, is being eternally generated of God'. Our mothers beai" us in their bodies for nine months during which their bodies are ceaselessly active nourishing and protecting our growth. Btit even in that time of intimate and complete depend-ence we are separated from them. Physically our mother surrounds,fis. But she is not us. And her physical mother- ~hood is soon over. But Christ, the Son Of God, is so inti-mately one with God that together they are but one God; and the action of giving and receiving divine life between the Father and the Son never ceases to be a dynamic and intense activity. Christ is always the Son of the Father, not because the Father once launched Him forth into sep-arated existence, but because He is always being gen-erated by the Father and never is separated from Him. All fatherhood on earth is named fatherhood after this eternal fathering forth o~ the Son by His divine Father. Earthly fatherhood, momentary and fleeting, is its weak reflection. And just as Christ the Son of God is the eternal recipient of divine life, we, because we are grafted onto His life, are eternal recipients of divine life. By a ceaseless activity that never leaves us to separate and independent existence we are God's sons--unless we break the bond that seals us to Christ. But in knowing all this we know only the beginning. There is greater depth to the divine sonship still. Christ is the Word of God, as well as His Son. To find out what this implies about His sonship, we submit ourselves to the careful teaching of God again, through His inspired representative, St. John, who named Christ the"Word. A word is the product of a mind. And the mind is spirit. We must free our idea of fatherhood, then, from the fleshly concepts that could obscure it when we apply it to God. God's eternal wisdom is in the, Father as in an eternal mind. But it is in the Son as a thought contained in a word. But, like human fatherhood, human words are momentary, vibrations of sound or mental flashes.of un-derstanding. Christ, however, is not a momentary flash of God's knowledge. He is the eternal container of the thought of God, the eternal expression of the mind of the Father. And so eternal generation is more like the eternal production of an eternal word which contains all the divine and infinite nature of God. Christ's sonship is a spiritual sonship like that which exists between a word that perfectly expresses a mind and that needs no flesh to be real. It is no wonder, then, that Christ's sonship of the Blessed Virgin Mary~ though it is a sonship by which He derives His flesh fro,n her Prologue to St. John VOkUME 20, 1961 107 ./ohn E. Be~/~, SJ. REVIEW FOR RELIGIOUS ]08 body, should be a virginal sonship, free of the desires the flesh. Christ's infinite spiritual generation in heaven expressed in his virginal generation on earth. We are once more witnesses to the imprint of eternity on the events of time which characterizes the plan of our salvation. This second vision of faith, which St. John has projected in verses six to thirteen, has carried us again into the depths of eternity. This time it shows us that before we received the s0nship of the Word as our own life, we had been prepared by the very presence of this Word in the Law and the poetry of the Old Testament. Even before these things there was the presence of the Word in creation itself, though men failed to see Him there. Finally, before all the activity of the Son in the creation of the world and its redemption, was His eternal conception in the mind the Father as an eternal Word who contains all the divinity of the Father. And all that has happened in time, from the creation to the present moment, are but different ways in which God speaks His eternal Word to us, ways which develop and move forward with the growth of our power to appreciate God in ever clearer and more explicit realiza-tions until the ultimate climax when God no longer con-fines Himself to forming the universe through His Word, but clothes His Word in the very material of the uni-verse: And so the Word became [tesh And He made His home among us And we have seen His Glory Glory belonging to the only Son (coming) from the Father, .Full o[ grace and truth. God, in this last speaking of His Word has destroyed the distances between us. There is more, now, than com-munication between us. There is intimacy. The infinitely self-contained and perfect divinity projected the world and mingled with it to preserve its being. He intruded into world history to choose a people. With the Jews God took up His residence. He pitched His tent among them, as they delight to say over and over in their songs of praise to Him. His unseen glory was present in the ark. This was part of the covenant He made with them after He guided them by day and night from Egypt to the promised land in a pillar of cloud and a pillar of fire. At the dedication of their great Temple, God's glory filled the Holy Holies. But now this eternal ,Word, who sought out Abra-ham and made His promises to him, who spoke in the Law and the Prophets, in poets, historians, and storytellers of the Old Testament, is no longer satisfied to speak through others. He speaks in His own Person. All the di-vinity of the Word which had manifested itself in these ways through centuries, now resides in this human flesh, not as a mere inhabitant, but as one person with it. The body of Christ is God's new home among men. That unspeakable glory of God which filled the Holy of Holies fills now the flesh of a man and makes it the flesh of. the Son of God. And the invisible glory of the only-begotten Son, when it comes from the Father into human flesh, is no longer invisible, but seen, Men have seen His glory. We might expect glory to be a word connected with the miracle of the transfiguration which took place before St.John's eyes on Mount Tabor. But whenever we find St. John using this word, we find the passion and death of our Lord: "The time has come for the Son of Man to be glorified" (12:~3). When Judas leaves the supper to betray our Lord, He says, "Now the Son of Man has been glori-fied, and God has been glorified, through him, and God will through himself glorify him; he will glorify him immediately" (13:31-32). And in His last discourse to His disciples our Lord says: "Father, glorify your son that your son may glori.~y you (17:2). I have glorified you here on earth, by completing the work which you gave me to do. Now, Father, glorify me in your presence as I had done me there before the world existed (17:5). I have given them the glory that you gave me, so that they may be one just as we are, I in union with them and you with me, so that they may be perfectly unified, and the world may recognize that you sent me and that you love them just as 'you loved me. Father, I wish to have those whom you have given me with me where I am, to see my glory that you have given me, for you loved me before the cre-ation of the world" (17:22-2'1). The glory that is His Fa-ther's love for Him becomes the glory of the love of the Father and the Son for us when Christ suffers for us to make us God's sons. Passion and death are things that would have been impossible to God unless He had taken upon Himself a human nature. But when it is done, we see a new and startling vision of the glory of God, a new vision which is a paradox; the invisible'and awesome glory that filled the Holy of Holies is brightened to a climax at the time of God's suffering and at the moment of His death. If there is paradox here, there must also be meaning. Paradox is a challenge to our deeper thought. If passion and death are the climax of God's glory, its fullest ex-pression, what can God's glory be or mean? There is cre-ation. When we think of its immensity, the hugeness of the forces unleashed in the exploding universe, we catch our breath and lose track of our mathematical securities. But this is not a full picture of God's glory. It is only a first, rough sketch. When we think of the delicacy of craftmanship that enabled a tiny planet to nurture life, Prologue to St. John VOLUME 20, 1961 109 ÷ ÷ ÷ $ohn E. Becke~, S.]. REVIEW FOR RELIGIOUS 1]0 we may melt at the tenderness that reigns in a theatre of such violent forces, but we know again that it is not the full expression of God's glory. There is the Old Law when this all-powerful and tender God chooses to interfere in our pitiful history, chooses a nomad tribe and guides its destiny through hundreds of years of war and infidelity so that a few men at least will know that He is the God who is, in spite of their stubbornness and disinterest. This infinite humility of the omnipotent God, who cares that man's blindness be cured, speaks more clearly of God's glory but still falls, short of it. What is amazing is that none of this turns out to be any hint a.t all of what the full revelation of God's glory will be. How could we have guessed that the full burst of it would be a criminal execution on a Judean hill? Yet just this fiaeek submission to suffering and this most shameful of all deaths is the climax and full unveiling of the glory of God. God's glory is supremely expressed in His choice to suffer and die, to do those things which are the deepest badge of our sinful and fallen nature. The glory which Christ, the eternal Word, had before all ,time in the bosom of His Father is that extremity of love which leads Him to take up the nature of His sinful creature, suffer for him, and lay, down that life which, because it is the perfect ex-pression of the union of God with us, is the supreme gift which He can give to redeem us. And this glory of God, God's passion, is not for our contemplation alone, or for our deepest meditation. "If I be lifted up, I will draw all men to myself." It is magnetic force, :a force for union. We are drawn to Him, and all of us become one in. Him as the Father in Him and He in the Father. To a certain extent we are here meditating on poetry. In the context of our lives, however, it is more. It is an appeal to us to recognize the unity that exists now between time and eternity, space and divine im-mensity, and especially b.etween Christian and Christian. Little children love one another. We read here truth after truth, and they are many truths. But each separate truth, as it is presented to us, is set back into a mysterious and all embracing unity in God: The Word appears, but He is with God;° He is God. Creation emei'ges, through the Word; but then begins its long and relentless motion back towards God. Why this great return? Because the Word, who is one with God, has come forth from God and joined creation to Himself, pervading it by creative activ-ity, coming unto His own in word' and then in person, producing within Himself a new life for the created world to live in Him, making men God's sons and drawing them all and the creation that is theirs back to the bosom of His Father with whom He is but one. We, of course, must put ourselves back into this marvelous current o,f the life of God which is flowing back to Him. It cannot be ours unless we receive Him, and we can refuse Him. But if we are drawn to Him in the glory'of His Cross as it is renewed every morning at Mass, we will accept Him into our bodies in t~e sacrament of the Eucharist. We become, ourselves the dwelling place of the glory of God;. for we are the dwelling place of the flesh of Christ. All of us, marching back through time to happiness in eternity, become one in this divine life which nourishes us all. The glory of God walks about on the streets. It is in us and about us, We are His holy people united to Him and to each other in the reception of His body, all making up with Him but one body. Our temporal actions, walking the asphalt streets of our own moment of history, are eternal actions; our limited circle of friends and acquaintances is stretched to include all men, and they are all the focal point in time of our eternal love for Christ, because He is in them all. We se~ ii ~veryday in all meri, the glory o[ the onl~-b,e~g'ot~en Son of God, full of grace and truth. Prologue to $L loh~ VOLUME 20, 1961 111 COLUMBAN BROWNING, C.P. Martyrdom and the Religious Life The Reverend Colum-ban Browning, a fre~ quent contributor to the l~viEw, is sta-tioned at Saint Gabriel Monastery, 1100 63rd St., Des Moines 11, Iowa. REVIEW FOR RELIGIOUS 112 Our twentieth century world prides itself on being mod-ern. And to the residents of our twentieth century, mod-ern implies everything that reflects the progress of this century. Efficiency, freshness of ideas, technological ad-vance- such things as these come to mind when we think of the word modern. Even twentieth century religious pride themselves as being modern in the best sense of the word. Since Pius XII inaugurated the movement toward adaptation to the needs of the times, the religious of today cannot avoid being modern unless he wishes to be branded with the stigma of retrogression. The response to the plea of Plus XII al-ready realized gives sufficient proof of the importance of making full use of all that is good in the progress of our age for the glory of God. But we religious can become so absorbed in our mod-ernity that we may forget that the motivation for the re-ligious life must always be the same and that it comes from the time of Christ Himself. This is why Plus always stressed renovation along with adaptation. While the approach may vary with the changing times, the mo-tivation is unchangeable. And for this motivation we must return repeatedly to the very sources of Christianity. The sources of Christianity are found primarily in the life and teaching of our Lord, a teaching enshrined in the Church that He founded. But also in the application of Christ's teaching in the early Church is found a very real source at which to learn the spirit of Christ in action. In those early days when the spirit of Christ was in the fresh-ness of its youth, we can find ideas to help us in our day to be better followers of Christ. One such idea that can be especially fruitful to this end is found in the historical fact that the religious life evolved in the Church as a sub-stitute for martyrdom. 1. Martyrdom and Christian Per[ection Martyrdom became a practical necessity in the early days of the Church. The infant Church soon came face to face with the persecution for~t,o, ld by Christ. Espec!ally in the Roman world did this 15ersec'u~ion reach the' pitch of fury. Beginning with the Emperor Nero in the first century and continuing for two and a half centuries, it was con-sidered unlawful to be a Christian. One who professed the faith of Christ, if detected, was given the alternatives" of apostasy or death. The story of the heroic courage with which so many thousands stood firm in the face of death is too familiar to retell. The resemblance of the death of the martyrs to that of Christ was evident to the early Christians. Just as Christ died a violent death in testimony to the truth, so also did the martyr. It is but natural, then, that martyrdom was seen as a dying with Christ. Just as logically, the martyr was considered the perfect imitator of Christ or the per-fect exemplificatibn of' Christian perfection. It is not sur-prising, therefor-e, that'we find the pastor~ and writers of those times exhorting the Christians to martyrdom as the means to perfect union with Christ. One need only study the example and the writings of St. Ignatius of Antioch to see how firmly rooted this thought was in the early Christian mind. During the reign of Trajan, this great Bishop was sentenced to death and sent to Rome to be thrown to the beasts. During his journey to Rome as a prisoner he wrote seven letter~ to the churches of the territories through which he passed. These letters reflect the burning desire of his soul to be perfectly united to Christ by martyrdom. His sentiments are most forcefully expressed in his letter to the Romans in which he writes as follows~ I am writing to all the Churches and state emphatically to all that I die willingly for God, provided you do not interfere. I beg you, do not show me unreasonable kindness. Suffer me to be the food of wild beasts, which are the means of making my way to God. God's wheat I am, and by the teeth of wild beasts I am to be ground that I may prove Christ's bread. Better still, coax the wild beasts to become my tomb and leave no part of my person behind;once I have fallen asleep I do not wish to be a burden to anyone. Then only shall I be a genuine disciple of Jesus Christ when the world will not even see my body . Forgive me, brethren; do not obstruct my coming to life-- do not wish me to die; do not make a gift to the world of one who wants to be God's. Beware of seducing me with matter; suffer me to receive pure light. Once arrived there, I shall be.a man. Permit me to be an imitator of my suffering God. Since martyrdom and perfect union with Christ meant one and the same thing, life itself was looked upon as a preparation for martyrdom. All asceticism was considered from this point of view. It was by dying to one's passions ÷ ÷ ÷ Martyrdom and Religious Li]e VOLUME 20, 1961 llS ,4, ÷ ÷ Columban Browning, C.I'. REVIEW FOR RELIGIOUS 114 that one most resembled the martyrs and best prepared oneself for the supreme challenge. Origen expressed this in these words: "Those who have prepared themselves for martyrdom can even already be called martyrs, even though they may never undergo it." Time came when the pcrsecutions diminished and fi-nally ceased wi~h the Edict of Milan in 313 A.D. With tffe ,essation of persecntion actual martyrdom was no longer a possibility, but the ideal of martyrdom remained alive in the minds of the faithful. Since martyrdom by blood was no longer possible, a new emphasis was placed on asceti-cism which was looked upon as a martyrdom without blood. Martyrdom was still considered the ideal of per-fection; and those who most reSembled the martyrs by death to self, or ascesis, were considered the most perfect. II. Martyrdom and Virginity Among the practices of asceticism, that of ~irginit'y was held in an especial high esteem. The practice of virginity had been a high ideal and ~vas actually practiced from the beginning in imitation of our Lord and His Blessed Mother. But when persecution ceased, virginity received a new status as one of the foremost means of dying a .rnartyr's death without the shedding of blood. The virgin was con-sidered as wedded to Christ by a mystical marriage through grace. By complete death to the urgings of the body, the virgin, like the martyr, achieved a complete surrender to Christ, died with Him and became a perfect imitator of Him. St. Jerome expressing this thought said: "Virginity is a holocaust to God. Complete chastity is a victim to Christ." Thus, the white martyrdom of virginity, by a process of evolution conditioned by history, succeeded to martyrdom by blood as the equivalent of Christian per-fection. Living a virginal life in the midst of a wo}ld that still contained much of the pagan spirit obviously had its difficulties. As something of a moral necessity, therefore, those consecrated to God by the vow of virginity began to, band.together for mutual support. ~They often lived in common, prayed together and by mutual encouragement helped each other to their common g0al of perfect union with Christ. In this practice we have a foreshadowing and a natural preparation for the religious life. III. Martyrdom, Virginity and the R.eligious Lile The ground had been prepared for the birth of monaS-ticism, or organized religious life. Toward the end of the third century whefi the persecutions were beginning to lose some of their force, the practice of the eremitical life began in Egypt. In the year 320 (only seven years after the Edict of Milan), St. Pachomius founded the first monastery of the common,life, Some forty years later S.t.,Basil estab-lished the same form of life in the Eastern Church. With the virginal spirit already so high in honor and with so. many in fact already living the~eremitical life, it is not surprising that th.ese :m0~n.aster.ies flourishe~l.;Those. who desired perfect union with Christ and for whom martyrdom was,no 19nger possible flocked to these monas-teries. T~here, united in pra~er, these generous men and women were able to find a kind of native atmosphere in which to realize their ambition of perfect union with Christ by the "living martyrdom,' of the religious life. With the origin of monasticism there began a new epoch of Christian history, one that is still unfolding today. This is the history of the religious life. From one or two monas-teries, the fire of zeal that started them spread until it gradually covered the entire world. The organized life of consecration to God has gone through many stages of evolution, all of them prompted by the changing events of history. All through the ages the religious life has been adapting itself to the needs of the times until we find the greater percentage of religious today extremely active, whereas the religious of those early days were largely con-templative. But the religious of today are nonetheless branches of the same tree and the essential motivation of the religious life remains the same. IV. Practical Application Plus XII frequently urged religious to return to the sources of their life. Along with adaptation to modern needs, he stressed with equal insistence the need for renovation. The Holy Father realized that it is only when the spirit of zeal and fervor is pregerved and deepened that we can safely and sanely adapt, bringing the best effort to bear on the needs of the times. In striving to achieve this purpose, the religious of today would do well to endeavour to capture the spirit in which the religious life was founded. When we see the religious life as an outgrowth of and a s,bstitute for martyrdom, what a difference it can make in one's approach to the religious life. One sees clearly that the goal of religious living is perfect conformity to Christ, a wholehearted dying to self and complete living with and for Christ. The sacrifices inherent in the religious vows, resistance of the spirit of the modern world, the pressures and frustrations of daily activity in the life of the modern religious--all will be seen in a new.light when one realizes that these are but aspects of that death with Christ which leads to union with Him. It is by these daily sacrifices that the religious of our day are called to the same con-formity with Christ that was the goal of the martyrs. ÷ ÷ Martyrdom, and Religious Liye VOLUME 20, 1961 Lack of Sufficient motivation is ordinarily one of the greatest hindrances to the progress of a religious. It may help religious to ponder the fact that the vocation of the religious is essentially the same as that of the martyrs. The manner of realization may differ according to circum-stances. But the goal is identical--the wholehearted giving of self to Christ, dying with Him in order to live with Him. ÷ ÷ ÷ Coluraban Browning, REVIEW FOR RELIGIOUS llfi PAX The Call of God There have always b'een, and.always will be, voclttions. One has only to run through the pages 6f both Old and New Testaments to see that Goff has always called souls to consecrate themselves to Him or to serve Him or to come.back to Him. The call of God's mercy, for it is always that, may be heard at any time and in the most unexpected places, as witness the parable of the prodigal son, who was called to mercy in a pigsty. God is of an infinite adaptabilityl From the beginning of Genesis, We find God calling Adam and Eve back after their fall. Truly God's ways do not change, for His "I came to seek and to save that which is lost" is true from the beginning. So, t0b, God calls Cain after hig murder of Abel tO give him a spark of hope even in his punishment. Noah is called with all his family and is set apart by God for His service and his own salvation. But the first spectacular vocation in the Old Tegtament is that of Abraham. Leave thy country,, thy~kinsfolk And thy father's house, And come away into a land That I shall show thee. Here is the usual conception of a vocation, the leaving of all for God; and already there is the promise of what might be called a millionfoldl "I will bless thee and make thy name renowned., and in thee shall all the races of the world find a blessing." Abraham's might be ~alled a late vocation, for he was seventy-five years old when it came! His wife and his ,~ephew were called to accompany him, and God con- ~tantly encouraged him: "Have no fear. I am here. thy reward will be great ind~edl" St: Ambrose remarks that ,t is the privilege of the saints to receive a new name from God. God changed Abram's~:name to Abraham; and his wife's to one meaning "The Princess." She too was blessed, ,vho had been sterile, and bore Isaac~"the son of laugh-oero" + Pax is the nora de plume of a cloistered Benedictine nun whose monastery is located in Belgium. ~VOLUME 20, 1961 11~ REVIEW FOR RELIGIOUS 118 Vocations bring suffering, as Abraham discovered by the terrible test of his f.aith, when God bade him offer up Isaac in sacrifice. But God stayed that obedient hand at the last minute saying, "Abraham, Abraham, for my sake tfiou wast willing to give up thine only son." It is as if God is in ad~niration of this. sturdy faith of Abraham's, just as Jesus later was when faced with the dauntless faith of a woman, "Womfin, great is thy faith! . Thine only son," cries God; and in promising Abraham the reward of a countless posterity, through which all nations should be blessed, God is promising him no less than His own Son, who would save us all. We see the parallel with this situation in the words of St. John: "God so loved the world that He gave His only begotten Son." God's love for Abraham and Sarah did not prevent His care for their bondmaid, Agar. Sh6 too is called and consoled in the desert by the finding of water .for her dying child and the promise of a wonderful future for him. It is no wonder then, that Abraham died contented. He had spent a hun drdd years in the service of God, and God had blessed him in all his doings. "God," a slnall boy onc~e remarked, "has some very funn) friends.", Jacob is,perhaps one of these, for in spite of St A_ugustine's lenient "not a lie, but a mystery," he appear., as "a t3vister"; but God who be.holds the heart saw hi., capacity for tenacious fidelity.and love. All God's dealing., with him are mysterious. Perhaps-He saw in Jacob, whc had, to put it politely, borrowed his brother's name, birth right, and blessing, the figure, o~. us all, of all mankind who would shelter:behind the name of His first-born Son Jesus, and in that Name and disguise, steal His blessin~ and the right of inheriting the Kingdom of Heaven. Nora of us can, then, throw stones at Jacob! He was called by God, in his sleep, from a ladder reach ing from heaven to earth, the passageway of countl~'s. angels (a ladder which has greatly intrigued the saints ant the fathers of the Church) with a free promise, with n( conditions! "I am the Lord, the God of thy father Abra ham, the God of Isaac, and tl~is ground on which thor sleepest is my gift to thee and thy posterity. Thy race shal be as countless as the dust., thou shalt overflow th, frontiers, till all the families of the earth find a blessing i~ thee and this race of thine. I myself will watch over the~ ¯. all My promises shall be. fulfilled." What a wonderfifl vocation Moses, the great contempla rive, had! From babyhood God endowed him with sucl grace and charm that he es~]ap.ed~death when Pharoa! killed the baby boys.o~ Israel. He, was saved by the ruler' daughter, who hired his, own.mother to nurse him. Got watched over him till the day when in the desert He caller him from out the burning bush. God often calls contem platives in the desert, for as St. Ambrose says: "The food of heavenly grace is given, not to the idle, not in the city . nor to those accustomed to worldly things, but to those of the kingdom of God." It needs contemplative eyes to see a bush aflame with God and ac0ritemplative tieart' to hear God's calling from so lowly a setting. How beautiful a name becomes when God pronounces it! "M6ses, Moses!" called ~God. "Moses" means "a rescuer," a saviour. Every contemplative is a rescuer of souls. Moses at once entered into the deep mysteries of God. "Take off thy shoes, for thou standest on holy ground. I am the God thy father worshiped, the God of Abraham, of Isaac and of Jacob. Up! Thou art to lead My.people out of Egypt." Moses is reluctant to accept this errand. His hu-mility tries to escape, from such high honors. Contem-platives often are tempted to wonder if their vocation is not presumption. Other people seem so much holier and more fitted for God's great designs. Moses is, like most con-templatives, a strange mixture of. timidity and audacity. God truly has ~strange ways of choosing His tools, of picking His elect! "Who am I, and Who art Thou, O my God?" cry the saints. "I'm not at all the person Thou needest"; and in the same breath, as it he hadn't listened to God's introduction, "Who art Thou?" Blessed humility, and blessed audacity of Moses, since! they gave us the splendid name God, "I am the God who is." Besides this amazing condescension of God to Moses, God gives His chosen one the gift of miracles to help him in his mission. But Moses in his modesty persists in pro-testing his incapacity for his vocation. He pleads his love of silence, his lack of facile speech. Contemplatives are often painfully aware of how inarticulate they are, how ineloquent when talking of what surpasses speech. The ~aints are sometimes regarded as fools by reason of this tongue-tiedness of theirs. Moses' vocation is fairly typical of God's call to con-templatives. He often accords them, at the beginning, a ~oretaste of "what eye hath not seen, nor ear heard, nor ,ath it entered into the heart of man to conceive." He puts heart into them; perhaps otherwise they would lever have the courage for the long march through the .vilderness that will inevitably lie before them. God brushes away Moses' doubts and fears and gives tim a spokesman in Aaron, whom Fie calls to the priest- ,ood, to the preaching of His message and to obedience. 'Aaron will receive my commandments from thee, and re- ,eat them . " And despite the desert, they could scarcely loubt God's abiding presence with them on the way since -Ie made it clear in their darkest nights by the column of ÷ ÷ ÷ The Call o] God VOLUME 20, 1961 REVIEW FOR RELIGIOUS fire and the very cloud showed Him. there by day, to say nothing of His extraordinary care for them, so that neither shoes nor clothing woreout, and bread was sent them from Heaven. "Nothing lacks to those who love God." Most contemplatives can vouch for this amazing care of their heavenly Father at all times. An odd vocation is that of the soothsayer Balaam, whom God served in his own coin, so to speak, and led by con-tradictionsl He is like the sort of dirig6 who makes clear to his director along what lines he expects to be directed, in the way of his, own choosingl Balaam almost obliges God to let him have his own way, and God uses it to humble him mightily, by letting his donkey know His will for Balaam, and furthermore announce it, backed up by an angel! For this honor the poor ass paid dearly. One might note in passing that God seems by the witness of both Testaments to have a weakness for asses, human and otherwisel That is, if we dare use a human expression and talk of the "weakness" of God, as St. Augustine dare., do, of Him who is the Strength of the Strongl "Why hast thou thrice beaten thine ass?" asks Godk, angel. "I came to intercept thee, because this errand ot thine is headstrong and defies my will. If the ass had not turned aside. I should have taken thy life and spared hers." "I will go home again," decides Balaam. "No," say., God through His angel. "Go, but be sure thou utterest nc word, save what I bid thee." Magnificently, too, Balaam does that, to Balac's indignation; and despite his efforts a! bribery, Balaam blesses, instead of cursing, Israeli "Son, of Israel, countless as the dust, race of Jacob past al numbering, may death find me faithful as these, and be m) end like theirs." The grace of God suddenly floods him, as it has a way ot doing when we are obedient. "My errand is to bless," h( cries. Headstrong Balaam then humbly confesses tha "from being blindfold, he saw, heard the speech of Goc most high, had a vision of Him, and learned to see right.' This passage recalls that in the New Testament of th( blind man of Bethsaida, who was also" slow at learning t( see, who also had a vision of God, and at His touch learnec to see rightl Children are called, too, by God. Samuel was choser before he was conceived in his mother's womb. He was th~ fruit of the long suffering and many tears of his steril mother, blessed by Hell, the priest, to whom she declare( her vow of offering him to God "all his life long." Sh. brought him to the temple as soon as he was weaned and "evermore the boy, Samuel, rose higher in God' favour," One night, while he was "sleeping in the divin~ presence where God's ark was," he thought he heard Hel calling him and ran to him with charming obedience sa.) ing, "Here I am!" Heli sent him back to bed three times, then realized that God had called the little boy. He told him that if God called again, he must say, "Speak on, Lord, thy servant is listening." How lovely the account of Godls coming ag~iin in Holy Writ. "The Lord came to his side and stood there waiting." So often He does, and waits so long, so patiently before we Samuels recognize His voicel It was a fearful message for a little boy to have to deliver to Heli; but Heli, hearing it, made the admirable answer, "It is the Lord. let Him do His will." Saul and David both had kingly vocations; the first failed, as alas, vocations sometimes do. The second bore the hundredfold of fruitfulness. Both were rooted in humility, for neither seemed at all likely to become king. Saul scarcely expected to be called by God to royal honors and duties when he set out to hunt for his father's lost donkeys, any more than the little boy David expected to be king when he was shepherding his father's sheep. David kept his humility and so God exalted him; Saul lost his, and by disobedience fell from God's favour. Both fell, but David speedily confessed his sin. As St. Ambrose says: "He sinned as kings often do, but he did penance, he groaned, he wept, as kings are not wont to do. He con-fessed his fault, he sought for pardon., he wept over his misery, he fasted, he prayed, and publishing his grief abroad, he left a witness of his confession to all poster-ity,. To fall into sin comes from the weakness of nature. To confess the sin comes from virtue." '"l~he Lord loves obedience better than sacrifice," Saul was told. Disobedi-ence is revolting against God, and almost inevitably pre-pares the loss of a vocation. We have seen a few of the calls of God in the Old Testament; what shall we say of the vocations in the New Testament? St. John the Baptist links, as it were, the two Testaments; and the Church applies to his voca-tion the magnificent passage from .Jeremiah, whom God told: "I claimed thee for my own, before ever I fashioned thee in thy mother's womb. I set thee apart for myself." Each New Testament vocation is splendid in its simplic-ity. Jesus captivates hearts by a look, a word, a smile, or simply by His presence. St. Augustine has a delightful description of the beginning of St. Andrew's vocation. "They wished to see where He dwelt., to be instructed in His precepts. He showed them where He dwelt. They came and were with Him. What a blessed day they spentl What a blessed night. Who is there who can tell what they heard from the Lord? Let us, too, build in our heart and make a house, whither He may come and teach us, and talk with us." The Bible account itself relates best the story of all the The Call o] God VOLUME 20, 1'961 ~2! 4- REVIEW FOR RELIGIOUS splendid New Testament vocations; of our Blessed Lady, of St. Joseph, of.~St. Pe.ter, St. John and the rest of the disciples. How many others there are of which we would gladly learn more, like that of the little boy who gave his bread and fishes to feed 'the multitude, or of Jairus' twelve-year-old daughter, who heard Jesus' Talitha cumi, "Little maid, arise." Who could doubt that she followed, seeking Him as eagerly as the bride in the Canticle of Can-ticles? There are vocations of ad~nirable people like St. Luke, the doctor, of St. Paul, the fiery zealot; of businessmen like St. Matthew; of thieves like Dismas, who stole heaven; of sinners like St. Mary Magdalene or St. Photina, who at Jacob's well, drew forth such streams of living water from the Sacred Heart! And that of Zacheusl When he could see nothing, he climbed a sycamore and saw the Lord passing by. Now the sycamore is sometimes called "a foolish fig tree." Little Zacheus, then, climbed the sycamore and saw the Lord. Thus they who in humility choose the things that the world deems foolish have a keen insight into the wisdom of God Himself. The crowd prevents us from seeing the Lord because the tumult of worldly cares oppresses the human mind and keeps its gaze from the light of Truth. We climb a sycamore when we attend to the "foolishness" (as the world deems it) of God's commandments, refraining from recovering What, is taken from us, yielding our goods to robbers, never inflict-ing injury for injury and bearing all with patience. The Lord bids us "climb a sycamore" when He says, "If one strikes thee on the cheek, turn to him also the other." Through such wise folly, we may see the Lord, and in contemplation catch a glimpse of the wisdom of God. So says St. Gregory the Great. "No one," says St. Ambrose, "can easily see Jesus, if he stay on the ground! One must climb above one's former faults, and trample on one's vanity. So it was that Zacheus came to receive .|esns as a guest in his house. And rightly did he climb a tree." St: Bede says that Zacheus, to see the Lord, had to abandon earthly cares and climb the tree of the cross, embracing thus the."folly" of Christ. St. Maximus has an entertaining sort of spiritual ledger account of the hardheaded businessman Zacheus' conver-sion. "Za.cheus," he says, "opened the gate of heaven to the rich by showing them how to buy heaven through the very means that once kept them out of heaven--namely, their possessions! He bestowed a treasure on them which would enable them to be rich for all eternity; he truly made a good bargain by showing them how to dispense their riches to the poor and so be eternally rich." Zacheus heard and answered our Lord's call with jo'y, unlike the other rich man who went away sorrowful "because he had great possessions." What shall we say of all the other humble and anony-mous vocations of the New Testament, of a deaf and dumb man, of how many blind, and lame~ and dead? Like all these, if we are very little in our own eyes, we act as a magnd~ for the love-of God'and for the grace of His turning to look on us and to say, "Come and seel" Better: still, like Zacheus,: we m.ayhear Him say, "Today I must dine in thy house-." Besi~ of all, we may hear Jesus' promise, "If a man has any love for me, he will be true to my wor~.l; and then he?will win my Father's love, and we will both come to hin~, and make our continual abode with himl" ÷ + The Call o] God 123 SISTER MARY JANET, S.C.L. ¯ Proposal for Small Missions: Taped Conferences ÷ Sister Mary Janet, S.C.L. is stationed at Saint Mary College in Xavier, Kansas, REVIEW FOR RELIGIOUS This is simply an idea. It concerns a possible spiritual service that the priest and the religious community in with a modern gadget might offer sisters living small, "spiritually impoverished" mission houses. The spiritual service is the conference; the modern gadget, the tape recorder; the "spiritually impoverished missions," those which receive little or no spiritual from a priest during the course of the year. The idea might be summed up as Taped Conferences on the Spiritual Life. There is no one way in which such an idea might realized. Sketched here are three possibilities. In one plan a religious community with a number smaller mission houses that do not enjoy the privilege regular conferences from a priest might secure the services. of a priest expressly to prepare a set of taped conferences for these houses. A distinct advantage of such a procedure would be that a priest could be selected who is well ac2 quainted with the particular community, its constitutionsl and customs, and its works. Furthermore, the community, could engage a man of proved abilities. Consider, for how a good retreat master could in this way follow up and amplify his original instruction, providing a spiritual focus and direction for souls over a con-siderable time span. How many conferences would he tape? This might vary according to the time the priest could give to such a proj-ect and to the number of conferences from one source community-might want. In general, six to eight confer-ences would seem ample, or perhaps enough for the re-, treat SUndays of the year. Probably--at first anyway-~' conferences in a series (where one is dependent on prem-ises set up in a preceding one) would seem less practical than autonomous conferences. Separate conferences would also simplify the distribution process. The subject of such conferences might well be deter-mined by a discussion between the priest and the religious superiors or even perhaps bysuggestions from ithe sisters themselves. The length ortiming 6f the tapes, too, might be suggested by superi6rs to fit into some. specific order of the day, as, for instance; a conference on the monthly day of recollection. Generally a half hour might be pro-posed as a relatively prudent length. For one thing, most Iape~ run one half hour; a longer donference would neces-i~ ate changing tapes--and there are distractions enough without mechanical onesl Too, we can only listen with maximum profit for so long. A half-hour is a safe average estimate. In this connection, it might be observed that the ;peaker can no longer rely ori gesture or facial expression ~r the command of his presence. He will need to compen- ;ate for these by careful use of illustration, examples, and ~enerally concrete, specific language. Once a set of conferences is taped, it could be dupli-zated to meet whatever demand there would be within the community. Note that five reproductions of a six-con-ference set of tapes wouldmake a conference on the,spirit-aal life available to thirty mission houses.After a tape had ;erved its purpose in one house, it could be sent on im-aaediately to another house, much in the manner we are !amiliar with in handling orented movies. Some initial planning in the form of a schedule for each tape would make distribution a minimum .chore. In communities which have a loan library, the tapes might well be added .o the materials these libraries make available to the sis- .er$. If the initial project proved valuable, the religious :ommunity could then enlist the aid of other priests and ~adually build up a considerable library of conferences or its sisters. A continuous program of new tapes--per-haps two or three sets a year--would seem ideal. A more ambitious project would originate with the )riests themselves. Here a diocese, an order, or a province )f an order of religious men might prepare and make ~vailable to sisters taped conferences on the spiritual life. Fhis, as I see it, would.be somewhat comparable to the ,ery real service religious orders of men are now perform-ng in publishing such magazines as the Sponsa Regis and he Review for Religious. This notion has fascinfiting possibilities. Think of the )riests in the cloister, older priests and those physically 11, priests,committed to work in seminaries and chancery ffices--for all of these, the tape is a possible pulpit. Tapes ould annihilate distance and a sister in New Mexico Ta~d Conterences VOLUME 20, 1961 ÷ ÷ ÷ Sister Mary Janet, S.C,L. REVIEW FOR RELIGIOUS could listen to Dom Hubert yon Zeller. They could bring the greatest spiritual thinkers of our generation into the most humble convent and they could preserve those voices for the next generation, Perhaps more ambitious yet: some large central agency concerned with the welfare' of religious--such as the Con~ ference of Major_ Keligious Superiors of Women's Insti-tutes or the Sister. Formation Conference might under-take such a project on a large scale, establishing a library of tapes for circulation among member communities. A small membership fee for each house or a larger one for a commu_nity would, I believe, cover the expenses of the project. ~ ° ~" Of course, the three outlined plans are not mutually ex-clusive. Indeed, they might well supplement each other and so offer .the sister "an embarrassment of riches~' in helping her gr6w in the spiritual life. Objections there would be certainly~ and it would be unrealistic to bypass therefor to pretend they could all be obviated. Such a project, for instance, would make a new demand on.already overworked priests. A certain, amount of expense and organization and book work would be in-volved:. What of the: .process of obtaining 'ecclesiastical approval? Some 'people simply"do not like being "talked at" by a machine, Furthermore, just. what advantage would the tape have over the,book? There are ,no real 'anSwers to the problems of time and taste. But there are some answers to other questi.ons., Ec clesiastical permission could no doubt be worked 6ut in side already existing channels. And, although th~ book is probably superiOr to the tape, objectively, still theteache, who uses the record or the tape can tell you that ther~ are times when the spoken word is more powerful and moremeaningful than the written word. More positively, jus~ wh;it purpose would such a projecl serve? A number of uses come to mind: for novitiates;' fo, sisters under temporary vows, :for ,sister,formation groups for the bedridden and .those, such as surgery supervisors who are unable to be :at community exercises, for prepa ration in renewing vows. But the most general use is on~ that can perhaps be illustrated by what is not, I think, ar undomm6n., experience among religious women in thi country today. It is principally why I think of this as ~ proposal for small missions. .'., ' A sister is missioned in, a parochial school in a fair-sizec town for nine or ten months out of every year. Here, ex cept for the Sunday sermon' in the parish church and th~ occasional and very generalized exhortation of her con lessor, the sister receives no formal spiritual instruction Her community may try valiantly to supplement this die during, vacation periods by institutes, tertianship pro grams, and so on. And fortunately for the sister, the Church demands the annual retreat. For very many sisters this is the only spiritual oasis in the year. Making good, solid spiritual conferences available to such a sister would be, I submit, 'a major act of super-natural charity. Too, it would "lengthen the arm" of the priest--or better, extend his voice~ which is, after all, the voice of Christ. + ÷ + Taped Conleren~es VOLUME 20, ,.1761 127 R. F. SMITH, S.J. Survey of Roman Documents ÷ ÷ ÷ R. F. Smith, REVIEW FOR RELIGIOUS 128 The documents which appeared in Acta Apostolicae Sedis (AAS) during October and November, 1960 will be surveyed in the following article. Unless otherwise speci-fied, all page references throughout the article will be to the 1960 AAS (v. 52). Allocutions and Messages On August 24, 1960 (AAS, 817-19), the Holy Father addressed the athletes gathered in Rome for the Olympic Games. He told the group that the purpose of athletics is not the winning of prizes but the proper development of the human body. However, he added, athletics not only affect the body by producing health, vigor, agility, grace-fulness, and beauty; but they also produce constancy, courage, and habits of self-denial in the soul. Hence he urged the athletes to fulfil in themselves the old saying, "A sound mind in a sound body." He concluded his al-locution by calling upon the group to observe the city of Rome closely and to see the role that Rome has played in the spread of the salvation and the charity that stem from the Gospel. Five days later, August 29, 1960 (AAS, 819-29), the Pope spoke to the officials and administrators of the Olympic Games. With this group he stressed his intense interest in world peace on the basis of the brotherhood that exists among all men. He also recalled to his listeners the rues sage of St. Paul that they should strive for a prize that higher and more durable than any earthly prize (1 Col 9:25). On August 28, 1960 (AAS, 829--30), the Vicar of Chris~ sent a radio message to the people of Peru on the occasior of their National Eucharistic-Congress. He pointed ou to them that the unity and brotherhood of men find thei~ origin in the fatherhood of God and are nourished at th~ Eucharistic table where Christ is received who died the salvation of all men and who is the principle of supernatural life for the entire human race. On September 16, 1960 (AAS, 821-24), the Holy Father delivered an allocution to the Fifth Thomistic World Congress. In the remarks that he made to th~ Congress, Pope John emphasized that the moral teaching of St, Thomas is always directed to the attainment of a super-natUral final end. He also said that the explanation and solution of moral problems according to the principles of St. Thomas will lead to remarkable results in. the way of peace for the Church and for the entire world. Hence, h'e continued, if his listeners succeed in presuading both man-agement and labor to know their respective rights and responsibilities, they will at the same time be leading them to follow Christ who is mankind's protector in this Hfe and its reward exceeding great in eternity. This, he said, will require a diligent study of the works of ~St. Thomas; and he called for a constant increase in the numbers of those who derive their light and learning from the works of the Angelic Doctor, This increase, he noted, should not only exist among priests and scholars, but also among all those interested in the humanities and especially among the young members of Catholic Action. To this end the Pope also urged the wider distribution of St. Thomas' writings in vernacular translations. On September 24, 1960 (AAS, 824-27), Pope John XXlII talked to a group of heart specialists in the hope, as he put it, of giving them a knowledge of the dignity of their profession in the light of Christian revelation. The Bible, he said, stresses the preeminent place the heart has in the human person. It is the heart from which come forth holy thoughts, wisdom, and virtue; it is the heart which leads man to rectitude, simplicity, and humility; it is with our whole heart that we are commanded to love God; and when the Son of God came to live among men, it was His Heart that he proposed to men as an example: "Learn of me, for I am meek and humble of heart" (Mr 11:29). Hence, he told his listeners, while a superficial view might think that a heart specialist is dealing only with a problem in human anatomy, in the eyes of faith and in reality he is concerned with a whole world of moral and religious values. Moreover, faith will show the doctor the beauty of his efforts as a scientist in quest for truth; at the same time the same faith will teach him how humble he must be in the face of the limitless immensity of God, Finally, faith will show the scientist the image of God in his fellow men and thereby transform all his relations with them. This effect of faith, the Holy Father added, is especially apparent in a profession like the medical one which is entirely devoted to suffering human beings. Hence in their work the doctors should recall frequently that what + + ÷ Survey ot Roman Documents VOLUME 20, 1961 ÷ ÷ R. F. Smith, S.]. REVIEW FOR RELIGIOUS 130 they do for their patients they do for that Christ who will one day say to them: "I was sick, and you vi.sit,ed me" .(Mt 25!36). On October 1, 1960 (AAS, 827-28), the Pope received the King and Queen of Thailand and delivered to them an allocution of welcome and good wishes. A similar allo-cution was given by the Pontiff when he received the Prince and Princess of Liechtenstein on October 8, 1960 (AAS 828-29). On October 20, 1960 (AAS, 893-95), the Vicar of' Christ visited the new building of the Beda in Rome and spoke to the English seminarians in residence there. Since the Beda's new building is near the Basilica of St. Paul he urged his listeners to recall frequently the woi'ds of St. Paul: "By the grace of God, I am what I am, and his grace in me has n0t been fruitless" (1 Cor 15:10). He went on to say that vocations are a tangible sign of the presence of God in the world; when God calls, a young man gives up family traditions, ambition, and earthly advantages and seeks only the glory of God, the sanctification of His name, the coming of His Kingdom, and the fulfilment of His will. He concluded his address by telling his listeners that each nation has its own treasure of traditions and of native virtue that can and must be transfigured into a precious instrument of the apostolate. Hence he urged them to take the well known English traits of humanity, gentlemanliness, and reflectiveness and transform them in the priestly activity they are called to engage in. On the same day the Pope also visited the new building that had just been completed to serve as a generalate and international house of studies for the Trappists. In the allocution that he gave for the occasion, the Holy Father t61d his listeners that the contemplative life constitutes one Of the fundamental structures of the Church; it has, he said, always been present in the two-thousand year history of the Church, constantly fruitful in virtue and con-stantly exercising a mysterious and powerful attraction for the loftiest and noblest souls. In praise of their vo-cation, Pope John cited to the Trappists the words of Plus XI (AAS, 26 [1934], 106) at the canonization of the Carmelite St. Teresa Margaret Redi: "It is these very pure and very lofty souls who by their suffering, their love, and their prayer silently exercise in the Church the most universal and most fruitful apostolate." He concluded his allocution by asking for the prayers of his listeners and of all the contemplatives of the world for the success of the coming ecumenical council. On October 25, 1960 (AAS, 898-903), the Holy Father spoke to the judges; officials, and lawyers of the Sacred Roman Rota. He told them that the dangers that weaken the institution of the family are accentuated at the present time, and he called the attention of all men of good will to the serious problem of the sanctity of marriage. In the first part of the allocution the Pope emphasized the need today for the instructi6n of the faithful r~egarding the dignity and the obligations of conjugal life. Marriage, he told them, is not only a natural reality; it is also a sacrament, a sign of grace and of that sacred reality, the espousal of Ch

Issue 9.3 of the Review for Religious, 1950. ; Review for Religious MAY 15, 1950 E~es Right? ~ ~ichard Leo Heppler~ C:onformity wffh Christ C;.A. Herbst the Holy Ghost ° '" Leo A. Coressel Psychometrics and R.~ligious I~i~e ¯ ¯ ¯ ¯ Sister M. Digne Lay Religious and Laws of Bishops Jose ph F. Gallen ~ue~s÷ions and Answers. Book Reviews Summer Sessions Report to Rome RI::¥11:::W FOR Ri::LI IOUS VOLUME IX MAY, 1950 NUMBER CONTENTS EYES RIGHT?--Richard Leo Heppler, O.F.M .1.1.3 SUMMER SESSIONS . 118 CONFORMITY WITH CHRIST IN HIS SUFFERING-- C. A. Herbst, S.2 . 119 ATOMIC BROTHERHOOD CAMPAIGN . ~ . 124 OF THE HOLY GHOST, WHO PROCEEDS AS LOVE-- Leo A. Coressel, S.J . 125 PRACTICAL APPLICATION OF PSYCHOMETRICS TO RELIGIOUS LIFE--~Sister M. Digna, O.S.B . 131 LAY RELIGIOUS AND THE LAWS OF BISHOPS ON CONFESSION-- 2oseph F. Gallen, S.J . 140 OUR CONTRIBUTORS . 152 QUESTIONS AND ANSWERS-- 13. About the Little Office . 153 14. "Happy Death" Crucifixes . . . 1"54 15. Lay Superiors find Excuses from Fasting .154 16. Blessing by Mother Superior . 157 17. "'Sacrament of the Present Moment" . . 157 BOOK NOTICES . 158 BOOK ANNOUNCEMENTS . . ' . 163 THE EYMARD LIBRARY . 165 . REPORT TO ROME '. . 166 REVIEW FOR RELIGIOUS, May, 1950. Vol. IX, No. 3. Published bi-monthly: January, March, May, July, September, and November at the College Press, 606 Harrison Streef, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Copyright, 1950, 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. 'Eyes Right:? Richard Leo Heppler, O.F.M.' ALL IN ALL. over the years, Noah Webster's work has been givin~ satisfactory service. Timeand again many of us have turned-to it in our difficu!ties and.have.come away not only with knowledge but also with] a: more 13rofound appreciation of the man's ability to be neat, exacL and brief. Now, it would be mani-festly unfair to accuse Mr. Webster of 1~eing unromantic in his defini-tions. He has no more title to be chivalrous with his words than Dr. Einstein has to be amateurish with his theories. Consequently, a love-smitten collegian might throw his dictionary away in disgust when he reads that the eye is "the organ of sight: esp., the nearly spherical mass, the eyeball, . in the bony cavity of the skull, or the orbit including eyelids, eyelashes, eyebrow." The yo,uth would avow that the great Noah Webster had never seen the eyes of his Hazel. And he might even be tempted to dare the venerable Mr. Webster--or anyone else--to try to describe the elusive laughter lurking in his Hazel's eyes. Naturally, we religious do not expect Mr. Webster to go'beyond his definitions; we do not expect him to try to describe the eyes we would most desire to have looked into. What words could ever describe the human eyes of Our Lord and Savior Jesus Christ? For that.matter, who could ever describe the maternal eyes of Our Blessed Lady, the adoring eyes of St. Jose'ph, thd discerning eyes of the Magi, the patient eyes of Simeon, the priestly eyes 0t: St. Jdhn, the sympa-thetic eyes of VeronicL the contrite eyes of Mary Magdalene, the tdar-dimmed eyes of St. Peter, the purified eyes of St. Paul? And what about the eyes we would-not like to have seen? Isn't it just as well that Noah Webster did not attempt to describe the treacherous eyes of Judas, the murderous eyes of Barabbas, the stony eyes of Annas, the crafty eyes of Caiphas,the sneering eyes oi: the Pharisees, the wavering eyes of Pilate, the carnal eyes of Herod, the cold eyes of the Roman soldiers? That God gave us two ey.es to be used for His glory, religious readily admit. That it is possible for us to misuse them for our own greed, glory, and indulgence, no one will deny. To use our eyes th~ way God would have us use them and not the way our lower nature would incline us must be our constant effort. To aid us in this 113 RICHARD LEO HEPPLER Reoieu) [or Religious undertaking are countless 'angels and saints, and not the least among the latter is one who put his eyes to excellent advantage as long as he bad sight and then made proper use of blindness when God sent that. Some of the great artists and poets at times permitted themselves long, full, intoxicating gazes upon the teasing loveliness of nature so as to feed their minds with matter for masterpieces. And, in direct opposition, some of the severest saintly ascetics refused to allow their eyes to regard the beauties of creation lest their souls be disturbed in the contemplation of Beauty Uncreated. But St. Francis of Assisi, the poet, artist, and ascetic, was granted the gift of seeing the true beauty of this universe with unclouded vision while recognizing the unmistakable reflections of God's beauty everywhere he looked. He was poet and artist enough to appreciate all the moods and mani-festations of nature; he was saint enough to trace instinctively all loveliness back to its source. He could gaze for prayerful hours at sunlight and shadow and storm, at castle and cave and cathedral, at tomb and tent and tabernacle. He never tired thanking God for the moon and the stars and the rivers and the fields. He readily saw brothers' and sisters in birds and beasts and rain and fire and wind. It was part of his vocation to be an eye-opener for the rest of us. But it was his spiritual vision that saved him from being some-thing of a masculine, thirteenth-century Alice in Wonderland. All his life he saw very. repulsive beggars, but, as G. K. Chesterton says, he alway.s managed to see through the beggars and recognize Christ. There is no way of measuring the number of lepers he saw, but it is safe to say that he never looked upon one "of them without l~eing instantly reminded of the suffering Son of Man. That he never saw a lamb without thinking of the Lamb of God, and that children could walk away with his heart because Christ had favored them, and that a wounded bird could move him to tears, reveal a very deli-cate sensitiveness, But there was also a definitely virile spirituality in his view of things: he saw at close range rough bandits and tr'eated them like princely envoys; he looked upon Christian and Moslem soldiers ("murderers" might be more exact) and respected them as if they were martyrs of old; each condemned criminal was another Good Thief. Was he. unrealistic? Well, one day Brother Juniper told him that God had granted him a vision of h~ll and that he had seen no Friars there. To this St. Francis replied, "Brother Juniper, you did not look deep enough." A religious vocation is a calling to be a supernatural detective. 114 May, 1950 EYES RIGHT? God has generously scattered clues about Himself all arohnd us and He wants us to put them together and find out more about him. We have to try to see the hand of God and the love of God in every per-son we meet, in every place me go, in everyevent that happens to us. If we really try to be spiritual sleuths we shall be delighted with all the p6ssibilities around us. The bill-collector may be another St. Matthew, the doctor another St. Cosmas, the salesman another St. Peter of SienL the beggar another St. Benedict Joseph, the lawyer another St. Fidelis, the police captain another St. Sebastian, the sailor another St. Brendan, the altar, boy another St. John Berchmans, the taxi driver another St. Christopher, the farmer another St. Paschal Baylon. The same thing very easily could be continued in the fem-inine gender by one who knows the patronesses of girls who sell jewelry in the Five and Ten, girls who run elevators in Gimbel's, girls who serve aspirins in soaring airplanes, girls who daily pound their way towards heaven on typewriters, girls who slave at prosaic switch-boards, girls who teach nominative absolutes to bored high school seniors, girls who ease patients into dentists' chairs and money out of their pockets, and so on even to the girls who ride on motor-cycles, and the girls who engage in roller derbies. Everybody in the world is either an actual or a potential saint and should be viewed ¯ as such. If we are sharp detectives we shail discern the true dignity of the children who sit in front of us, the patients who lie upon our hospital beds, the employees who trim our lawns, run our errands, and mimeograph our notes. It is true that at meal time you may be tempted to say, "Young Jackson has big ears just like his father, and he is just as dumb." But you will know that God dearly loves both young Jackson and his father, even though He may have been lavish when he fashioned their ears and not when He doled out their brains. But it would be fatal to conclude that one can become an expert supernatural detective without practicing mortification of the eyes. Pretending that custody of the eyes is stupid is as absurd as pre-tending that Central Park is the Garden of Eden. If we really want "to trace I~he manifestations of God around us we must be willing to impose restraint upon gazing at anything and everything. If we sincerely desire to gaze forever upon the Beatific Vision we hav~ to restrict our gazing here below. The need of custody of the eyes as a bulwark for chastity is amply demonstrated by Sacred Scripture. Joseph was unjustly 115 RICHARD LEO HEPPLER Reoieu~ [or Religious thrown into prison because the wife of.Putiphar did not controi her eyes. King David, the boas~ of the chosen people, fell into a terrible sin because he permitted his eyes too much license. Here is what the Bible says of Holofernes when his soldidrs brought Judith to his tent: "And when she came into his presence forthwith Holofernes . was caught by his eyes." The sad story of the two evil ancients is but another proof that the eyes of young and old must be guarded. These two men were hel_,d in honor because of their age and their office. But they gazed immodestly upon' the chaste Susanna, and they were inflamed with lust for her. God saved Susanna arid con-founded the ancients and gave us the story as a concrete example of the meaning of the words of His Prophet Jeremias, "Death is come ,up through our Windows." But it is not into temptations against chastity alone that unre-strained liberty of the eyes can lead religious. If a Sister gazes with possessive eye, s at a statue or a book she sees in a store and determines to procure it without permission she can violate the vow of poverty. If a Brother gazes with undue complacency upon the saws, hatchets, or tractor permitted for his use, assured that he must have the latest and the best he may be guilty of faiIing in the virtue of poverty. If a priest, with satisfied superiority gazes upon his diplomas, citations, or signs of office he may be guilty of pride. That a religious might gaze upon the money in the community safe with avaricious eyes is not as likely as that he might gaze with eyes that are bigger than his stomach upon the steaks or lobsters in a choice restaurant. A Sister who with green eyes gazes upon .the new habit of another reveals tendencies towards envy. If to the detriment of his work and of his spiritual life a religious spends long periods of time looking over all the vacation-plan literature he can amass he may be guilty of sloth. One who watches the conduct of others with a view to censure them has not yet arrived at the perfection of charity. All religious can gaze upon holy water without any temptations whatsoever, but the same cannot be said of gazing upon fire-water. This could be continued in a figurative vein. To fail to see the hand of God in all the happenings of the day is to fail in the fullness of faith. To fail to see a friend of Christ in each member of the community is to bd weak in charity. To fail to see thewill of God in the commands of the superior is to be lacking in th~ complete spirit of obedience. To look only at the "dismal side of things is to reveal the absence of full trust and confidence in God. To look down 116 Ma~/, 1950 EYES RIGHT? upon others is a sign of pride, and to look up to others for recogni-tion and praise is an indication of human respect. St. Teresa tells us that she lost twelve years of spiritual growth because of her attachment to needless conversations. Who can measure the detriment to the interior life that is caused by unmorti- . fied eyes? The spirit of prayer may. be weakened, recollection destroyed, silence dissipated, andthe desire for perfection blighted by overindulgence in the reading of secular newspapers, magazines, and novels. Too much looking at television may not only drive a reli-gious to'an oculist; it may blind him to the importance of daily spir-itual reading. Too many movies, shows, and spectacles may per-manently stunt the growth of souls. But to walk around all day with our eyes closed or constantly cast down is to become something of a public menace. We might upset community life (if not a member of the community) if we were to fail to look where we were going. We might land in a hos-pital or a morgue if we refused to keep our eyes open while we were crossing city streets. Custody of the eyes does not mean that a reli-gious does not see the children in the classroom, the drugs in the pharmacy, the cows in the shed, or the fire in the boiler; it means that we do not allow dangerous images to remain in focus and that we do not lose sight of God no matter where we are. We can certainly better our spiritual vitality by using our eyes pr?perly. In every classroom, ward, shop, and corridor are cruci-fixes, statues, or holy pictures. What is the purpose of placing these pious objects in such obvious places?. Who but a novice "could ask that question? For who btit a novice could suspect that these objects have been placed where they can accumulate invisible dust and thus furnish the master or the mistress with ammunition for a daily cor-rection? On the other hand, some religious might be embarrassed if they were suddenly asked what picture hangs in the classroom they daily use or upon which wall in the tailor' shop does the crucifix hang. It should be easy for us to look long and lovingly at the crucifix, to see every detail of Christ's death, to read every line of the story of our redemption. St. Thomas Aquinas once asked St. Bona-venture whence he derived all his knowledge. Pointing to his cruci-fix, the Seraphic Doctor replied that from "this well-spring.of light and love"he drew whatever could be found in his lectures or writings. Armies of saints have learned the lessons of poverty, chastity, obedi-ence, humility, charity, patience, fortitude, self-denial, contrition, 117 RICHARD LEO HEPPLER zeal, gratitude, and confidence by spending long hours in the prayer-ful study of the crucifix. And it is comforting to know that we shall spend all eternity as the friends and companions of the saints upon whose pictures or statues we now look each day. Some people have strange vocations, and Mary Ann O'Donnell had one of the strangest. She was a blind girl who attended a Cath-olic college in the East. Each day, led by her seeing-eye dog, she came to class and took her notes in Braille and waited to be called on. The other students (they could see) resented the fact that the priest called on Mary Ann; they thought it was'unfair. But Mary Ann wanted to recite; she wanted to learn, and she did not want pity. MaryAnn stayed in college only two years; then she went away to recite the eternal praises of the Triune God and to gaze in rapture upon the Father of Lights. Probably she did not know that she was an apostle, but she did teach many of the collegians and the professors to thank God for the gift of sight. She could even have taught reli-gious who daily gaze upon the Eucharistic Lord as He is elevated at Mass or raised on high during Benediction to consecrate their eyes to God so that they may be sure to see Him face to face. SUMMER SESSIONS The Institute for Re.ligious at College Misericordia, Dallas, Penn-sylvania (a three-year summer course of twelve days in Canon Law and Ascetical Theology for Sisters), will be held this year August 19-30. This is the first year in the triennial course. The coubse in Canon Law is given by the Reverend 3oseph F. Gallen, S.3. that in Ascetical Theology by the Reverend Daniel ~1. M. Callahan, SJ., both of Woodstock College, Woodstock, Maryland. The registra-tion is restricted to higher superiors, their councilors, mistresses of novices, and those in similar positions. Applications are to be addressed to Rev. ~loseph F. Gallen, SJ., Woodstock College, Wood-stock, Md. The seventh annual Psychological Institute will be conducted at the St. Coletta School for Exceptional Children, ~lefferson, Wiscon-sin, from ,luly 19 to August 27. The Cardinal Stritch College, Milwaukee, Wisconsin, sponsors this workship course for teachers who are interested in special education of handicapped children, and who wish to understand and help slow-learning children in the nor-mal classroom situation. Bulletin available upon request from the (Continued on P. 130) 118 Conl:ormi!:y wi!:h Christ: in His Suffering C. A. Herbst, S.J. 44~ND I, if I be lifted up from the earth, will draw all things myself" (John 12:32). All things, especially lov.e, the greatest of all things, and the hearts of men. Love longs to be united with its object, to be assimilated to it, to be identified with it as much as possible. A worthy return love to Christ should be measured by the lengths to which His love has gone in loving me. "He loved me and delivered himself 'for me" (Gal. 2:20). One deeply in love with Our Lord has written: "Imagining Christ our Lord present and placed on the Cross, let me make a colloquy with Him: how from Creator He is come to making Himself man, and from eternal life is come to temporal death, and so to die for my sins. Likewise, looking at myself, what have I done for Christ, what I am doing for Christ, what I ought to do for Christ. And so, seeing Him such, and so nailed to the Cross, to go over that which will present itself to me." (Spiritual Exercises, Colloquy to the First Exercise.) What, according to the norm of worthy return love, will pyesent itself to me? St. Paul, a model for all who love Christ crucified, answered for all Christians for all time: "With Christ I am nailed to the cross" (Gal. 2:19). Christ was eager to suffer for me "hnto death, even to the death of the cross" (Phil. 2:8). He longed for that. "I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished?" (Luke 12:50). He was so eager to get to His pas-sion that the disciples could scarcely keep up with Him. "And they were in the way going up to Jerusalem: and they were astonished, and following were afraid" (Mark 10:32). And why not? Was He not born for this? .The angel told the shepherds the night He was born: "This day is born to you a Saviour" (Luke 2:11), and in the infinitely loving designs of God salvation would come through His passion and death. In contemplating the persons present at the beginning of His suffering life we are urged "to look and consider what they are doing, as making a journey and laboring, that the Lord may be born in the greatest poverty; and as a termination of so many labors--of hunger, of thirst, of heat and of cold, of injuries and 1i9 C. A. HERBST Review for Religious affronts--that He may die on the Cross; and all this for me." (Spiritual Exercises: The Nativity.) The shadow of the cross was already falling on the Child in the manger. In fact, it is hard to explain Bethlehem without Calvary. Christmas points to Good Friday. When Mary "brought forth her firstborn son, and wrapped him up in swaddling clothes, and /aid him in a manger" (Luke 2:7), she presented the victim for the cross. Christ came "to give his life a redemption for many" (Mr. 20:28), and although, as His agony drew near, He naturally recoiled from it, He knew it must be so. "Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour." (John 12:27.) "Jesus' began to do and to teach" (Acts 1 : 1). He taught first by example, then by word. "I have given you an example, that as I have done to you, so you do also" (John 13:15). This is true also of His sufferings. "Christ also suffered for us, leaving you an example that you should follow his steps" (I Pet. 2:21). No one of experience has to be told that life is full of suffering. We pray to Mary after Mass every morning: "To thee do we send up our sighs, mourning and weeping, in this vale of tears." We must unite our sufferings with Christ's sufferings and offer them with Him to God togethe~ with His own if they are to be precious in His sight. We realize this and do it every morning when we pray: "O Jesus, through the Immaculate Heart of Mary, I offer Thee my prayers, works, joys and sufferings of this day." Even from the point of view of a good selfishness this is the wise thing to do. An old retreat master of wide experience told the priests making the thirty-day retreat: "Offer your miseries to God and they cease at once to hurt." Our Lord Himself then becomes our consolation. "For as the suf-ferings of Christ abound in us: so also by Christ doth our comfort abound" (II Cor. 1:5). Blessed shall we be if we are allowed to suffer something for Christ. The eighth and last and perhaps, judging from His own life, the greatest of the benedictions He spoke over His beloved fol-lowers was: "Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven. Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: Be glad and rejoice for your reward is very great in heaven." (Matt. 5:I0-12.) The apostles understood this well, and after they had been scourged "went from the presence of the council, rejoicing that they were accounted worthy to suffer 120 Ma~ , 1950 CONFORMITY WITH CHRIST reproach for the name'of Jesus" (Acts 5:41). It is most logical and correct that the members of the true Church of Christ from then till now should take the cross as their emblem and rally around it as the battle flag of their religion. From Constantine to the High Middle Ages Christ crucified was the victorious king: "'Regna~it a. li~lr~o Deus'" ("God hath reigned from the Cross"). Then came the spir-itual giants and moulders of affective prayer like Bernard and Francis and Bonaventure, with their ecstatic love for the Crucified. The mystics who followed them and the men and women in modern times who were in love with Christ crucified are almost count-less. The prophecy is fulfilled: "And I, if I be lifted up from the earth, will draw all things to myself." All things, especially lobe, the greatest of all things, and the hearts of men. Conformity with Christ in His suffering, a longing to suffer with Him, to suffer because He suffered, to be identified as far as possible with Christ in His suffering life, to be crucified with Him--this is the aim of those who love Christ perfectly. Union with Christ in His suffering is the finest expression of love for God here on this earth. This is the perfect way to tear ourselves away from sin. "Our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer" (Rom. 6:6). What with all his knowledge and ability Paul said: "I judged not myself to know anything among you, but Jesus Christ, and him crucified" (I Cor. 2:2). Nor was this a theoretical knowledge only nor a pious boast. It was St. Paul's glory to put into practice this knowl-edge. "God forbid that I should glory, save in .the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I to the world" (Gal. 6: 14). Crucified and dead and risen to a new life: "And I live, now not I: but Christ liveth in me. And that I live in' the flesh: I live in the faith of the son of God, who loved me, and deliv~red himself for me." (Gal. 2:20.) This is to be a fool for Christ and with Christ. But "the fool-ishness of God is wiser than men; and the weakness of God is stronger than men . But the foolish things of the world hath God chosen, that he may confound the wise, and the weak things of. the world hath God chosen, that he may confound the strong. And the base.things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to nought things that are." (I Cor. 1:25, 27, 28). The author of the Spiritual Exercises caught this spirit perfectly and put it into his Third Degree of Humility. "In order to imitate and be more actually 121 C. A. HERBST like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Cbrlst 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." He explains a little more at Iength in another place, "For as worldly men who follow the things of the world, love and with great diligence seek honors, reputation and the credit of a great name upon earth, as the world teaches them, so those who are advancing in spirit and seriously follow Christ our Lord, love and earnestly desire things which are altogether the contrary; that is, to be clothed with the same garment and with the livery of their Lord for His love and reverence; insomuch that if it could be without offense of the divine Majesty and without sin on the part of their' neighbor, they would wish td suffer [eproaches, slanders and injuries, and to be treated and accounted as fools (without at the same time giving any occasion for it), because they desire to imitate and resemble in some sort their Creator and Lord Jesus Christ, and to be clothed with His garments and livery, since He clothed HimseIf with the same for our greater spiritual good, and gave us an example that, in all things, as far as by the assistance of God's grace we can, we may seek to imitate and follow Him, seeing He is the true way that leads men to life." (Examen Generale, IV, 4.) A woman saint, too, of modern times, St. Margaret Mary, caught, lived, and expressed in her own simple but powerful and almost rapturous way the necessity of being conformed to Christ in His suffering life if one is to love Him perfectly. "Ah! I assure you," she writes, "that without the Blessed Sacrament and the cross I could not live, nor could I bear the length of my exile in this valley of tears, where I have never wished to see my sufferings diminish. The more overwhelmed my body was, the more my spirit rejoiced and was at liberty to be occupied with and united to my suffering Jesus, for I had no greater desire than to make of myself a true and perfect copy and representation of my Jesus Crucified." (.Autobiography, No. 86.) "He also inspired me with so ardent a desire to conform myself to His suffering life, that all I endured seemed to me as nothing. This made me redouble my penances, and, prostrating myself at times at the foot of my crucifix, I said: 'How happy should I be, O. my dear Saviour, if Thou wouldst imprint on me the likeness of Thy suf-ferings!' " (Ibid., No. 29.) He did notdo this, but "He asked me for my heart, which I begged Him to take. He did so and placed it in His own Adorable Heart where He showed it to me as a little atom 122 1950 CONFORMITY WITH CHRIST which was being consumed in this great furnace, and withdrawing it thence as a burning flame in the form of a heart, He restored it to the place whence He had taken it, saying to me: 'See, My well-beloved, I give thee a precious token of My love, having enclosed within thy side a little spark of its glowing flames, that it may serve thee for a heart and consume thee to the last moment of thy life . Although I have dosed the wound in thy side, the pain will always remain'." (Ibid., No. 53.) His very next words crowned this Cal-vary with glory: "If hithertO; thou hast taken only the name of My slave, I now give thee that of the beloved disciple of My Sacred Heart." Calvary must be crowned with glory. "If we suffer, we shall also reign with him" (II Tim. 2:12) ; "If we suffer with him, that we may be also glorified with him" (Rom. 8: 17). "If you partake of the sufferings of Christ, rejoice that when his glory shall be revealed, you may also be glad with exceeding great joy" (I Pet. 4: 13), "knowing that as you are partakers of the sufferings, so shall you be also of the consolation" (II Cot. 1:7). Therefore I ought to count all things to be but loss "that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death" (Phil. 3:10). "For I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us" (Rom. 8 : 18). For "Eye hath not seen nor ear heard nor bath it entered into the heart of man, what things God hath prepared for them that love him" (I Cor. 2:9) by carrying the Cross and being fixed to it with Him. We should wish to be conformed with Christ in His suffering life out of worthy return love, because "He loved me and delivered Himself for me." Seeing Christ our Lord present and placed on the cross I ask myself: "What have I done for Christ? What am I doing for Christ? What ought I do for Christ?" Th~ least I ought to do is offer lovingly to Him "my sufferings of this day" that they may console Him in His and be made precious' by union with His. We can make no mistake in accepting and offering patiently, lovingly, joyfully even to God whatever He permits to come or sends into our life. To want to have the sufferings and hard things that coffee our way because we then have what Christ had is to practice the third degree of humility and high virtue. We give clearer expression to tl~e "I want what You had" by inflicting physical pain on our body for love of Christ, by practicing corporal penances. This is a posi-tive, courageous, and "energetic ,approach towards conformity with 123 C. A. HERBST my suffering Savior, who first chose to suffer physical pain for love of me. "He loved me, and delivered Himself for me." To be wretched and miserable when we are not suffering with our blessed Lord, to pray with St. Theresa of Avila "to suffer or to die," is to have reached the heights. Conformity with Christ in His suffering has been the great aim and end of the Saints because His passion and death were the great aim and end of Christ. From Paul nineteen hundred years ago, who exclaimed, "With Christ I am nailed to the cross," to our own day when Th~r~se of Lisieux offered her life a sacrifice of love and repara-tion to God, this has been true. It must be true for. me, too, now, today, in a little way, finally in the full measure of the saints when we have grown to their stature. Yes, this is for me, too. After twenty, or thirty, or forty years, perhaps, but still for me. Mean-while I can pray: "I beseech Thee, most sweet Lord Jesus Christ, grant that Thy passion may be to me a power by which I may be strengthened, protected, and defended. May Thy wounds be to me food and drink, by which I may be nourished, inebriated, and over-joyed. May the sprinkling of Thy Blood be to me an ablution for all my sins. May Thy death prove to me life everlasting, and Thy cross be to me an eternal glory. In these be my refreshment, my joy, my preservation, and sweetness of heart. Who livest and reignest world without end. Amen." (Roman Missal.) ATOMIC BROTHERHOOD CAMPAIGN The purpose ot: the Atomic Brotherhood Campaign, organized by the Franciscan Teaching Brothers of the Diocese of Brooklyn, is to secure the prayers of youth for the increase of vocations to the teaching Brotherhoods. Schools receive posters and pledge cards on which the boy or girl checks off a spiritual contribution. Prayers and devotions already common to Catholics are used. In return for this offering, each member is enrolled in the club membership and receives a card signed by the director of the movement and a card containing a prayer for one's choice of a state of life. Already some ~/0,000 children in elementary and high schools, as well as some college students, have made a spiritual contribution. Full particulars and supplies necessary to take part in the Atomic Brotherhood Cam-paign may be secured from: Brother Linus, O.S.F., St. Francis Mon-astery, 41 Butler St., Brooklyn 2, N.Y. 124 0t: :he I-loly Ghost: Who Proceeds As love Leo. A. Coressel, S.J. IN THE MASS of Pentecost Sunday we pray: "Come, 0 Holy Spirit, fill the hearts oi~ Thy faithful and kindle in them the fires of Tby love." In the sequence of the same Mass we salute the Holy Ghost under various titles: as Father of the poor, as Comforter, as the soul's delightful Guest, as Relief of us pilgrims, as Light of life. Tbis song o~ praise ends with the petition: Grant us in life The grace that In peace rnag die and ether be in jog before The face AlT2en.1 These truths recall to mind matters that we all too easily forget. We forget who the HoIy Ghost is and what we owe to Him, that He is God, that He is our sanctifier, our strength and joy in life and our reward after death. If once these realities were deeply embedded in our consciousness and appreciated they would give timely stimulation to spiritual progress and to zeal for souls. One way to quicken such a realization is to broaden the horizons of our knowledge of the Holy Ghost. This can be done by consid-ering the names by which He is known, Their meaning will unfold to us something of His nature and point to reasons for His activity as proposed to us in the Mass of Pentecost Sunday. The names by which the Third Person of the' Blessed Trinity is designated are many. Chief among them are the following: Holy, Spirit or Ghost, Love, Gift, Paraclete, Spirit of Truth. Less com-mon are: Bond or Union of the Father and Son, Living Fountain, Power of God, Seal, Ointment, Fire. We want to concern ourselves here with the names by which the Third Person is chiefly known. These names tell us of His nature and office. In this way they differ greatly from ordinary human names. For example, names like John, Elizabeth, and Mary have an entirely proper meaning, but as desig-nating definite, individual men and women, they tell us nothing of their personality traits and human qualities. It is far otherwise with the names of the Third Person of the Blessed Trinity. They not 1The Saint Andrew Daily Missal. 125 LEO A. CORESSEL Review/:or Religious only identify Him but also tell us much about Him. We have, perhaps, taken for granted the names by which the Third Person is known. As part of our Catholic inheritance they have been familiar to us since childhood. But we may quite frankly ask ourselves just why the Holy Ghost is so called, why He is called Love, Gift, and so on. Reverently done such a questioning attitude of mind will prove exceedingly fruitful. The First and Second Persons are called Father and Son because of their mutual relationship. The First Person is really and truly Father and the Second Person just. as really and truly is Son. The First Person begets the Second. The Father begets the Son in an eternal generation. This divine generation is more than a figure of speech. The Father truly begets. The Son is truly begotten. We should not regard earthly fatherhood as the real thing and the divine fatherhood as but the shadow of the great reality. The fullness of generation is predicated of God and only secondarily of creatures. As St. Paul says: "For this cause, then, I bend my knees to the Father, from whom all fatherhood in heaven and on earth is named." (Eph. 3:14-15, Westminster Version. This version is also used in other Scripture quotations in this article.) We see now the reason why the Father and Son are so called. But why is the Third Person called Holy, Spirit, Love, Gift? We already recognize fatherhood and sonship from our own observa-tions. We know of human persons who are fathers and sons. But when we consider the Third Person we have no such guide to lead the way. We have, indeed, experienced love. We know the meaning of holiness and of spirit. The giving and the receiving of gifts are sources of joy. But we are not prepared beforehand for a person who is himself love, holiness, spirit, and gift. Such a person is out-side the range of our widest observhtions. He is beyond the realm of our natural knowledge. For these reasons the person of the Holy Ghost is more deeply obscure in the mysteries of faith than are the Father and the Son. The name by which the Third Person is most generally known is Holy Ghost. We may, then, begin with aft inquiry into the appropriateness of these two words as applied to the Third Person. The Father, as also the Son, is a spirit and is holy. Why, then, are these two words united and applied to the Third Person? St. Augus-tine tells us a reason: "Since the Holy Ghost is common to both, He Himself is called that properly which both are called in. common. For the Father is a spirit and the Son is a spirit: and the Father is 126 Ma~, 1950 OF THE HOLY GHOST holy .and the Son is holy." In other words, the Third Person is called Holy Spirit from the fact that proceeding from both Father and Son, He is called that which both have in common, namely, that they are holy and spirit. Another and a deeper reason why the Third Person is called Holy Spirit is found in the fact that He proceds from the Father and Son as Love. As this love, He is, first of all, rightly called Spirit, since the property of love is to move and impel; for example, love moves and impels the lover towards the beloved. But the word spirit also implies a certain impulse and movement. Hence He who proceeds as Love is rightly called Spirit. This is the teaching of St. Thomas Aquinas. He says: "The name spirit in things cor-poreal seems to signify impulse and motion: for we call the breath and the wind by the term spirit. Now it is a property of love to move and impel the will of the lover toward the object loved.''2 The procession of the Third Person may be further illustrated from our own everyday experience. We.are conscious of breathing as a movement of air into and out of the lungs. We know, too, that the word breathing is used of vehement acts of the will. We say that a man breathes out' love or hatred. Think of expressions like lovers sighing like a furnace, Saul breathing out threats. If we apply this to God, we can readily see why the Third person is called Spirit. Proceeding as Love from the Father and Son the Third Per-son is breathed forth by them. The Father and Son breathe forth a Breath, a Spirit, a Divine Person, the Third Person of the Blessed Trinity. Thus as Spirit, as Breath of the Father and Son, the Holy Spirit proceeds from them. This last illustration may be stated in another way. The love which one feels inwardly for a person or object is oftentimes extern-alized by a deep breathing or sigh, which is expressed in Latin by the word spiritus. The Father and Son express their infinite, eternal love for each other in a profound sigh' or breath, as it were. This breath is Spirit, the Holy Spirit, the Third Person, God, coequal with the Father and Son. As is true of spirit so als0 holiness has a relation to love. The Third Person proceeds as Love. But love makes one holy; it orders one rightly to God. Hence the Third Person is called Holy. This reasoning will appear "weightier if we recall that holiness in God is 2Surnma Theologica 1,, q.36, a.1. Literally translated by Fathers of the English Dominican Province. 127 LEO A. CORESSEL Review for Religious love of His own infinite being. The Third Person, then, who is possessed of infinite being, as are the Father and Son, and who is the expression of the infinite love of the Father and Son, is peculiarly called the Holy. The names by which the Third Person is most familiar to us are Holy and Spirit. But He is also called Gift. In the Acts of the Apostles (2:.38) we read: "Repent ye, and be baptized, every one of you, in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." The Third Person is not just a gift. He is the Gift, just as He is the Holy and the Spirit. When a gift is given, love is the impelling force. In fact, love itself is the greatest gift one can give another. Now the Third Person proceeds as Love from the Father and 'Son and has an apti-tude to be given to men. He is, then, rightly and properly called the Gift. In this sense He is spoken of in the Veni Creator Spiritus: Thou who art called the Paraclete Best gift of God above The living spring, the living fire Sweet unction and true love.z It will be noted that the three names of the Third Person examined so far, Holy, Spirit, Gift, all have a relation to love. It is by this title, Love, that He is especially distinguished from the Second Person. The Son proceeds by generation from the intellect of the Father.' The Holy Ghost proceeds in a mysterious way as Love from Father and Son. The word love is somewhat abstract, although its action and personification are very concrete to us. St. Paul personifies love when he says: "charity is patient, is kind; charity envieth not" (-I 'Cor. 13:4). But we are not now speaking of such a love. The Third Person is not love personified. He is Love personalized, a Divine Person. " All this is very strange to us. But we have an aid in our own mental processes to help us along the way. When one loves another, He has within himself love, an act of the will, frequently called an affection of the will. This affection may endure over a long period of time. But it also may be lost because of neglect. It may even be replaced by hatred. But when the Father and Son love each other there results a substantial love, one who is Love, a Person, the Third Person of the Blessed Trinity. We know this because each of the 3Translation from Roman Breviary, Benziger Brothers. 128 Ma~, 1950 OF THE HOLY GHOST Three Persons is God, because the Holy Ghost proceeds as a Person from the will of the Father and Son, and because the Fathers of the Church call the Third Person Love inasmuch as works of love are attributed to Him in Sacred Scripture. "And hope does not prove false, for the charity of God is poured forth in our hearts through the Holy Spirit who has been given to us" (Rom. 5:5). Another important name of the Third Person is Spirit ot: Truth. He is so called in the Gospel of St. John: "And I will ask the Father and he shall give you another Advocate . the Spirit of Truth" (I4:16-17). The Holy Ghost is called Spirit of Truth for several reasons; because He proceeds from Truth, that is to say, the Word, the Second Person; because He is sent to announce the truth; and lastly because He is the substantial love of truth and leads men to love the truth. This title should make us more aware of the neces-sity of daily invoking the Holy Spirit. We stand in danger of falling victims to the deceits of the world. We are in need of having divine truths brought home to us. Our heaven-given guide can and will enlighten us. He will also inspire us with a love of the truth that we may be able clearly to discern the wisdom of God in the midst of all modern deceits. , Finally the Holy Ghost is called Paraclete or Advocate. An advocate is one who defends his client, who pleads for him. He is an intercessor, a helper, a counselor. The Holy Ghost is our Para-clete, our Advocate. He aids us in our weakness, He pleads for us, He intercedes for us. St. Paul in the Epistle to the Romans (8:26- 27) says: "And in like manner the Spirit also beareth up our weak-ness. For we know not how we are to pray as we ought; but the Spirit himself pleadeth in our behalf with unutterable groanings. And he. who searcheth hearts knoweth what is the mind of the Spirit, how he pleadeth before God in behalf of the saints." The Holy Ghost is also our helper: "And no one can say 'Jesus is Lord' save in the Holy Spirit" (I Cor. 12:3). The Holy Ghost is our counselor. He calls us to good and aids us in our endeavors. He gives joy in accomplishment. We have seen how the Third Person is revealed to us as Love, Holy, Spirit, Gift, Spirit of Truth, and Paraclete. These names give us a glimpse of His sublime personality. They disclose reasons for the various offices attributed to Him. Proceeding as Love, He is the Holy Ghost, intent on our sanctification, a work of very great love. As Love he is comforter, Father of the poor. As Love He is Gift, the soul's most delightful Guest. He is Spirit of Truth and Para- 129 LEO A. CORESSEL clete, guiding us along the paths ot: truth and holiness. For all these reasons we should love the Holy Ghost. We should try to bring Him more and more into our everyday conscious-nest, since we owe Him so much in life, in death, and in eternity. Since He is Holy, should we not strive to be holy? Since He is Spirit, should we not daily seekthe things of the spirit? Since He is Love, should we not ask Him to inflame our hearts with the purest love? He gives Himself to us as a Gift; then we should in return give our-selves entirely to him. He guides us in the ways of truth and grace; we should, therefore, be most grateful to him. We may w~ll try to have continually in our minds and hearts one of the thoughts of the sequence of the Mass of Pentecost Sunday: To Tb~ sweet ~toke our stiff necks bow, Warm with Tbq loue our hearts of snow, Our wandering feet recall.4 Summer Sessions (Continued from P. 118) Sisters of St. Francis, St.o Coletta School, Jefferson, Wisconsin. The Confraternity of Christian Doctrine will offer a special training course at the Catholic University of America from June 26 to August 5. The aim of the course is to prepare Sisters, Brothers, and seminarians for the various fields of the Confraternity program. ¯ The courses of study will be conducted by the Very Reverend Fran-cis 3. Connell, C.SS.R. ; Sister M. Rosalia, M.H.S.H. : and Miss Mir-iam Marks. The first course concerns doctrine; the second, methods of teaching; the third, the apostolate. Students must register for all three courses. For further information write to: The Confraternity of Christian Doctrine, 1312 Massachusetts Avenue, N.W., Wash-ington 5, D.C. The Department of Education of Marquette University offers courses in moral and ascetical guidance. The ascetical course will be conducted by G. Augustine Ellard, S.J.; the moral course, by Gerald Kelly, S.J. These are graduate courses; enrollment is limited to Sis-ters. June 26 to August 4. For further information write to: The Registrar, Marquette University, 615 N. 1 l th St., Milwaukee 3, Wisconsin. The Religion Department of The Creight0n University offers: (Continued on P. 139) 4The Saint Andrew Daily Missal 130 Prac!:ical Applical:ion ot: Psychome!:rics Religious Lit:e Sister M. Digna, O.S.B. THE principles underlying the use of psychometrics in appraising applicants to religious life were discussed in a recent article.1 Although many communities do not hesitate to use the findings of the physician in determining the physical fitness of applicants to their congregations or orders, some religious are startled at the thought of utilizing the findings of psychological research in reference to religious vocations. Two recent studies2,3 indicate a new trend in the direction of establishing testing programs as one of the prelim-inary procedures for admission into the seminary and religious life. As communities employ testing techniques for diagnosing and asses-sing such factors as the intelligence, the personality, the interests, and the aptitudes of their candidates, they will discover that methods of therapy, amelioration, or control will bring about greater spiritual progress in their young religious. If the candidate enters religion from. purely supernatural motives, an objective ~self-analysis will eliminate much of the time often spent on self-scrutiny in trying to eradicate an overt fault that is rooted in a personality defect. With a better understanding of her own weaknesses and strengths, a young religious may approach the entire problem of self-improvement more intelligently. She will devote less time to self and more to God. Test results may be helpful in hastening the development of the super-natural life of the candidate, if admitted, and in screening out those who may be unfit for religious life. This report attempts to illus-trate in a concrete manner some of the predictive aspects of tests for ascertaining the possible adjustment or non-adjustment of applicants to religious life. Ordinarily the adjusted person is one who can adapt reasonably 1Sister M. Digna. "That God's Will Be Known." REVIEW FOR RELIGIOUS, VIII, (,July 15, 1949), 201-207. -°Thomas J. McCarthy, "Personality Traits of Seminarians." Studies in Psycholoog and Psgchiatrg from the Catholic Unioersitg of America, V, (June, 1942), 1-46. 3Sister Richarda Peters, O.S.B., "A Study of the Intercorrelations of Personality Traits among a Group of Novices in Religious Communities," Studies in Psgchol-ogg and Psgchiatrg from the Catholic Uniuersitg of America, V, (December, 1942) 1-38. 131 SISTER M. Review t'or Religlous well to any reasonably adequate situation. Father Curran,4 who supports or at least bases his interpretation of adjustment on St. Thomas, says, in part, that adjustment does not mean merely compromising or coming to terms with problems but delving into the nature of reality. In other words, adjustment implies self-knowledge. To support the proposition that psychometrics can be used in detecting factors that will predict the future adjustment to life in religion, a group of high school and college records of individuals who later entered religion were examined. The results of intelli-gence tests and personality ratings were used to classify these young women into three groups: those who could be predicted to adjust well to religious life; those who could be predicted to adjust but with some difficulty: and those who would very likely not adjust. Later, the major superiors who were well acquainted with the subjects sub-stantiated the classification in all but one instance. The American Council on Education Psychological Examina-tion (ACE) had been administered to all these high school seniors and college freshmen. The American Council on Education Psycho-logical Examination is designed to measure the type of ability required for most college curricula. Although not all prospective subjects for religious life must necessarily be mentally equipped to do college work, the scores do show roughly more about the mental alertness of the individual than could be ascertained in a personal interview; and a low ranking percentile score would indicate that the mental ability of the individual should be appraised more specifically by administrating some general mental ability test. However, since the American Council Examination is considered by most authorities as a reliable index of intelligence, these scores were used to study the correlation between in.telligence and adjustment to religious life. While the correlation was reasonably high, it was not perfect, for several young women who were evidently very intelligent had failed later to make satisfactory adjustments. In these cases personality factors entered the picture. Sister Richarda Peters, O.S.B.,5 came to the same conclusion in her analysis of a group of novices in religious communities. She writes that cognitive ability (intelligence) showed no consistent relationship with the absence of undesirable traits. Evidently, high intelligence is no guarantee that the individual has no 4Charles A. Curran. Personality Factors in Counseling. (New York: Grune and Stratton, 1945), pp. 260-264. 50p. cir., p. 28. 132 May, 1950 PSYCHOMETRICS undesirable personality traits. Whether high, average, or low intelligence plays an important or a not too important part in the adjustment of individuals to life in religion, personality factors do explain many of the maladjustments in that state. Frequently, several factors contribute in precipitating a certain disorder of personality or behavior, any one of which can be credited as the last straw that broke the cameI's back. After all, it is the combination of several elements--familial, physical, psychological, and social--that relates to behavior disturbances' and influences adjustment to life and particularly to religious life. The four methods of evaluating or measuring personality charac-teristics generally employed are rating scales, intensive inter'iiewing,. anecdotal records, and paper and pencil tests. The paper and pencil tests will yield surprisingly good results, for many of the questions: on the test could have been asked in a long oral interview. Common' sense should operate in determining the purpose of the ratings, for no single test can be diagnostic of the total personality. Certain. inconsistencies of scores should be checked by retesting, preferably with a comparable form or another valid personality test. That personality tests are useful for discovering maladjustments in religious life has been noted in a research conducted by Thomas J. McCarthy~ on "Personality Traits of Seminarians." His study was not inter-preted in a predictive sense for screening or counseling, but was carried on with the hope "that such an investigation would be of help later on in developing an effective personality testing program.''r In the present report, the results of the Minnesota Personality Scale were used in studying the personalities of those Who later entered religious life. The Minnesota Personality Scale, while not so well-known nor so highly recommended as the Minnesota Multi-phasic Personality Inventory, the Bernreuter Personality Inventory, or the Bell Adjustment Inventory, is easily administered and is not too difficult to interpret. The scale is subdivided into five categories: morale, social adjustment, home and family relations, emotionality, and economic conservatism. Typical cases will be used here to indi-cate some of the possibilities of personality scales as a means of better understanding the individuals who desire to enter religious life. Where results of Strong's "Vocational Interests Blank" were avail-able, these findings were also included. The data on Student I who became Sister I was appraised. Every- 6Op. cit. rlbid., p. 1. 133 SISTER M. DIGNA thing pointed to an excellent adjustment in community life. The student ranked in the upper one-third of all college students who took the American Council on Education Psychological Test (ACE) throughout the countr)L The information from a questionnaire that Student I filled out as a freshman showed that. she was one of a large family in a good Catholic home. The other children in the.family had attended colleges and universities. Her schooling had been entirely Catholic. Her percentile score for morale on the Minnesota Personality Scale" indicated a wholesome attitude toward the Church, school, and government. Her social adjustment .percentile showed her to be reasonably gregarious and socially mature. The percentile score in the area of family relations was just on the borderline between good and bad: hence it needed interpretation. Here the data on the freshman questionnaire supplemented the results of the tests. From this data it was obvious that Student I had been wisely helped by her parents and older brothers and sisters to achieve a rather early emancipation from overdependence on her home and family. The student has no feelings of .rejection or insecurity, for her autobiogra-phy showed that her family life was contented, co-operative, and very happy. Her emotionality score indicated that she was emo-tionally stable and self-possessed. Her economic attitude was con-servative. Since this' student had taken the Strong's "Vocational Interest Blank," the data on her vocational interests were in the files. The basic interest types for Strong's Blank for women are five: (1) tech-nical, including interests paralleling those of dentist, physician, teacher of mathematics, and teacher of the physical sciences; (2) verbal or linguistic, embracing author, librarian, and artist: (3) business contacts, with interests in fields patterning those of life insurance saleswomen; (4) welfare, including the interests of those successful in teaching social sciences, lawydr, personnel worker, social worker; and (5) non-professional interests, as general office worker, nurse, stenographer-secretary, and housewife. The interests are further divided into primary pattern where the interest type shows a pre-ponderance of A- and B-plus scores on the specific occupat.ional keys: the secondary pattern is the interest type within which there are more B-plus and B-minus scores. Student I's primary interest pattern was in the area of authorship and teaching of English and social work. She possessed a high score in femininity, indicating that her interests were largely feminine in nature. It may be argued that much of this information about a well- 134 May, 1950 PSYCHOMETRICS adjusted girl would be self-evident and that tests, personality scales, questionnaires, and interest blanl~s were simply a waste of time. This example is used to illustrate that tests do have predictive value whether for reinforcing evidence at hand, or for detecting qualities. not so obvious. Student II, now Sister 2, was characterized also by her major superiors as "well-adjusted." Her intelligence score placed her in the lower third of the college freshmen group. Her profile on the Min-nesota Personality Scale showed her morale to be exceptionally high. One may predict, however, that an individual with a score as high as 'hers would likely take a naive and unquestioning attitude toward life; consequently, for her, obedience rarely will be ditScult. Her problem and that of her superiors will be to raise to a supernatural level her purely natural inclination to do what others command. Her social adjustment indicated a fair degree of socialization. This score, too, needs further interpretation. As an only child she was largely dependent upon her father for companionship, her social contacts with those of her own age were limited. Her high score in the area of family relations suggests overdependence on her family; in this case, on her father. In the area of emotionality, a score placing her in the "upper third of the group reveals that she. is emotionally stable a.nd self-poss~ssed. The results of the Strong's Interest Blank were available. A summary of the ratings demonstrates that Student II had primary patterns in three fields; namely, welfare work including social work, social science teaching, personnel, and law; the technical field as den-tistry, teaching of mathematics, and physician; and a third area, business. She had ~/ very low femininity score, signifying that her interests approximated those generally ascribed to men. Here the influence of close association with her father is observed. One of her expressed interests was that of music, but music fell into a ter-tiary pattern. In vocational guidance work, the counselor would encourage her to use music as a hobby and enter some other field more closely related to her primary interests. With her natural tendency to acquiesce to the wishes of her superiors, she may be able to adjust without resulting tensions to any work for. which she has aptitude. For Sister 2, if one were interested in test findings as a means of assisting young religious to adjust to the active part of their life, it might be advisable to retest her to ascertain whether or not any change of interests has occurred because of her close association with women. 135 SISTER M. DIGNA Review for Religious Sister 3, who was formerly Student III, is an example of how high intelligence and wise direction has resulted in a well-adjusted religious who definitely was faced with a serious fam!ly problem. With an ACE score that ranked her very high among college fresh-men, Sister 3 had both the spiritual outlook and the necessary in-sight tO give her a clear understanding of her problem. The Min-nesota Personality Scale indicated that her total score in the area of home and family relations placed her in the lower fourth percentile. This was very low. However, her other scores showed that she was socially apt and rather emotionally stable. She had developed spir-itual insights rather rare in students because she had spent her high school years under the guidance of a good spiritual director. With her natural qualifications and her confidence in God, Sister 3 is a good example of an individual who overcomes obstacles to the serenity and peace so essential to religious life. To illustrate further th'e possibilities of test results as one means for insuring a better adjustment, the records of Student IV, now Sister 4, were evaluated. This student had an unusually high score on the American Council Psychological Examination. She belonged. to a good Catholic family of five or six children. Her profile per-centiles on the personality test were: morale, very high; social rela-tions, low; family and home relations, high; and emotionality, very low. Her emotionality score in this profile may indicate that Sister 4 will need wise guidance and warm understanding. Her low average in social relations coupled with a low score in emotionality demon-strates inner tensions which may be due to a sense of inferiority or to an inclination to scrupulosity. An adequate analysis of the problem, the conflict, or the complex (be it a sense of inferiority, scrupulosity, or work dissatisfaction) will often ~eveal satisfactory courses of action for dealing with it. In young religious, it is important that faulty emotional s'tates do not become fixed. Usually such fac-tors are not rectified easily in middle life, but ordinarily these prob-lems can be corrected in young people. Hence in the case of this Sister some definite follow-up testing may be required, unless supe-riors have considerable time to devote to Sister 4 in order to help her overcome some rather dangerous natural tendencies and to supplant them with the supernatural motives of humility, confidence in God, and obedience" to spiritual directors. How do test results aid in such instances? They point out emotional states that .perhaps a gay exterior hides very successfully, and this very attempt to inhibit worries and anxieties should be avoided. 136 Mag, 1950 PSYCHOMETRICS Student V, or Sister 5, ranked in the lower one-third of the psy-chological examination. The personality profile would lead one to predict that this young woman would have considerable difficulty in adjusting as her score in the area of social relations was very low, implying that she is socially inept and is undersocialized with feelings of inferiority. In religion, she may be characterized as "unworldly" whereas she is definitely anti-social. Undoubtedly, religious life will be a decided asset in helping this Sister to overcome her sense of inferiority and social ineptness if she is helped to under-stand that her attitude toward externs is not necessarily a virtue but a personality defect. By working with this young woman, a supe-rior or another Sister may help her to see the introverted tendencies, not as commendable virtues, but as personality defects. Unworldli-hess should be based upon the supernatural life and not upon per-sonality disorders. The next four sets of records concern young women who entered religious life, but either withdrew or were asked to withdraw. The test results, if these had been used in a predictive manner, might have been means of guarding communities against accepting applicants who were very likely unable to adjust. Two of these young women might have been directed into other communities where their adjust-ment might have been more easily made. The profiles of Students VI and VII might have been interpreted to predict a poor adjustment or none at all. The score on the psychological examination of Student VI placed her in the lower five per cent of the high-school graduates who were going to college. This student would have had a difficult task in getting admitted into any college. Her scores on the Minnesota Personality Scale were as follows: morale, zero; social relations, low; home and family relations, very low; emotionality, very low; and economic conservatism, exceptionally low. Her low morale pre-dicted that superiors would have a difficult time to help her achieve a spiritual outlook on obedience. The fact that her intelligence was low would explain an additional difficulty--she would be incapable of any deep insight into her own personal limitations. The score in the area of family relations suggests that her home life had been unhappy. Superiors will need to scrutinize and to watch the motives of any candidate whose home life has been entirely unhappy, as the applicant, though totally unconscious of it herself, may be using religious life as an escape mechanism. The emotionality score would predict that this young woman will need the help of a psychiatrist in 137 SISTER M. DIGNA Reoieu~ ~or Religious adapting herself to normal living in the world let alone within con-ventual wails. Her low score in the area of economic conservatism indicates that she has pronounced tendencies toward a radical way of life. One may say that since this student was not very intelligent, she was unable to understand the test questions and, consequently, the results may be spurious. Even were that true, then the objection could be raised that that in itself would be sufficient reason for rejecting her since she would be unable to comprehend the duties and responsibilities of religious life. Her test score, however, indicated that sloe would fall among the low average of the total population, which is not an indication that she was a moron. Low average intelligence is no barrier to getting along in the world, and it may not be so for the convent; but supplemented by her personality traits, it would be a poor hazard for religious communities to accept an applicant whose intelligenc.e and personality traits were similar to that of Student VI's. Student VII entered the candidature of a community, but she remained there only a short time. From her personality test, one might have predicted a difficult adjustment because of her person-ality traits. Although her intelligence score ranked her in the upper fifty per cent of college students, or average, her personality profile showed that she would have difficulty. Both the scores attained in morale and social adjustment were very low: her family relations were average; her emotionality was also very low, and her economic conservatism was low. The prediction based on these results would be that the probability of Student VII adjusting to any community life is very slight. Two students who entered religious life without persevering might be representative of applicants seeking admission into the wrong type of community. Both young women had intelligence scores which ranked them in the upper third of the college freshmen in the country. The personality profile of one followed this pattern: morale, very high; social adjustment, average; family relations, very low; and emotionality, very high. This applicant may have had potentialities for developing into a good religious if her motives for entrance were 'supernatural, but the low score in family relations stresses the fact that unhappy home conditions may have exerted ~ressure in sending this girl into the convent. Apparently, she never revealed the home conflict to any one, but instead compensated by creating a fantastic family life for herself. Her overdrawn picture of her home led superiors and companions to question the honesty of 138 Mar , 1950 PSYCHOMETRICS the girl. She was asked to withdraw. The other student also ranked in the upper third of those tested throughout the country on ¯ the ACE. Her personality profile pointed to very high scores in all are'as; morale, social adjustment, family relations, emotionality, and economic conservatism. One may conclude that her high social score suggests that she does not like to be alone, or, more serious in its implications for religious life, that she may be flighty and unstable. ¯ If she is one who is definitely the extrovert type and wishes to con-secrate herself to God, she might be directed to an active order rather than to a community that emphasizes the contemplative life. This student, who withdrew from religious life of her own accord, still feels she has a vocation. This attempt to illustrate the predictive possibilities of psy-chometrics in a program for the recruitment and training of subjects for religious life is necessarily only exploratory in nature. If com-munities would develop even. a very simple testing program and exchange their findings, it might be possible at some future date to devise a definite type of measuring instrument to assess personalities, attitudes, and interests in terms of fitness for religious life. First, however, a certain antagonism which exists against the use of tests needs to be broken down. " Then communities may need to train one or more of their personnel in the construction and use of tests. The barrier is not insurmountable, for'a simple in-service program for those who are now responsible for the admission, retention, and training of young religious can be established. In a short time com-munities may discover further possibilities in the use of psycho-metrics, not as an only means, but as one aid for screening and devel-oping religious. A thorough understanding of the factors that make for better adjustment in religious life may pay off spiritual dividends that will insure better adjusted religious seeking God through self-purification and through work and prayer. "Summer Sessions (Continued from P. 130) Divine Revelation, by Leo A. Coressel, S.3.; and The Church of Christ, by Ph'ilip T. Derrig, S.3. Session will also include institutes on: Remedial Reading, Guidance Program, and Communication Skills. ,June 9 to August 3. For further information write to: Director of Summer Session, The Creighton University, Omaha 2, Nebraska. 139 Lay Religious and !:he Laws ot: Bishops on Cont:ession Joseph F. Gallen, S.J. ALL RELIGIOUS realize that they are subject to the universal laws of the Church enacted for religious. These laws are found in the Code of Canon Law and also in the instructions, decrees, and replies that have emanated from the Holy See since the promulgation of the Code.1 Religious are also subject to the local Ordinaries to the extent determined by canon law (canon 500, § 1). The local Ordinaries may exercise their authority over religious not only by particular directions or precepts but also by law. Subjection to a law creates also an obligation of acquiring a knowledge of the law, and this obligation is especially incumbent on religious superiors. The laws of the local Ordinaries are called particular laws, since their obligation is usually restricted to a partic.ular territory. The universal laws of the Code are of obligation everywhere for the Latin Church. These particular laws may be enacted by the individual Ordinary for his diocese or by many Ordinaries united in a council. In the United States the laws of the Second and Third Plenary Councils of Baltimore are of obligation in the entire country.2 The bishops of a particular ecclesiastical province may also unite in a provincial council and legislate for all the dioceses of the province. In a diocese the sole legislator is the bishop, who may make his laws in a synod or outside the time of a synod. About eighty dioceses of the United States have modern and printed diocesan legis-lation, published in book form and "obtainable from the respective chanceries. These diocesan statutes are almost universally in Latin, but an English translation, at least of the principal articles, is some-times appended. The purpose of this article is. to give Brothers, nuns, and Sisters an idea of the types of laws concerning confession of 1The practical way of studying such documents published to the end of 1948 is from T. L. Bouscaren, S.J., The Canon Law Digest, 2 vols. and 1948 Supplement (Milwaukee: Bruce Publishing Company). Later documents can be found in ecclesiastical periodicals. 2Acta et Decreta Concilii Plenarii Baltimorensis II. (Baltimore: John Murphy, 1868). Acta et Decreta Concilii Plenarii Baltimorensis III. (Baltimore: John Murphy, 1886). 140 LAY RELIGIOUS AND LAWS OF I~ISHOP£ the various dioceses and councils of this country that have been estab-lished for them or are of practical interest to them. I. General Norms Bishops promulgate their laws in the diocesan synod, the diocesan newspaper, at the conferences or retreats of priests, in pastoral letters, in the diocesan ordo, and in circular letters. From the very nature of law, the bishop wills that religious obtain a knowledge of any law that he has enacted for them. This is the reason for the common precept of diocesan statutes that the faithful are to be instructed in all diocesan laws that affect the laity. Some diocesan statutes explic-itly command all religious of both sexes to acquire a satisfactory knowledge of both the universal and the particular law concerning religious.3 It has also been established in a few dioceses that supe-riors are to have the laws and letters of the Ordinary that affect religious read publicly4 or explaineds in the religious houses. Reli-gious houses should thus possess either the complete diocesan statutes: or a list of at least the statutes that affect religious. Every religious house should also have a file under the beading of the diocese or the. local Ordinary. In this file all letters of the Ordinary that are in any way legislative in character should be preserved. Precepts or instruc-tions of a permanent nature given orally by the Ordinary should be reduced to writing and enclosed in the same file. This will help to. prevent the misunderstanding that is always a danger in. a mere oral expression of law, precept, or instruction, and it will also place this necessary knowledge at the disposal of future superiors. One or two. dioceses have commanded that all public documents concerning the relations between the diocese and the religious should be shown to the local Ordinary at the quinquennial visitation.6 II. Ordinar~t Confessors (canon 520, § I) Canon 520, § 1 commands that an ordinary confessor be appointed for.every house of religious women. Relying on a reply of the Holy See given before the Code of Canon Law, some authors have held that there is no obligation of appointing an ordinary con-fessor for small houses that number less than six Sisters. This is 3Fargo 158; Acta et Decreta Concilii Provincialis Portlandensis in Oregon Quarti 171. The councils and dioceses cited in this and the following footnotes are in-tended as examples, not as a complete enumeration. Unless otherwise indicated the numbers with regard to councils and dioceses always refer to paragraph numbers. 4Fargo 155; Port. Ore. Prov. 169; Trenton 108. SPort. Ore. Prov. 7: Richmond 69. 6port. Ore. Prov. 170: Trenton 109. 141 JOSEPH F. GALLEN Reuiew [or Religious contrary to the better interpretation of the canon, since it is not in accord with the general wording of the canon nor with private inter-pretations given by the Holy See. The consequences of such a doctrine are also not desirable. Such small convents constitute a sizable fraction of the communities of a diocese. These convents are at least very frequently located in small and isolated towns, wh~re the only priest is the pastor. The pastor, since he exercises authority over the parish school and is well known to the Sisters, is not a desirable priest as confessor. The isolated location of so many of these communities would make the approach to another confessor most difficult. The evident intent of the Code is to give Sisters as much liberty and facility for confession as possible, but the opinion stated above would give many communities of Sisters almost no liberty or facility for confession. The Bishop of Belleville explic-itly states in his law that ordinary confessors must also be appointed for small houses.7 III. Obligations of Ordinary and Extraordinary Confessors (canons 520, § 1 and 521, § I) Diocesan law universally and insistently inculcates the obliga-tions of ordinary and extraordinary confessors of Brothers, nuns, and Sisters. The bishops demand that all ordinary confessors hear the confessions of tbelr communities once a week, on a suitable day and hour, agreed upon with the superior. One diocese has enacted that the ordinary confessor must never allow a second week to pass with-out hearing the confessions of the community to which be has been assigned,s The laws of another diocese oblige the ordinary confessor of religious women to report to the Ordinary if, for any cause, he has not fulfilled his duties for one month.9 At least two bishops state that wilful neglect of this duty can constitute serious matter.1° The following law is especially practical and opportune: "The ordinaries [i. e. ordinary confessors] of the Sisters are exhorted to be most zealous and self-sacrificing in giving ample opportunity to the Sis-ters, especially to those in isolated localities, of going to confes-sion.' ul The failure of the ordinary confessor to appear in convents in isolated localities causes an almost insoluble difficulty. The canonical solution is that the superioress should summon one of the supplementary confessors, but very few dioceses either in their statutes 7Belleville 34. 8Des Moines 81. 9Toledo 79. 10Davenport 32; Nashville 92. 11Davenport 32: Nashville 92: Owensboro 47. The italics in this and subsequent citations are mine. 142 Ma~t, 1950 LAY RELIGIOUS AND LAWS OF BISHOPS or diocesan faculties have appointed supplementary confessors. The extraordinary confessor may reside at a great distance, and the reli-gious are rightfully hesitant to call on him constantly. The next effort at a solution is for the superioress to make the use of occa-sional confessors as easy as possible, but the very nature of an iso-lated community reduces this solution to legal theory. The pastor is at least very frequently the only priest in the place,.and the work of the Sisters and the isolation of the town may make travel to another town a practical impossibility. It is also true that places at no great distance from large cities can be practically isolated. Equal fidelity is imposed by diocesan law on the extraordinary confessors, who are to perform their duties four times a year, prefer-ably during the Ember weeks. The bishops emphasize that confessors of religious are to fulfill their duties with a conscientious regard for the direction of souls towards the higher life of christian perfection. As means to this end diocesan law quite generally commands the ordinary and extraordi-nary confessors of religious to devote themselves intensively to the study of moral, ascetical, and mystical theology, of the common law of the Code concerning religious, and of the constitutions of the par-ticular institute.12 A careful reading of the canons on religious will show that very few of them directly affect the daily lives of religious. The obligation of these laws is usually incumbent on stiperiors. Modern constitutions also do not give many norms of the spiritual life. In the present practice of the Holy See constitutions are com-posed in great part of canons and other legal articles that the Sacred Congregation of Religious demands. It will, therefore, be oftentimes much more practical for the confessor to study the spiritual directory, ~scetical summary, or custom book of the institute rather than its constitutions. An exaggerated idea of secrecy must not prevent the superior from giving these books to the confessor. IV. Special Ordinary Confessors (canons 520, § 2; 528) The Bishop of Wheeiing states very clearly the sane norm of 12Confessors will find the following books helpful for a study of the laws that gov-ern lay institutes: IDom Pierre Bastien, O.S.B., Directoire Canoniqt~e a l'usage des Congregations ~ Voeux Simples (Bruges: Ch. Beyaert, 4th edition, 1933): Creu-sen- Ellis, Religious Men and Women in the Code (Milwaukee: The Bruce Pub-lishing Company, 3rd English edition, 1940); Rev. Fintan Geser, O.S.B., The Canon Law Governim3 Communities of Sisters (St. Louis: B. Herder Book Co., 1938) : Rev. Bernard Acken, S.3., A Handbook for Sisters (St. Louis: B. Herder Book Co., 1931). Bastien is especially helpful, since he also treats the legal articles that originate from the practice of the Sacred Congregation of Religious. 143 ,JOSEPH F. GALLEN Reoiew ~Cor Religious conduct in this respect: "All Religious are admonished to use this privilege of requesting a special confessor only for their spiritual good and greater progress in religious virtues, apart from all human con-siderations. Should a special confessor perceive that there is no need of him, let him dismiss the Religious prudently."'13 The special con-fessor himself 'is in the best position to judge whether his work is necessary or proportionately useful. He should observe the prudent norm of the law quoted above also at the time that the religious asks him to be a special confessor. It is frequently possible for a priest to realize at the time of the petition that the particular religious will not profit by having a special confessor. It is even possible to encounter a religious who asks for a special confessor and yet has no idea of the purpose of such a confessor. It is not unknown for a reli-gious to be under the impression that all religious should have a spe-cial director. Even priests can be imbued with the same principle. Spiritual books and maxims can be misunderstood in this matter. V. Supplementarg Confessors (canon 521, § 2) Canon 521, § 2 commands the local Ordinaries to appoint at least two supplementary confessors available for each convent of reli-gious v~omen in their dioceses. These confessors may be summoned in particular cases for one or more Sisters or even for the entire com-munity, for example, in the absence of the ordinary confessor. The extraordinary confessor of the commuhity is always to be considered also a supplementary confessor. As has been stated above, very few dioceses mention the supplementary confessors either in their statutes or diocesan faculties, but their appointment can be and oftentimes is made by other means.In some dioceses all the pastors as well as all ordinary and extraordinary confessors of religious women are the supplementaries for all convents of the diocese.14 Harrisburg assigns this office to all pastors of the episcopal city and of each deanery for the religious women of that particular district.~s Other dioceses men-tion that the supplementaries will be announced in opportune time by the 10ca1 Ordinary.~6 VI. Occasional Confessors of Religious Women (canon 522) Sisters are well aware that, for peace of conscience, they may go to confession in any legitimately designated place to any confessor ~3Wheeling p. 52. ~4Buffalo, Dubuque, Peoria, Pueblo. The diocese of Des Moines has the same but excludes the pastor. 15Harrisburg 27. 16port. Ore. Prov. 188: Trenton 112. 144 ' Ma~ , 1950 LAY RELIGIOUS AND LAWS OF BISHOPS approved for women. Diocesan law usually merely reaffirms the canon in this matter. However, there is a reminder that the right given by canon 522 does not free anyone from the observance of. religious discipline.17 VII. Place for the Confessions of Religious Women (canons 522, 909-910) The Code of Canon Law prescribes that the confessional for Sisters should ordinarily be placed in their chapel and that their con-fessions are not to be heard outside the confessional, except in case of sickness or real necessity, and with the observance of the precimtions prescribed by the local Ordinary. It is admitted that there can more readily be a justifying cause for placing the confessional of Sisters outside the chapel, for example, in the sacristy, a room adjoining the chapel, or some other convenient room. It is forbidden to hear the confessions of women and also of religious women outside of the con-fessional except for reason of sickness, weakness of old age, deafness, the probable danger of a sacrilegious confession or of seriou~ infamy, and for other reasons of like import. When a place is to be destined habitually for the confessions of Sisters, it should be designated by the authority of the local Ordinary or according to the norms that he has established. Diocesan law may command that it be designated by the local Ordinary.18 At such times as retreats it is frequently necessary to erect additional movable confessionals in the convents of Sisters, and practically always these confessionals are outside the chapel. " The designation of such temporary places of confession may be made by the superioress or the confessor. The Second Plenar~ Council of Baltimore~9 and diocesan law in general in the United States rigidly enforce the canonical prescriptions on the place for the confessions of women. One diocese has enacted a reserved suspension against confessors who violate these norms,2° and in some other dio-ceses a confessor is liable to a suspension for the same violation3~ For hearing confessions within the papal cloister of nuns of sol-emn vows the Holy See has prescribed the following precautions: "Two nuns shall accompany the confessor to the cell of the sick nun and shall wait there before the open door of the cell while the priest hears the confession, and accompany him again when he returns to IZ'Port. Ore. Prov. 183. ISSavannah-Atlanta 51. WConc. Plen. Bait. II, 295-296. 20Cheyenne I, 109, 115. 21Philadelphia 31: Pittsburgh 119, 1: Scranton 52, 2. 22Sacred Congregation of Religious, February 6, 1924. Cf. Bouscaren, Canon Law Digest, I, p. 318. 145 JOSEPH F. GALLEN Review/or Religious the monastery gate.''22 Some diocesan statutes also prescribe that the door is to be left op.en while the .confession of any sick woman is being heard,va It is evident that the door is to be closed if there is any danger whatever of the confession being overheard. This excep-tion is also stated in diocesan law. The emphasis on place with regard to the occasional confessor of religious women has caused at times the error that the legitimate place is required for the oaliditg of any confession of women or at least of religious women. Place as such is required only for the liceity of the confession. Therefore, the legitimate place is not required for valid-ity in the case of the ordinary, special ordinary, extraordinary, or supplementary confessors of religious women. The same is true of any confessor wbb already possesses special jurisdiction over the reli-gious woman whose confession be is to bear, for example, a retreat master. It is certain from a reply of the Code Commission that the legitimate place is required for the validity of confession to an occa-sional confessor of religious women, not by reason of ~itself, but simply because the Code has made it one of the two essential condi-tions for gi~;ing him jurisdiction over the religious woman whose confession be is to hear and which be otherwise lacks. Even in this case there will be little fear in practice of an invalid confession. If the confessor has even probably and according to his prudent judg-ment any of the reasons listed above that justify the hearing of the confessions of women outside of the place of the confessional, the confession will be certainly valid. VIII. Opportunitg [or Confession (canon 892) Diocesan law in general reaffirms canon 892, which obliges pas-tors and all priests who have the care of souls to hear the confessions of the faithful in their charge whenever they reasonably ask to be beard. The bishops state that there are to be fixed days for confes-sion, which are not necessarily to be confined to Saturday but are to include as many days as are necessary for the particular church.24 Other fixed days are the vigils of feasts and the day before First Fri-day. Several dioceses command that confessions be heard before Mass on Sundays, holydays, and First Fridays, but these confessions must not be permitted to delay the beginning of Mass. Confessions are also to be beard at the reasonable petition of the faithful outside of tbes~ fixed times. 23Buffalo 73; Pueblo 148. 24Cf. Conc. Plen. Balt. II, 291. 146 May, 1950 LAY RELIGIOUS AND LAWS OF BISHOPS A second and sufficiently large class of diocesan statutes prescribes that confessions are to be heard before and even after daily Mass in the parish churches.2s It seems strange that diocesan law, which has granted the daily opportunity of confession t6 the very pious faithful who attend daily Mass, has not extended a similar facility to reli-gious. One diocese has given the daily opportunity of confession to religious.2~ This singularity is intensified by the fact that the basic reason for the greater opportunity of confession could ~not have been unknown to diocesan legislators. Cardinal Glennon stated in his statutes of 1929: "It is clearer than the noonday sun that our Holy Mother Church, in favoring the frequent reception of Holy Com-munion, by that very fact demands that the faithful be given a fre-quent opportunity of confession even on weekdays.''27 It will be of interest to study the documents of the Holy See con-cerning the greater opportunity to be giv.en to religious for confes-sion. The first pertinent document is the Code of Canon Law itself, which in canon 595, § 1, 3° does not say that religious are to be given the opportunity of confession once a week but at least once a weeh. Th~ second document is the Reserved Instruction on Daily Communion and Precautions to be taken against Abuses.2s The instruction opens with a general section, which applies also to reli-gious. In this section the Sacred Congregation first reaffirms the principle of Cardinal Glennon: "Together with frequent Commun-ion, frequent confession also must be promoted.''29 The Sacred Con-gregation then speaks of the daily opportunity of confession before Mass: " . . but that the faithful who live in communities should not only go to confession on stated days but should be free to go, without any remarks from their Superior, to a confessor of their own choice, and, what is especially important, that they should have the opportunity to mahe a confession also shortly before the time of Communion.''~° The text of these words shows evidently that they apply also to religious. In the very next paragraph the Holy See reaffirms the same principles: "Accordingly Pastors of souls must make every effort to provide in each community, according to the 25Belleville 111; Boston 75; Brooklyn 175: Charleston 95; Evansville 71; Gal-veston p. 34; Indianapolis 69: Lincoln p. 35; Natchez 128: Paterson 155: Trenton 173. 26Raleigh 54. 27St. Louis 75. 28Sacred Congregation of the Sacraments, December 8, 1938. The complete English translation can be found in Bouscaren, Canon Law Digest, II, pp. 208-215. 29Instruction II~ 2: Bouscaren II, p. 210. 30Instruction, ibid.: Bouscaren, ibid. 147 JOSEPH F. GALLEN Review for Religious number of members, one or two confessors to whom each one may freely go. They must keep in mind the rule that, where frequent and dail~l Communion is in vogue, frequent and dail~l opportunitg for sacramental confession as far as that is possible, must also be afforded."zl The last pertinent document is the new list of questions for the quinquennial report to the Holy See, where we find the question: "'Do Superiors diligentlq see to it that confessors be easil~l available before Communion . . . ?32 This question refers to all classes of reli-giotis institutes approved by the Holy See. The Sacred Congregation of Religious could not reasonably ask religious superiors whether they were providing confessors before Communion unless, in some sense at least, it was incumbent upon superiors to make such provision. The do.ctrine of more frequent opportunity for confession, con, sequent upon the instruction quoted above, is not unknown in can-onical commentaries. Thus one author states universally: "Wherever frequent or daily Communion is practiced, adequate opportunity for sacramental confession must be provided frequently, i. e. at least two or three times a week.''3~ This opinion was written before the pub-lication of the new questions of the quinquennial report added greater weight to the doctrine on frequent opportunity for confes-sion, at least with regard to religious. The following conclusions appear to be evident: 1) It is at least the desire of the Holy See that local Ordinaries and religious supe-riors provide, as far as they can conveniently do so, an opportunity for confession before daily Mass to religious, and especially to Brothers, nuns, and Sisters. The greater necessity with regard to lay institutes arises from the fact that confessors reside in the houses of clerical institutes. 2) As a general norm, the priest who says the daily Mass in houses of Brothers, nuns, and Sisters is the one to give this opportunity. It would be incredible that the Holy See did not realize that this priest is ordinarily the only confessor who can be in the religious house, with any convenience, at the time of daily Mass. 3) The instruction quoted above warrants a wide interpretation of canon 522, which treats of the occasional confessor of religious women. Such a confessor may not only enter the confessional before 31Instruction II, 2, a); Bouscaren, ibid. 32The List of Questions for Religious Institutes and Societies of Pontifical Right (Rome: Polyglot Printing Press, 1949), q. 85. 33J. N. Stadler, Frequent Holg Communion (Washington: The Catholic University of America Press, Inc., 1947), p. 134. 148 May, 1950 by the confessor. 4) should provide at least tunity of confession. able. 5) The time of confessions. LAY RELIGIOUS AND LAWS OF BISHOPS daily Mass when he is requested to do so by the superior or one or more of the religious but he may himself spontaneously enter the confessional at this time.34 The daily opportunity of confession is at least a directive of the Holy See and may thus be licitly introduced The designation of the place for confession one place that is suitable for the daily oppor- The chapel will very frequently not be suit-the daily Mass should not be delayed by such The practice of the daily opportunity of confession must also be commended because of its intrinsic merit. Many religious will occa-sionally take advantage of the opportunity and there will be no rea-son whatever to notice the religious who believes that he must go to confession before Communion. Some very highly esteemed authors have advised eliminationof precedence in receiving Communion, that the abstention from Communion by a particular religious might not be noticedP5 If the daily opportunity of confession is given, there will be no need of abstention from Communion. Furthermore, the efficacy of the elimination of precedence for this purpose, at least in the United States, can be very seriousl3) doubted. A glance at the Catholic Directory reveals at once that by far the greatest number of " religious houses is composed of convents of Sisters. I believe it also safe to assert that about two-thirds of these convents contain fifteen or less Sisters. A study of the number in the convents of four large Eastern dioceses grouped together reveals that 68 per cent of the con-vents contain 15 or less Sisters, 50 per cent have less than 12, and 41 per cent have less than 10. Convent chapels are also usually small. The consequence is that no matter what place the Sister takes in chapel or what order is followed in receiving Communion, her abstention will be very noticeable in the greater number of convents. IX. Mone~ Offerings in the Confessional All confessors in the United States are forbidden by the Second Plenary Council of Baltimore to receive even voluntary money offerings of any nature and for any purpose, including Mass stipends, in the confessional.36 This law is quite generally reaffirmed in dio- 34Cf. Regatillo, lnstitutiones luris Canonici. I, n. 670 to the contrary with re~ard to liceity. ssCf. Bergh, Review for Religious, III (1944) 262-263: Creusen, ibid., VIII (1949) 89-90. ~r'Conc. Plen. Balt. II, 289. 149 JOSEPH F. GALLEN Review for Religious cesan statutes, which in some dioceses extend the prohibition to offerings made on the occasion of confession. The severity with which the Baltimbre law is urged is manifested by the fact that the" confessor who violates it is punished with a suspension in several dioceses.37 Religious, therefore, should not offer Mass stipends to a priest in the confessional. X. Interference in the Internal and External Government of an Institute of Religious Women (canon 524, §. 3) The prohibition of this interference by canon 524, § 3 directly affects only the ordinary and extraordinary confessors of nuns and Sisters. However, no one, unless properly delegated to do so, may assume or obstruct authority that is legitimately possessed by another. Therefore, from the very nature of the matter, this interference is forbidden to all, clergy or laity. Greater vigilance will be required from those whose office or duties render the transgressions of this pre-cept more possible, such as pastors, chaplains, the special ordinary and supplementary confessors, and retreat masters. The internal government is the authority proper to the superiors of a religious institute.Its object is the order of the day, community and spiritual exercises, the transfer and employments of subjects, permissions, dispensations in disciplinary matters, penances given by superiors, the observance of religious discipline, the admission to the postulancy, novitiate, professions, etc. By external government is meant the relation of the community to external superiors, that is, the Holy See, the local Ordinaries, and regular superiors in the case of nuns subject to regulars. This authority includes such matters as the erection and suppression of religious houses and tbe external activity of the institute. No priest or confessor should intrude his ;:lirections, counsels, and much less his commands in such matters. When asked he may give for the particular case the sense of the obligations of divine or ecclesi-astical law and he may also state what he thinks is the better, the more practical and prudent policy in a particular matter. He may not, however, authoritatively impose his will in these matters. For example, he may not command that the employment of a Sister be changed but he may advise her to ask the superior for such a chfinge. He may recommend a candidate for admission into an institute but he may not command that she be admitted. 37Altoona 41; Harrisburg 40, 1"; Philadelphia 32; Pittsburgh 118, 1"; Wheeling p. 32. 150 May, 1950 LAY RELIGIOUS AND LAWS OF BISHOPS The laws of the bishops of the United States manifest great interest in the protection of the internal government of religious institutes. The bishops adopt primarily a positive attitude by pre-scribing that all priests and especially pastors are, as far as possible, to aid religious in spiritual and temporal necessities and so to arrange matters that the religious may be able to live according to their rule.38 The bishops extend the' prohibition of the Code to all con-lessors, 39 priests?° and especially to chaplains41 and pastors.42 In some dioceses chaplains are-explicitly commanded to abstain scrupu-lously from all public judgment or criticism of the religious or of their actions.43 The avoidance of the appearance of interfering in internal, gov-ernment will oftentimes demand a very delicate and sensitive pru-dence from the confessor and especially from the chaplain. Sisters should aid and not obstruct priests in the fulfillment, of their obli-gation. It would be profitable for some religious to recall that they are obliged to fulfill not merely the directions of superiors of which they approve, that the directions of which they do not approve do not by that very fact constitute matter for appeal to the confessor or chaplain, that in the presentation of any grievance to a priest they use care to give not only the facts and arguments for themselves but also those against themselves, and, finally, if they repeat to others the advice of a priest, they are to use scrupulous care to repeat his advice accurately and completely. The priest in these matters is in a defenceless position. It is possible for a confessor or a priest to have some false prin-ciples in this matter. He should never verify the plaint of one mother general: "You would think that all confessors believed that all superioresses were always wrong." The presumption of the con-fessor should be that the superior is right; the contrary is to be proven. Otherwise he brings to the confessional a principle that is at least obstructive of authority. Sympathy for penitents is a most laudable and Christlike virtue in a confessor but it should not blind ¯ 38Fargo 160, 1; Lincoln p. 23; Natchez 275; New Orleans 275, 310; St. 30- seph 33. 39Fargo 160, 1; Indianapolis 46, 2: Los Angeles 64: Salt. Lake 47: San Fran-cisco 115; Savannah-Atlanta 50; Wheeling p. 53. 40Fort Wayne 158: Harrisburg 26: Los Angeles 64: Port. Ore. Prov. 179. 41Dubuque 68; Evansville 45: Fargo 137; Indianapolis 44: Nashville 68 (b); Omaha 104, 1"; Pueblo 68; San Francisco 108: Toledo 71. 42Fargo 160, 1: Nashville 68 (a) ; Salt Lake 47: San Francisco 115. 43Fargo 137; Omaha 104, 1". 151 ~OSEPH F. GALLEN him to the truth that a great many people are not good witnesses in a matter of self-interest. A very brief experience in the priesthood, if thoughtful, will reveal that personal difficulties have at least the tendency to focus the light on favorable facts and arguments and to leave in shadow and darkness the contrary facts and arguments. It is also to be presumed in matters of external conduct that superiors have a much more complete and accurate knowledge of the subject than the confessor. It is likewise to be realized that the discontented, insubordinate, and factious religious very frequently and eagerly seeks to ally priests to her cause. She does not always fail, and the accurate measure of her success is all too often and lamentably the consequent loss in religious discipline, unity, and obedience. Finally, the confessor must never forget that his primary norm is to direct a religious penitent to Christian perfection. If we take the example 6f a difficulty with a superior and suppose the confessor is certain that the superior is in error or even bad faith, the advice of the confessor should not always be to stand up for one's rights or to appeal the matter to a higher superior. The norm of perfection will very fre- quently be to submit to such an action of a superior at least with resignation; the higher degrees of perfection are to submit with glad-ness and joy, and even with desire. XI. Chaplains as Confessors (canon 522) Four or five dioceses forbid a chaplain to hear the confessions of the Sisters of the convent, unless he has the special jurisdiction requi-site for religious women. The sense of this prohibition must be that the chaplain is not to obt.rude on the duties and rights of the ordinary confessor, siiace canon law gives to any priest approved for the con-fessions of women the right of being validly and licitly the occa-sional confessor of any religious woman. Such a prohibition will also in practice not be in conformity with the daily opportunity for confession explained above. our CONTRIBUTORS RICHARD LEO HEPPLER is chaplain at the Novitiate of the Franciscan Broth-ers of Brooklyn. C. A. HERBST and LEO A. CORESSEL are members of the faculty of St. Mary's College, St. Marys, Kansas. SISTER M. DIGNA is professor of psy-chology at the College of St. Scholastica, Duluth, Minnesota. ,JOSEPH F. GALLEN is professor of canon law at Woodstock College, Woodstock, Maryland. 152 .uesUons and Answers .~13~ Our constitutions prescribe that the Little Office of the Blessed Virgln be recited in common every day. (I) Must the common recitation be in Latin7 (2) If one is absent from the common recitation, is one obliged to recite that part of the office privately? (3) May one who is obliged to recite the Little Office privately do so in English? (4) Must the external rubrics (lowering of the sleeves, prostrations, and the like) be observed when one says the Office by oneself? (1) Unless the constitutions prescribe otherwise, religious who are bound to the recitation 0f the Little Office by reason" of their con-stitutions only, may recite or chant the Little Office in common in the vernacular, provided an approved translation be used. (2) The obligation of reciting or chanting the Little Office imposed by the Constitutions per se rests on the community, not on the individual. Hence if a religious is absent from the common reci-tation of the Little Office he is not obliged to recite it privately unless the constitutions or custom require him to do so. (3) When the constitutions prescribe that the Little Office must be recited in common in Latin, those who are excused from the com-mon recitation but still obliged by the constitutions to recite it pri-vately may recite it in the vernacular unless the constitutions pre-scribe otherwise. (4) In the private recitation of the Little Office the rubrics (kneeling, st'anding, and the like) need not be observed--much less such customs as are mentioned by way of example in this question. We may add a word here about the requirements for gaining the indulgences attached to the recitation of the Little Office of the Blessed Virgin. (a) When the Little Office is recited publicly it must be recited in Latin in order to gain the indulgences. But when it is recited privately the indulgence may be gained for the recitation in th~ vernacular (S. Cong., Indulg., 28 aug., 1903). (b) The recitation of the Little 'Office of the Blessed Virgin is considered private (as far as indulgences are concerned) even though it is recited in common by a religious community, provided that it is recited within the walls of the religious house, or even in the church or public oratory with the doors closed (S. Cong. Indulg. 18 dec., 1906). Additional informa-tion regarding the Little Office may be found in an article entitled "The Little Office of Our Lady" in REVIEW FOR RELIGIOUS, Jallu-ary 1947, p. 18. 153 QUESTIONS AND ANSWERS Review for Religiohs 14 In order to obtain the plenary indulcjence at the moment of death attached to the so-called "happy death" crucifixes, is it necessary that the dylncj person hold the crucifix in his hand, or is it sufficient that it be attached to his person in some other way? The answer to this question is contained in a declaration of the Sacred Penitentiary given June 23, 1929, in the following words: "Anyone of the faithful being at the point of death, who shall kiss such a blessed crucifix, even if it does not belong to him, or who shall touch it in any way, provided that having gone to confession and received Holy Communion, or if unable to do so, being at least con-trite, he shall have invoked the Most Holy Name of Jesus by pro-nouncing it if he could, or if not, by devoutly invoking it in his heart, and who shall patienffy accept death from the hand of God as the wages of sin, shall be able to gain a plenary indulgence." [Acta Apostolicae Sedis, 21 (1929), 510]. It may be helpful to our readers to recall that this indulgence for the dying is one of the few that may be gained ?or oneseff outside of Rome during the Holy Year of 1950. IS What is to be said of the policy of lay rellcjious superiors (Brothers and Sisters) who forbid their subjects to fast durincj Lent and at other times when the law of the Church prescribes fastincj? Several points need to be recalled before this question can be clearly and satisfactorily answered. 1. Theologians and canonists speak of tWoodifferent standards of fasting, absolute and relative. Both standards allow only one full meal a day (dinner), which may be taken about noon or in the eve-ning. This is the only meal at which meat is allowed. The differences between the two standards concern the other two meals, breakfast and lunch (supper). These differences are described as follows in Theological Studies, March, 1949, pp. 93-94: "According to the absolute norm, there is a fixed limit for these repasts, which limit applies to everyone. This limit has been tradi-tionally phrased in terms of two and eight ounces, but these are merely moral estimates, and it is certainly safe to describe the abso-lute norm as allowing 'two or three' ounces for breakfast and 'eight or ten' ounces for lunch. "The essence of the relative norm is that it allows to some.ektent for varying individual needs." Each one is allowed what he needs at 154 Mag, 1950 QUESTIONS AND ANSWERS breakfast and lunch in order to preserve his health and do his work. However, even the most ardent proponents of this norm agree that it has some limit. They agree that the combined quantity of the two minor repasts must not equal a second full meal; and they usually agree that it should fall notably short of this quantity, for example, sixteen to twenty ounces. But it should be noted that they allow this quantity to be divided, according to individual needs, between the breakfast and supper; they do not set a hard and fast rule that allows only a meager breakfast. "Quantity is the primary difference between the absolute and relative norms, but not the only difference, particularly as regards breakfast. Though some explanations of the absolute norm are ~ather vague as to quality, it is rather commonly said that the break-fast is limited to 'bread and coffee or some other drink.' According to the relative standard, the only universal qualitative limit is that meat may not be taken at breakfast or lunch." 2. The law of fasting applies to all the faithful who have com-pleted their twenty-first year and who have not yet begun their six-tieth year. However, the law is not intended to impose an extra-ordinary hardship or to defeat a greater good; hence those who can-not fast without extraordinary hardship for themselves or others or without interfering with the duties of their state of life are excused from fasting. The very first number of REVIEW FOR RELIGIOUS (I, 42-46) contained a full explanation of these excusing causes, especially as they might apply to religious. .The canon law gives the power of dispensing from fasting to local ordinaries, pastors, and superiors of exempt clerical orders. Many other priests obtain the same power by delegation from one of these or from the Holy See. A dispensation may be given for any of the reasons usually assigned as excusing causes, and even for a less serious reason. But it may not be given without some good reason. Other priests besides those mentioned in the preceding paragraph cannot give a dispensation from fasting. But when they see that a person is really excused from fasting they may certainly tell him he is not obliged to fast. This may be done also by a prudent layman who knows both the law and the excusing causes. Hence lay reli-gious superiors (Brothers and Sisters) may certainly tell their sub-jects they are not bound to fast when they know that the subjects are excused. This is not an exercise of ecclesiastical jurisdiction; it is simply an unofficial declaration of an existing fact: namely, that an excusing cause is present. 155 QUESTIONS AND ANSWERS Retffeto for Religious Strictly speaking, there is no obligation to ask for a dispensation when one has a reasonable assurance, based on one's own judgment or on the decision of a competent adviser, that one is excused from fasting. It seems that some religious institutes have a rule or custom to the effect that subjects must always consult their confessors about fasting; but, apart from such special provisions, there seems to be no reason why the confessor must be consulted when one. has a clear excusing cause. 3. It should be obvious from what has been said that the abso-lute standard more readily admits of excuse than does the relative standard. For instance, it seems that comparatively few religious engaged in the active apostolate could fast regularly during Lent according to the absolute standard without hurting their health or their work; whereas a much larger number could safely fast according to the relative standard. Until a few years ago the dioceses of our country consistently enjoined the absolute standard; lately there has been a noticeably growing tendency to establish the relative standard. We presume that the question we have been asked to answer refers to conditions existing under the absolute standard of fasting; and our answer is based on that supposition. Now, to answer the question: A lay superior may make a pru-dent judgment that a subject is excused from fasting; and, granted this prudent judgment, he may counsel the subject not to fast. Moreover, the superior may even order the subject n~t to fast if an order is necessary. In this case the superior does not command the subject to.disobey the law of the Church; for in the supposition that an excusing cause exists the subject is not bound by the law. The superior may exercise this power of discretion and authority with regard to any subject who is excused from the law of fasting. Ordinarily, however, he should be content with counseling the sub-ject not to fast; the use of a command would seldom be advisable. Moreover, the superior should not act arbit[arily. It may be true that under the absolute standard of fasting the greater part of a com-munity would be excused from fasting, but this would not justify a policy of telling the whole community they are excused from fasting. Some religious can fast without harm to themselves or their work, and the superior has no right to tell them not to do so. The fact that the rigor of the absolute standard made it impos-sible for large numbers of religious to fast seems to have brought about a very undesirable condition in.some pla'ces. There is a ten-dency to look upon religious who do fast as "singular." This is a 156 May, 1950 sorry state of affairs in a religious house. QUESTIONS AND ANSWERS 16 I have read somewhere that laymen are forbidden to bless. Yet we d6 meet religious groups of nuns where the mother superior imparts a blessing fo her religious, e.cj. after an instruction or after giving a permission to cjo out. Would you kindly explain the nature and value of such a blessing? A distinction must be made between a public blessing, that is, ~ne given in the name of the Church by a duly authorized minister, and a prit, ate blessing, given in the name of the person who does the blessing. -Obviously only one who is a cleric is empowered to bless in the name of the Church. On the other hand there is nothing to forbid a parent to call down God's blessing on his child. That is what a lay religious, superior does when he blesses his subjects according to the directions of the constitutions or by custom. --17-- I have often come across a reference to Caussade, "Sacrament of the Present Moment." Could you tell me where I can find this treatise or book? Perhaps your readers would be interested in the substance of the idea, if it can be put in a few words. Caussade's idea of the "Sacrament of the Present Moment" is thus briefly explained by him in his Abandonment to Divine Provi-dence in Book I, Chapter I, Section II, p. 3: "There are remarkably few extraordinary characteristics in the outward events of the life,of the most holy Virgin, at least there are none recorded in holy Scripture. Her exterior life is represented as very ordinary and simple. She did and suffered the same things that anyone in a similar state of life might do or suffer. She goes to visit her cousin Elizabeth as her other relatives did. She took shelter in a stable in consequence of her poverty. She returned to Nazareth from whence she had been driven by the persecution of Herod, and lived there with Jesus and Joseph, supporting themselves by the work of their hands. It was in this way that the holy family gained their daily bread. But what a divine nourishment Mary and Joseph received from this daily bread for the strengthening of their faith! It is like a sacrament to sanctify all their moments. What treasures of grace lie concealed in these moments filled, apparently, by the most ordinary events. That which is visible might happen to anyone, but the invisible, discerned by faith is no less than God operating very great things. O bread of angels! heavenly manna! pearl of the 157 BOOK NOTICES Review [or Religious Gospel! Sacrament of the present moment! thou givest God under a~ lowly a form as the manger, the hay, or the straw. And to whom dost thou give him? 'esurientes implevit bonis' (Luke 1, 53). God reveals himself to the humble under the most lowly forms, but the proud, attaching themselves entirely to that which is extrinsic, do not discover Him hidden beneath, and are sen.t empty away.'.' (English translation from tenth French Edition, by E. J. Strickland, The Catholic Records Press, Exeter, England, 1921). BOOK NOTICES LIFE AND MIRACLES OF ST. BENEDICT, by St. Gregory the Great, is now published in a new translation by Odo J. Zimmer-mann, O.S.B., and Benedict R. Avery, O.S.B. This excellent trans-lation of a little spiritual classic is the first to appear in twenty-five years. It is the second of the four books of Dialogues of St. Gregory the Great, Pope and Doctor of the Church; and, apart from the famous Rule of St. Benedict, it is the only source we have for the life and character of the founder of Western monasticism. Tile trans-lators have succeeded in preserving the charming simplicity of St. Gregory's account, and the dialogue form gives the author an opportunity of making moral and doctrinal reflections on the miracu-lous events of Benedict's life. Gregory puts into the mouth of Peter, his deacon, questions we all would like to ask: "What an astounding miracle! . , . How is it possible for anyone to see the whole universe at a single glan.ce?" Then Gregory explains the wonderful vision of St. Benedict. This little treasure of spirituality, written primarily to encourage the Italian people in a time of war and devastation, contains an excellent and timely mess~ige for the world today. (Col-legeville, Minn.: St. John's Abbey Press, 1949. Pp, xv q- 87. $2.00 [cloth]; $.90 [paper].) I1qIGO DE LOYOLA, by Pedro Leturia, S.J., portrays the early life of Ifiigo, before he was wounded and converted and set on the jour-ney that led to his using the name of Ignatius and founding th~ Society of Jesus. The work is scholarly and scientific, not popular. The translator is A. J. Owen, S.J. (Syracuse, N. Y.: LeMoyn~ College Press, 1949. Pp, xiii ÷ 209. $4.50.) THE SPII~ITUAL LIFE OF THE PRIEST, by Father M. Eugene Boylan, O.C.R., is a collection of articles which originally appeared 158 May, 1950 BOOK NOTICES in The Priest. Purposely dir.ecting his essays to the American clergy, with American conditions in mind, and with his usual pru-dent and fearless approach, Father Boylan discusses several aspects of a priest's spiritual life in an unmistakably practical way. His pur-pose is to help the priest form an attitude of mind rather than to map out a program. "If that attitude is correct and sincere, and has its roots in a man's heart and in his convictions, he should not have over-much difficulty in planning his own spiritual life with the help of a competent adviser, and adapting his plan, without destroying it, to each set of circumstances." Worthy of special mention is the chapter on clerical celibacy. (Westminster, Md.: The Newman Press, 1949. Pp. 161. $2.50.) SCALE THE HEIGHTS, by Canon Paul Marc (translated by Rev. Joseph A. Fredette), is a collection of brief, meditative essays written to inspire lay persons to seek for perfection. The subjects treated include the Mass, prayer, the use of time, the Blessed Virgin, the value of life. The simplicity and fervor with which the book is written cannot fail to impress the reader; at times, however, an over-charge of emotion mars the effectiveness of some of the chapters. Though written originally for the laity, religious will find the book helpful in appreciating the motives thatshould direct their lives. (New York: Frederick Pustet Co., 1949. Pp. xii + 236. $3.00.) The Church wants Catholics everywhere, even in mission areas, to study the history of the Church in their own locality. Up to now, the lack of a suitable textbook has been a hindrance to such study in the seminaries of the United States. THE CATHOLIC CHURCH IN THE UNITED STATES, by Theodore Roemer, O.F.M.Cap., fills this need. At first sight, one would think the organization of the book most artificial, as each chapter covers a ten-year period. But the story r'eads with a sweep and without ever losing sight of the fact that Catholic history in the United States is just a tiny part of the larger story of the Church universal. (St. Louis: B. Herder Book Com-pany, 1950. Pp. viii + 444. $5.00.) FAIR AS THE MOON, by Father M. Oliver, O.Cist.R., is intended to portray "the sweet humanity of our mother." The author makes Our Lady imitable in every respect: as child, as young maiden, as a real mother. He reveals the too often neglected human side of Mary in such a way that it inspires a truly warm, personal love, and com-plements reverential love. (Dublin: M. H. Gill U Son, 1949. Pp. xi q- 235. 12s. 6d.) 159 BOOK NOTICES Reoieto /:or Religious Another book on Our Lady is MARY THE BLESSED THE BE-LOVED, by Father Timothy Harris. It presents in a succinct and readily understandable way the Church's teaching on the Blessed Virgin. A thorough reading of this book will help the ordinary person to grasp the dogmatic foundations of devotion to Our Lady and to disl~inguish what is of faith from what is mere opinion. Each chapter refers to some definite feast or liturgical season. For this reason the book should be useful for special readings about Mary, as well as for sermons and conferences on the occasion of Mary's feasts. (Dublin: Clonmore ~ Reynolds, Ltd., 1949. Pp. 119. 7s. 6d.) Among the latest competent and well-documented volumes that describe the development of individual religious congregations of women are Sister Mary Borromeo Brown's HISTORY OF THE SISTERS OF PROVIDENCE OF ST. MARY-OF-THE-WOODS, Volume I (New York: Benziger Brothers, 1949. Pp. xiii + 826. $6.00), and two volumes on the history of the Congregation of the Immaculate Heart of Mary, Monroe, Michigan, by Sister M. Rosalita: No GREATER SERVICE and ACHIEVEMENT OF A CENTURY (Detroit: Evans-Winter-Hebb, Inc., 1948. Pp. xx ÷ 863, and xiii + 299. $15.00 per set). Both congregations are responsible for part of the magnificent development of the Church around the Great Lakes region. All three volumes are decidedly readable and valuable addi-tions to the history of the Church in North America. Those interested in theology for the layman will welcome the publication of GOD AND THE WORLD OF MAN (Pp. viii ÷ 318), by Theodore M. Hesburgh, C.S.C., and THE CHRISTIAN VIRTUES (Pp. xi -k 361), by Charles E. Sheedy, C.S.C. They are the first two volumes of the University of Notre Dame Press religion series. The first volume includes a chapter defining theology and explaining its sources and another chapter on the nature, obligation, rule, and subject matter of faith; and the remainder of the book is given to these tracts of theolbgy: The One God, The Holy Trinity, Creation, The Elevation and Fall, The End of the World'and of Man. The second volume contains the course on Christian morals that has been given to students at the University of Notre Dame during the past several years. It includes the moral theology treatises on Principles and Precepts. In general, both volumes seem excellent for their pur-pose and should make good texts for college and university classes, as well as for summer sessions in theology for Sisters. For the most part, both texts avoid disputed questions, and the treatise on moral 160 May, 1950 BOOK NOTICES " theology contains no "problems for discussion." There is much to be said for these methods, but they have disadvantages, too. Avoidance of disputed questions helps to avoid confusion, but it also tends to undermine confidence when the students later find out that there are different opinions. And the avoidance of the discussion prob-lems, besides keeping the book from becoming too large, also prevents an unwholesome "casuistic" attitude. However, without working problems the students will hardly learn moral theology; hence teachers will have to supply them. (Notre Dame, Ind.: University

Issue 2.2 of the Review for Religious, 1943. ; A. M. D. G. Review for Religious MARCH 15, 1943 "Prudent Use Of Confession Privilecjes ¯ . . The Editors T,heParticular Examen . Timothy Brosnahan '-Hi~ldeh Saint of NaZareth ,. Matthew Germlng Mani~esta÷ion of Conscience . Adam C. Ellis Divine Priestly Vocation . James T. Meehan Recommended Spiritual Books ¯ ¯ . Adgustine Klaas ; Communications Book Reviews Oues+ions Answered Decision~ of the HOI~ See VOLUME II NUMBER 2 REVIEW FOR RELIGIOUS VOLUME II MARCH, 1.5, 1943 NUMBER CONTENTS THE PRUDENT USE OF CONFESSION PRIVILEGES--The Editors74 SOME NOTES ON THE PARTICULAR EXAMEN-- Timothy Brosnahan, $.J . , 85 BOOKS RECEIVED . : . 90 HIDDEN SAINT OF NAZARETH~Matthew ~3erming. S~J .91 SUPERIORS AND MANIFESTATION OF CONSCIENCE-- Adam C. Ellis, SJ . 101 THE DIVINE PRIESTLY VOCATION--2ames T. Meehan, $.J. 109 RECOMMENDED SPIRITUAL BOOKS--Augustine Klaas. S.~J. 117 COMMUNICATIONS (On Spiritual Direction) .123 BOOK REVIEWS (Edited by Clement DeMuth, $.J.)-- Soul Clinic; Chapters in Religion: A Short Breviary for Religious and the Laity: The Our Father: The Spiritual Direction of Sisters; A Book of Simple Words: The Pater Noster of Saint Teresa; Ten Blessed Years: Happy Hours with Christ: Hope of Life; These Two Hands;-The Way of the Blessed Christ: The March to Liberation; Maryknoll Mis-sion Letters; Mary of the Magnificat; Praying with. the Povetello; The. Commonwealth ~ of Nations and the Papacy . 130-139 DECISIONS OF THE HOLY SEE . ~ . 140 QUESTIONS AND ANSWERS-~ 8. Questions in Confessional after Absolution . 141 9. Manifesting Community Difficulties to Confessor . 141 10. Differefice between Permission and Dispensation . 142 11. Power of Blessing Beads with Crosier Indulgence . 143 12. Studi.es during Canonical Year . : . . . 143 13. Superior's Obligation to Mail Letters .143 14. Use of Convent Chapel for Portiuncula Indulgence . 144 15. Genuflecting when Blessed Sacrament is Exposed . 144 16. Genuflecting before Holy Communion .144 REVIEW FOR RELIGIOUS, March, 1.945. Vol. II. No. 2. Published bi-monthly: January, March, May. 3uly, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter ,January 15, 19420 at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.2., G. Augustine Ellard, SJ., Gerald Kelly, S.'j. Copyright, 1943. by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this ~eview and the author. Subscription price: 2 dollars a year. Printed in U. S. A. The Prudent Use ' ot: Con[ession Privileges The Editors WHtiEoNn, wwee cinointifainteedd tohuer dOiswcun srseimona rokfs s tpoi rdiitrueaclt idoinre bcy-the ordinary confessor. As a matter of fact, the Code of Canon Law grants to .religious many privileges of confessing, under certain circumstances, to other _priests. Some of our readers have suggested that, before concluding the discussion on spiritual direction, we should explain the prudent use of these privileges according to the mind of the Church. The suggestion appears very practical. Since the pub-lication of the Code, much has been written in explanation of the meaning and extent of these privileges; but compara-tively little has been said about their prudent use. For the sake of clarity, we shall firgt consider the confessors of Sis-ters, then apply our remarks, with the needed qualifica-~ tions, to the confessors of religious men. ¯The Ordinary Confessor The. conc.ept of the. ordinary confessor of Sisters. according to the mind of the Church, is a basic one to this entire subject. He. is not to be a mere confessor, This expression might sound shocking, if taken out of its con-text. Penance is a Sacrament; and as a Sacrament it is pro-ductive of graces which in themselves are more fruitful for the human soul than is spiritual counsel. And the greatest' work that a priest does in the confessional is to give abso-lution. There should be no mistake about that point; the sacramental value of absolution should never be placed be- 74 USE OF CONFESSION PRIVILEGES low spiritual advice, ~nd the first purpose of every penitent should be to perfect his disposition for the fruitful r~ceptic;n of the Sacrament. BUt religious are not ordinary penitents. They belong to-the spiritual elite of the Church. They are supposed to strive after perfection; and, they are entitled to the means conducive to p~erfection. One,of these means is the oppor-tunity of having expert spiritual guidance. True, to some extent this guidance is embodied in their rule, for .the rule contains the plan of a perfect life. Also, guidance is fre-quently available through their superiors. Despite these helps; however, all will experience, at least at times, the need of counsel that only a priest can give. It is the mind of the Church that in each community of Sisters, this priestly counsel should be given normally by the ordinary confessor. In making this legislation, the Church intends to provide the Sisters with direction that is capable, consistent, and uniform. It should be capable, because of their special position in the Church.; it should be consistent, because this is generally needed for progress; and it should be at least relatively uniform because of their uni-form manner of life, and because in their communities they live in very ~lose contact, and great differencesof direction could make for disagreeable situations.° Such is the ideal. It is not always realized in practice. Eccldsiastical superiors have no special charism that pre-vents them from making mistakes in their appointments: and at times they must appoint ordinary confessors who they. realize do not measure up. perfectly to the canonical standards. Like the rest of us, they cannot give what they do not hard. In these situatioris the Sisters must be both fair-minded and patient. If possible, they can avail them-selves of the other privileges given by canon la~; when this i~ impossible, they have every r~ason to trust in God. 75 THE EDITORS Extraord[nar'g and Retreat Confessors The Church also prescribes that Sisters have an extra-o~ dinary confessor, and a practically universal custom pro-vides yet anoth'~ confessor at the time of retreat.-. It may be well to consider just what use the Sisters are expected to make ofthese opportunities. Regarding the extraordinary confesssor, it id .not expected that everyone wilt wish his. advice, nor should be expected that he will volunteer direction to all. He given to all to safeguard the opportunity of .the few who may need his help. In a community .in which all find the ordinary confessor satisfactory, the work of the extraor-dinary could well be limited to hearing the 'confessions anal. giving absolution. The pru. dent use of the opportunity of consulting the retreat confessor is a subject as difficult as it is delicate. Let us begin by stating that some Sisters need this opportunity.° very much. They may have been in a small community all ye~ir, without an ordinary or extraordinary confessor in whom they had confidence and with relatively01ittle oppor-tunity of p~:ofiting by the various privilegCs accorded by canon law. Perhaps many problems have a~cumulated: perhaps, too, if they do not get help during the retreat in planning for the future, then they will never get.tit. Sisters belonging to this class should feel perfectly free to discuss .-their problems and plans with the retreat confessor; and he, on his part, should be quite willing to give all the time and help he can. The.case is different with the Sisters who have a good ordinary confessor during the year. All other things being equal, his-guidance should be sought in preference to that of the retreat confessor. The Siiters may say, of course, that at time of retreat they make a "yearly review"; but does this review necessarily bring ~up new problems? Or 7'6 USE OF CONFESSION PRIVILEGES again, they may say that during retreat the~ must plan f6r the future, and that in this planning they will need some guidance. This is true, but it can be overdone. They might discuss the general notion of this plan with their ordinary ¯ confessor before ~hey leave¯ for retreat. Unless the retreat is marked by very special inspira, tions, one can usual!y predict ahead of time along what line one is going to need a reno-vation Of spirit. Furthermore, when the plan is made, if one ¯wishes approbation for it, is it not better to.get th~ approbation from the priest who knows one and is to guide one in the keeping of it rather than from a priest one may never see again? Special Confessor or Director The foregoing are the confessional opportunities regu-larly provided for all. Many will find them sufficient for their needs and.ideals. Yet, there will always be a few who will need the habitual help of another priest, and many "who will rightly desire the opportunity of occasionally going tO another. The Church has provided for both kinds of exceptions to the general rule; and we can consider now the right use of these exceptional privileges. Roughly speaking, those Sisters who wish the habitual help of another confessor may be divided into two classes ¯ that can be exemplified as follows. Sister A does not wish to go to the ordinary confessor at all; she wants a substitute confessor for herself. Sister B is willing to confess to the. ordin~iry confessor at the .customary times; but she also wishes to go to confession periodically (say every week or ¯ every month) to another pr~iest. To the ordinary, Sister B. merely makes her confession; with the second priest, she discusses her spiritual life more in detail._ In other words, Sister B wants an extra confessor, who is to serve mainly as her spiritual adviser. Cases like these, though exceptio, ns to the general rule, 77 THE EDITORS are not to be branded as "singularities."" Considering the wid~ differences: of human temperament and hi, man needs, it is not surprising that even an excellent ordinary confessor will not satisfy everybody. The Code (in canon 520 § 2). takes cognizance of these diversities, by instructing the local Ordinary to be gracious in granting the request of such Sis-ters when they ask for a special confessor or director. In making this wise provision, the Church is not cater- ~n.g to the mere whim or caprice of the Sisters. The latter are to have a serious supernatoral reason for making their request. "In general, these reasons may be summed up as follo.ws: the Sister finds it extraordinarily difficult to mani-fest her consciende sincerely to the ordina~ry confessor, or she honestly judges that it would be to the greater good of her soul to have another confessor or director. The law pre-sumes that the Sisters give the ordinary confessor a fair trial before requesting another confessor or director. The canon law does not authorize the Sister to appoint her own~ special confessor or diiector. The appointment ¯ should come from the local Ordinary, upon her request. The request itself might take one of these two forms. The Sister might merely ask for the special confessor or director and leave the choice to the local Ordinary; or she might havea definite priest in mind and ask for him. In the sec-ondcase she is not fJ~ee from personal responsibility in making the choice. Naturally, the Ordinary Would not approve the choice if he knew the man to be incapable of fulfilling the office, but on the other hand, he is not alw.ays able to discern the hidden motives that might lie behind such a request. The Sister herself must judge that the choice is really for her spiritual good. Extra-confessional Director What of the Sister who makes her confession to the 78 USE OF CONFESSION PRIVILEGES ordinary confessor, but who wishes periodically to discuss the affairs of her soul with another priest, outside the con-fessional? Note that this case is different from that of Si~ter B, previously outlined: Sister B wanted direction in con-fession; in the case we are now considering the, direction is entirely separated from the confdssional. A few eminent canonists think that, since the director in this case is not to serve as confessor to the Sister, the .case need not, strictly speaking, be referred to the local Ordinary. We do not share this opinion. We think that, since this. second priest is really to serve as the Sister's spiritual direc-tor, he should be appointed by the Ordinary. ¯ However, even those who, in a spec.ulative way, hold the more lenient view on this one point, admit that the case involves serious . difficulties and demands special safeguards. It is a generally recognized ascetical rule ~that the con-fessional is the proper place for the spiritual guidance .of women, This rule is not absolute. It admits" of excep-tions; and no doubt there a're cases in which a Sister can receive more apt guidance outside the confessional. But these exceptions are rare, and the dangers involved should be recognized. If the Church demands certain quaIities of virtue, prudence, and maturity of the ordinary confessor, with much greater reason would she demand them of an extra-confessional director. If there is danger of wasting time in the confessional, there is much greater, danger of doing so outside. If an inordinate personal attachment might arise even from the confession.al, there is much more danger of this when the safeguards of the confessional are abolished. We wish to be correctly understood in this matter. It is wrong to be constantly suspecting people; and much-harm has come to many earnest souls through rash suspicions and rumors. But it is foolish, and may be quite wrong, for Sis- THE EDITORS ters to cherish the notion that, simply because they wish to discuss their spiritual life, these meetings never involve danger. In this matter, a bit of self-suspicion at the begin-ning can save a great deal of self-reproach at the end. V~rl~atever may be said tl~eoretically about the need of the local Ordinary's.permission for this extra-confessional director, it is certain that no Sister could adopt the practice of meeting her self-chosen, extraZcor~fessional director with-out at least the permission of her owri superior. The supe-rior should weigh this question very carefully. In practice, she could seldom give a confident judgment without con-sulting the local Ordinary, especially when the parties fare young and the visits frequent. Occasional Cont:essors Ttie number of Sisters who desire a special confessor or direc~0r is comparatively small; the number of those who might want the opportunity of occasionally consulting another priest besides the ordinary confessor is rather large. To guarantee the latter as much liberty of conscience as pos- /sible, the canon law provides for supplementary and occa-sional confessors. The supplementary confessors are appointed by the local Ordinary, assigned to definite houses or groups of houses, and given the special jurisdiction required for . hea'ring the confessions of religious women. The religious are free to summon any one of these or the extraordinary confessor. Not mhch need be said concerning the prudent ¯ use of this privilege. Since the confessors are designated by. the Bishop himsdlf, it may be presumed that they will be capable men. The principal danger of abuse would come from the Sister herself, were she to call for them needlessly, or at a needlessly inopportune time, or pi~rhaps from an unreasonably long distance. 80 USE OF CONFESSION PRIVILEGES In a large city, the privilege offhd supplementary con-fessors may have much practical value; but in general rfiost Sisters will'find the very wide concession of canon 522 more useful. ¯ Canon 522 allows Sisters to take advantag~ of the opportunity of confessing to any priest approved in the diocese for the confessions of.wgmen. The priest need not have the special approbation necessary for the confessors Of Sisters. The canon does not give permission to leave the house or to set aside the order of the house or the prescrip-tions of rule; but it does allow the Sisters to take advaiatage of any legitimate opportunity of confessing when they are outside the house, as well as to a priest who happens to be visiting the convent, or even of calling a priest to the con.- vent. In all cases, .the confessionmust be made in a place which conforms with the legislat!on of the Church for hearing the confessions of women. One phrase in canon 522 calls for particular attention hi, re. This privilegeis accorded to the Sister for her "peace of conscience." This phrase has b~en discussed and redis-cussed by canonists. Authorities now commonly agree that any confession seriouslymade satisfies this demand, in so far as the law is concerned. But the spirit behind the law must be kept in mind when we ,are considering the prudent use of this pri;cilege. Evidently, in framing this law, the Church did not wish to do away with all the prescriptions and counsels that she had laid down for the proper direction of Sisters. Certainly she ¯ does not wish by this one canon to set aside the maxims of Sound Catholic asceticism; and ~most certainly she does not wish to justify a departure from the more basic and neces-sary principles of moral theology. From both the canonical and ascetical points of view it is a mistake for a Sister'to go to another confessor for advice 81 THE EDITORS or to confess things that riaturally call for advice, if her ordinary confessor would prove equally satisfactory. The difficulty proposed or the matter confessed may be the very thin.g that the ordinary .confessor should know in order to give her progressive and helpful direction. Of course, there are occasions when the ordinary is not available. If, on these occasions, the Sister consults another confessor, she will be acting according to a sound ascetical practice if she refers the matter later to her ordinary confessor. The mistakes made in the use of this privilege can vio-late not merely ascetical principles, but also certain basic principles of m~ral theology. Perhaps We ~an illustrate by an example. Any priest knows that young people who are geowing addicted to certain bad habits are .prone to "shop arounff'maS.-the saying goes--for an "easy" confessor. In doing this they make two serious mistakes. They go from one confessor to another with the result that none of these transitory confessors can give them real help; and, when at last they settle on .the "easy" one, they choose him precisely because he does not have the qualities that a helpful con-fessor should have. Writing in the Comrnentarium Pro Religiosis for June- July, 1926, Father van Acken pointed out that some reli-gious who experience difficulties with regard to ~he ~eligious life in general or in regard to one of the vows in particular, are apt to make this same childish mistake. They need sympathetic direction, it is true, but also expert and firm direction. Because they fear this, they avail themselves of the privilege of canon 522 to "shop around" for a confes~ sot who will ask no questions or make no firm demands of them,. This is the gravest of all the abuses that can result from the imprudent use of the privilege. Needless to say, the Church never intended this favor to be a source of the loss of vocation and even a grave danger to the soul. Reli- 82 'UsE OF CONFESSION PRIVILEGES gious in extreme difficulties of this kind, more than any., others, ne, ed the help of a man who knows the demands of .the religious life. If they cannot get it, then God's grace must be sufficient for them; but if they deliberately avoid it. they expose their souls to extreme peril. Apptication t6 Religious Men Provisions for confessors of religious men follow the same general lines as the legislation for Sisters: In lay insti-tutes of men there must be one ordinary and one e, xtra-ordinary confessor for each housE; and the local Ordinary is to grant a special con.lessor to the individual religious who asks for one. The Code is silent about extraordinary and special confessors for professed members of clerical institutes; but it seems to be the common practice to pro-vide these. All religious men may confess to their priest superiors who have confessional jurisdictioh; and all have the privilege of confessing to any priest having the faculties of the diocese, even though not .specially approved for religious. The prudent, use of these privileges is governed by the same general principles we have explained in treating of the privileges of Sisters. By way of br.ief and practicalsum-mary, we may say that these principles are aptly indicated by two words: competence and consistenc~l. In regard to the principle of competence, religious must bear in mind that the Church, in allowing them to confess to all priests with diocesan faculties, does not thereby approve all these priests for the direction of religious. This applies .not only to diocesan priests but also to members of one's own institute. Some lack the experience, or the right attitude, or some other quality needed for sure guidance in certain delicate problems. To be more concrete in a matter of such great impor-. 83 THE EDITORS tance, let us say quite candidly that there are some prob-lems that a young religious must take particular pains to face and solve honestly. Notable among these may be mentioned a strongly rebellious spirit, a fundamental inability to live and work harmoniously with one's breth-ren, a genuine weakness in regard to temperance or chas-tity. To embrace the religious-statk permanently and above all to go on to ordination in" the face of serious doubts in such matters is wrong. The competent confes-sor knows this and will put the proper alternatives squarely before his penitent. Another confessor might fail to recognize the case as truly serious, or, if he does rec-ognize it, might be too hesitant in asserting the remedy. The grave .results of what is falsely termed "kindness" in this matter are too well known to need comment. As for the principle of consistenqt, we have already ¯ indicated that; even in the ordinary affairs of the spiritual" life, it is unwise to shift confessors or directors needlessly. In serious matters such as those mentioned above, this shifting will amount to gross imprudence, if it means that a religious goes from one confessor to another to the extent that even a competent confessor would not have the opportunity of recognizing a difficulty as habitual. Conclusion ¯ Although some of the statements made in this a'rticle may sound rather severe, yet we did not make them with the intention of minimizing the privileges granted by the Church. Rather, our one desire was to make these privi-leges more useful I~y showing how they fit into the entire scheme of canonical legislation and approved asceticism. 84 Some Notes on the Part:icular l:::xamen Timothy Brosnahan, S.J.~ | N OUR spiritual life two sacraments pla~r a most impor- I kant part: Penance, which cleanses our souls from sin and gives us special graces for self-conquest and the rooting out of irregular affections; and the Holy Eucharist, which unites our cleansed souls to God in charity. Corre-sponding to these two institutions of Christ are two exer-cises of our religious life of the highest importance: exam-ination of conscience and meditation. By the first we are. helped and prepared for the worthy and efficacious recep-tion of the Sacrament of Penance, as well as for reaping the fruits of past confessions; by the second we are disposed and prepared for union with Christ in the reception of the Bles-sed Sacrament. The examination of conscience, therefore, mawr be called our daily Penance; meditation the daily com-plement to our Eucharist, and even our spiritual Eucharist itself when we cannot receive our Lord bodily. This parallelism between the life of the Church and our religious life and this. perfect adaptation of one to the other is worthy of note and is a comfort and an inspiration. these two exercises are performed faithfully, our advance-ment in perfection is assured and our~vocation and salva= tion are secure. On the contrary, the neglect of these exer-cises is the beginningof our loss ot~ earnestness and of the spirit of our vocation, with all the consequences that are entailed and that follow, slowly sometimes, but inevitably. 1Father Brosnahan died many years ago. These notes were culled from one of his conferences sent to us I~y Father Francis P. LeButie, S.J., who styles himself, "Father Tim's literary executor."~ED. ¯ TIMOTHY BROSNAHAN One part of th~ daily examination of conscience adopted and encouraged by most religious founders is the practice of the particular examen. Indeed, fidelity, to its use has become.a distinctive virtue of a fervent religious; neglect of it, or at least of something similar to it, is almost invariably followed by a loss of spiritual progress and is indicative of faltering interest in the affairs of one's soul and ¯ in the spirit of the religious vocation. The particular examen is preeminently a reasonable and businesslike manner of proceeding to uproot faults and to implant virtues. It is, if you wish, a species of spiritual bookkeeping, and as such has sometimes been lightly spoken of. Yet, if the children of this world, who are wise in their generation, keep their books, why should not the children, of light? The businessman who fails to keep his books or fails to balance them at stated intervals is, we are t'old by men conversant with mercantile affairs, a prospec-tive bankrupt. Such a man, if known, would get credit from no bahk. The practice of the particular examen is indicative of a sincere, painstaking, and businesslike desire of increasing in spiritual riches and of removing spiritual waste from our lives. It is a.small thing, yet its practice calls for much vir-tue. Its practice, therefore, even independently of the results it produces, would normally be a sign of virtue, self-control, and will-power. Usually the reason why we fail to.practise it is that we are not quite ready to overdome ourselves. The particular examen deals with one thing at a time, with an individual and distinctive virtue, vice, or fault. The first and main feature of the examen is the choice of this virtue to be'practised or fault or vice to be eradicated. Whether virtue or fault, this subject should be concrete, well-defined, with a real personal meaning in our livds. We 86 THE PARTICULAR EX~MEN have to avoid the vague and generic, the occasional and the abstract. Is it desirable, for instance that we should grow in charity? A little study will tell us whether we should aim at practising it first in words or in our manner; or again, if'in words, whether our efforts must be .general or rather directed towards some in particular with Whom we come into frequent contact, and whose views or manners annoy us. And so of any other virtue, One might as well choose Christian perfection as the subject for his particular examen as,. say, humility. But to choose to exercise definite ~humiliating. acts or to submit to .definite humiliations arising from the'criticism of others or from repioof or correction by superiors, is another and a concrete matter. According to many spiritual masters, there is in the soul of each of us one ',root defect," that hinders perfection and .which, if unchecked, disposesto sin. The fault is not neces-. sarily great in itself; but it can have very serious effects, like the defective cog that makes a machine wobbleand finally break down. ! On the negative side, the principal aim of the particular.examen should be the eradication of this fault. How can we detect a fault of this kind? We may know it from our distractions; for example, what is the usual motif, as musicians .say, of our thoughts when we are wool-gathering?' Or we may know it from our troubles; for example, what kind of discomfort most ~annoys us;. or in what' are we most apt to seek consolation or recreation when distressed or fatigued? Or, strange to say, we may.know this fault if we know our natural virtues. Each person has certain natural, dispositions that ~on-stitute his own personal temperament; Among these traits, of character there is generally a dominant natural virtue that can be perfected by grace and be the foundation of sanctity.-. Thus the saints differ ~¢astly in their charac- TIMOTHY BROSNAHAN teristic virtues because in them grace did not destroy their individuality but perfected it. This distinctive natural virtue, besides being the foun-dation on which one can build his perfection, is also a clue to his faults: and from these faults it must be purified wben it is transformed into perfect virtue~ If we consider the cardinal virtues and the virtues connected with them, we ~shall find that the distinguishing mark of on.e person is natural prudence, of another self-restraint, of another courage, of another justice. But real virtue avoids excess or defect, is balanced and adjusted to other virtues. If a person has only one of these naturally virtuous character-istics, we may rightly say of him, "I fear a man of one v~rtue"; for truly, besides being very often a bore, he is not to be relied on in a situation of any complexity. He will. ride his natural virtue complacently and freely, when it should be bridled by other virtues. For instance, if your special trait of character is pru-dence, there is danger of your over-exercising it about some special need of body or soul and of falling habitually into the vice which is called "prudence of the flesh," which is" in reality distrust .of God's providence over you and a selfish regard for your own temporal well-being. Tl'iere is danger of your becoming unduly solicitous of your health, your reputation, of what you call your rights. There is danger of your becoming timid, overcautious, distrustful, crafty and politic in your dealing with your equals, your superiors, even with God and your own conscience, by habitually using indirect, underhand and. political means of bringing about your own designs. If your special trait of charadter is justice, honesty or fairdealing, as you may call'it, you are likely to confound truthfulness with undue frankness, to assume to yourself the .mission of showing up frauds, whether these be THE I~ARTICUL&R EXAMEN externs or fellow religious. Also, you are likely to act as if ¯ you had a special vocation to g6 about, hunting for an underdog to defend, though as often as not you get the dogs mixed up. You pride yourself on being an honest man; and as a consequence of this you are hard in your "dealings with others and harsh in your judgment of them. Your sense of justice has made you so upright that you dispense with prudence, humility, kindness, even -with justice itself. You are a knight without-fear, perhaps, but not without reproach. If fortitude is your special trait of character, you are apt to be bard to govern, OVer-bearing, self-willed, impa-tient, irascible, rash, and intolerant. In your. own judg-me~ it, of course, you have a "strong charact~)": yet. to others youare simply stubborn, hardheaded, and intract-able. If you are a teacher, your will must be law for your unfortunate pupils; your only idea of remedying their defects is to crush them into subjection or to get them expelled. If you are a prefect of. discipline, your ideal is not a parent dealing with children, but a policeman dealing with law-breakers; and. the young people who are under you are apt to leave the institution with very ugly .memories of it. If your characteristic virtue is temperance, perhaps you hav~ the defects of this virtue. Your self-restraint, gentle-ness, meekness, may degenerate into weaRness or coward-ice; and, rather than run the riskof disturbing the serenity of your temper, you will avoid duties that call for strength of character, or even cooperate with what is .wrong rather than incur,the criticism or displeasure of "others. The foregoing are the defects most likely ~o be associ-ated with imperfect hatural virtues. The elimination of these, defects is a necessary condition for°perfecting the 89 TIMOTHY BROSNAHAN ., virtue; and the particular examination of conscience is an-approved and effective method of elimihating such defects. 1Nlaturally, this mere removal of defects is not the ultimate goal of the examen; it is but a step towards union with and imitation of Christ in the positive practice_ of the supernatural virtues. Books Received (From December 20, 1942, to February 20, 1943) THE AMERICA PRESS. New York. Shinin9 in Darkness. New Edition by Francis. X. Talbot, $,J. $2.00. His Father's Business. By Robert F. Grewen, S.,I. $1.50. We Wish" rb See desus. By Paul L. Blakely, S.,I. $2.00. The Followin9 of Christi Trans-lated by 3osephMalaise, S.3. Purse Edition: New Printing. $1.50. B. HERDER BOOK CO., St. Louis. Chapters'in Religion. By Rev. Carlton A. Prindeville, C.M., S.T.D. $2.00.'~ The Our Father. A Course of Sermons. By Most Rev. Tihamer Toth. $2,75, LOYOLA UNIVERSITY PRESS, Chicago. Moral Guldi~nce. A Textbook in Principles of Conduct for Colleges and Uni-versities. By Edwin F. Healy, S.3., S.T.D. $2.00. Teacher's Manual for Moral Guidance. Free with class-room orders. P. d. KENEDY ¢d SONS, New York. Hope of Life. By Sister Monica, PhlD. $1.35. THE BRUCE PUBLISHING CO., Milwaukee. The Larks of Umbria. By Albert Paul Schimberg. $2.75. For Heaven's Sake. By the Reverend Gerald T. Brennan. $1.75. The Commonwealth of Nations and the Papacy. By Kurt F. Reinhardt, Ph.D. $ .25. SHEED ~ WARD, New York. Mary of the Magniticat. By Elizabeth Hart, M.A. $1.00. FREDERICK PUSTET CO., Inc., New York. Soul Clinic: By Two Sisters of Notre Dame, Cleveland, Ohio, $2.00. Prayin9 with the Poverello. By Sister Mary Aloysi Kiener, S.N~D. $1.50. THE" NEWMAN B~)OK SHOP, Westminster, Md. The Path of Humility. By the author of Spiritual Progress. Reprint. $2.00. THE FIELD AFAR PRESS, New York. Maryknoll Mission Letters. By Maryknoll Missionaries. $ .50. ,JOSEPH F.WAGNER, Inc., New York. The Better Life. By the Reverend Kilian ,J. Hennrich, O.F.M.Cap. $2.50. FROM COMPILER, 431 George Street, Braddock, Pa. " The Epistles and" Gospels. For the Sundays, Holydays, Various Intentions and Speci.al Occasions in the Catholic Church of the Greek Rite. Compiled by the Reverend ,Julius Grigassy, D.D. $1.50. 90 Hidden Saint of Nazareth 'Matthew Germing, S.J. THE p~erogatives of' St. Joseph, spouse of Mary and foster-father of our Lord Jesus Christ, were explained in an article that appeared in an early number of this REVIEw1. The purpose of the present article is to direct attention to certain traits of character in this great saint and to offer a few comments on some Of hi~ virtues. The character of a saint, like that of any other man, has its natural elements that have not a little to do with " his sanctity, often giving it a special form or cast or inten-sity in some specific direction. Holiness, we .know, does not destroy natural gifts. It purifies and elevates them, holds out worthy aims and motives, and directs natural ability into wholesome channels. We know a great deal of. the natural disposition.s of Saints Peter andPaul and John, because thb writers of the. New Testament tell us much of what these saints said and did. They tell Us very little, ~in any direct way, of St. Joseph. St. Matthew (1: 19) mentions that he was "a just man," which is the scriptural way of saying, that he was a virtuous man. The same evangelist indicates in connection with the above statement that he was not a m~in who. acted hastily or on impulse, by saying, "he thought on these things." Joseph therefore deliberated when face to face with importa.nt decisions. In this respect he was unlike the impetuous Peter. From these and a few Other brief expressions foti~d in the Gospel We reasonably infer that St. Joseph was natur-ally a rather quiet, silent, and unobtrusive man. He mo~'es ~t. Joseph°s Title~ to Religiou~ Hoaor by Aloysius C. I~emP~r, S.J., v01. I, i~1~.74-84. ¯ ." 91 MATTHEW GERMING through life unobserved. Not a single word of his is recorded in the Gospel narrative. This is quite remark-able in view of the position he held in the Holy Family. He reflects, he acts, he wonders, at the momentous events that happen in his family and in which he plays an important part, but he is never the spokesman (cf. Matthew 1: 19; 2: 14, 21-23; Luke 2: 33, 48). Indeed, ,Joseph's very silence might be thought-to account for the late growth of devotion to him in the Church. The first two or three centuries after the Apostles tell us nothing of St. ~loseph. His name is not found in the early calendar of the saints. However, this is suffi-ciently accounted foroby the circumstances that in the early centuries of the existence of the Church, only martyrs received public veneration. Some of the Fathers of the Church do indeed speak of him and his prerogatives, but beforeth.e, days of St. Bernard (1091-1153) devotion to St. ~losepb seems to bare been almost entirely of a private " character. A church was ~ledicated to his l'ionor for the first time in the West, in the year- 1129 at Bologna. His feast, though celebrated by local churches in the middle ages, was not placed in the Roman calendar .until the sec-ond half of the fifteenth-century. Thus Gospel-and tra-dit'ion combined to invest the spouse of Maryand devotion tO him with an atmosphere of obscurity and silence that . lasted over a thousand years and is strongly suggestive of the hidden life the great patriarch led while on earth. But the bumble ~loseph was not to remain in obscurity permanently in the life of Christ's Church on earth. God's ways have always been to exalt, in due time, him that humbles himself. For the past five hundred years devo-tion to the foster-father of our Lord has gone on increas-ing by leaps and bounds until today it stands in popu-larity next to that of the Mother of God herself. And, as 92 HIDDEN SAINT OF NAZARETH if the Church wished to make up for the late recognition he received in thedevotional life of the faithful, the. supreme Pontiff Pius IX made him Patron of the Univer-sal Church and accorded him a second feast to do him honor under the new title. There is much in the life and character of St. Joseph that does not lie on ~he surface,- but is discovered by reflec-tion on the scanty items the evangelists have recorded of him. If we take into account these few. items and with them the delicate demands of the position he had to fill in the lives of Jesus and Mary, we shall be convinced, I believe, that St. Joseph must have been a man of sensitive and profound faith and of constant devotion to prayer. Had he not been so, it is"scarcely conceivable that infinite Wisdom would have selected him for the office he held. On reading what is said of Joseph in the Gospel, we cannot fail to see that he was always docile and obedient to legitimate authority, no matter how its commands were made known to him. This obedience had its roots in faith. A deep faith that had developed into an ever-present sense of the fundamental truths of revelation was the dis-tinctive mark of ~11 the patriarchs of old, of Abraham and Isaac and Jacob and the rest. Strong characters these men were, and strong their faith and trust in God. So too was it with St. Joseph, who forms the connecting link betwedn the great saints of the old dispensation and those df the new. There was no weakness in him. Once the. will of God was .clear to him, he never hesitated. We see this illustrated at his very first appearance in the Gbspel nat- ' rative when an angel of the Lord bade him not to fear to take t6 himself Mary his wife. Again, his faith is mani-fest in the trying circumstances under Which .he traveled with.Mary to Bethlehem " in obedience to the decree of a pagan emperor, and in the command he received at night /V~ATT~-IEW GERMING ~to take the Child and his mother and fly into EgypL By faith hd saw God and God's will in the little duties of his life no less than in the important charges entrusted to him. Apart from a few ex, traordinary events, that life of his was, externally, a very ordinary one. His' daily ioutine at Nazareth was much like that of any other 3ew of the poorer class who was head of a small family. It consisted of his daily work as a carpenter, little deal.ings with the townspeople, his converse with 3esus and Mary, probably a little recreation at the end of the day, and the weekly Sabbath-day rest. Common and monotonous it was, one might say. So it would have been, had not the light and strength of faith been its animating principle. Faith in God permeated St. 3oseph's habit of thought, was his support and source of joy: God and His fatherly providence, the angels in their constant errands of mercy and love between heaven and earth, the souls of his saintly ancestors in the other world, the great spiritual truths revealed to the patriarchs and prophets, all these were as real to him as the sky over his head or the material house in which he lived with 3esus and Mary. By faith he knew that Mary was thd chosen spouse of the Holy Ghost, and that the Boy who daily lived in his presence, growing into manhood under his very eyes, ~vas the promised Messias, the very Son of God. ° He had heard-holy Simeon say: "Behold, this child is set. for the fall arid for the resurrection of many in Israel, and for a sign which shall be contradicted" (Luke 2: 34). The words never passed from 3o~eph's memory. He pondered their meaning. He thought of them when he saw the Child at prayer and at play, and later when he 'observed him at work and noted his ~ready and humble obedience, and the wisdom and grate that' became manifest with the passing years. To the purely human eyes of the neighbors, 94 HIDDEN SAINT. (~F NAZ,~RETH and even to "his brethren," Of whom the evangelist was to say later that they "did not believe in him," JeSus was just "the carpenter's son"; Mary, the mother of a some-what unusual young "man, nothing more. But to the supernaturally enlightened mind of St. Joseph, Jesus was the Redeemer of the .world, the long expected of. nations; Mary, the mother of the Son of God. . These were the mysteries in the midst of which JOseph moved and lived at Nazabeth. We have no natural means of ascertaining tee effects on his interior ,,life of this daily and hourly contact Wi~h the supernatural: Only the Holy. Ghost, through the power of His grace coupled with pray- 'erfUl consideration on our part, can reveal them to us. But ¯ we know that Joseph was a thoughtful, man, endowed with a reflective cast of mind. He prayed and meditated. And what is of much greater consequence, his soul,.was enriched with marvelous graces. This means that he had and"che.rished holy thou~16ts and desires, was the daily recipient of lights and inipirations from above, was ever growing and rnatfiring in holiness in the very noonday light of faith. Faith and the spirit of faith, thus highl~r developed in. the soul of the spouse of Mary, found their natural expres-sion in prayer: We said above that he must have been devoted to prayer; he was a man of prayer. In one sense, everyone must be a man of prayer. Prayer is a funda-mental duty of man. The reason is simple. Every intel-ligent being must worship God, that is, acknowledge his dependence on Him as the Creator and Lord of all things, and thi~ is prayer.Everyone must praise God, reverence His Holy Name, and this is prayer. All men must give thanks to God for the gifts and benefits they receive from His hands, must petition Him for help and grace, implore pardon for° their sins and infidelities, all of which is prayer. /V~IATTH EW GERMING :Prayer therefore is a duty incumbent on everyone, and to this extent everyone must be a man of prayer:. But when we say of St. Joseph that he was a man of prayer, we mean much more than that he fulfilled this ,genera[. and fundamental duty. We mean thathe put in ¯ . practice the scriptural exhortation to pray always, to pray without ceasing (Luke 18: I; I Thessalonians 5: 17), and he did so before either our Lord or St. Paul had explic-itly enjoined it. He lived in the spirit ,of prayer. The thoughts and sentiments of his heart were habitually directed to his Father in heaven in a conscious attitude of faith and hope and love, of praise and thanksgiving, of petition and oblation of himself and of all he did. This means muchmore than praying well at stated times of the day. 3oseph did that t6o, as did all God-lea.ring men in Israel. They were bound to do this. But St. Joseph made the whole day a prayer. Whether he was with ,Jesus and Mary in their house at Nazareth, or working at the carpenter's bench, or talking to a neighbor or customer, or trudging along the dusty road'on one of the three annual pilgrimages to the holy city, he bore himself with a composure and recollection that gave evidence of his prayerful soul. One may say, how could it have been ¯ otherwise? Was h~ not blessed with the companionship of Jesus and Mary? Very true. He saw and touched . what the patriarchs and prophets before him had longed to see and had not seen. And yet, he lived by faith and received the reward of faith. With his ,bodily eyes he beheld Jesus, the Son of Mary: by. faith he believed that this same Jesus was the Son of the living God. Certainly, the wondlerful circumstances in which St.~ Joseph lived at Nazareth were most favorable to prayer and piety and to holiness of life in general.Cath-olics in the world of the twentieth century will probably 96 ~' HIDDEN SAINT OF NAZ~.RETH -say the same. thing of the circumstances in which, religious live in their several communities today; and if they do, they are right. A great happiness.and a fertile opportun-ity for sanctification it is to live in a house in which our Lord dwells. But we must remember that while it is a privilege and a grace, it .is also a responsibility. The ques-tion whetherwe are profiting.by this'opportunity as well as 2oseph profited by the blessing that was his while he lived under the same roofas Jesus and Mary is a matter that desdrves our frequent consideration. We can be cer-tain that he availed himself in full measure of the holy example of the Blessed Virgin to bdcome more like to her 'in angelic purity of heart, in modesty of demeanor and, most of all,in ardent love for God and man. He was an apt .subject f0rlearning from the Immaculate Virgin and her divine Son. He was humble, single-minded in out-look, silent and recollected, docile to the inspirations of the Holy Ghost. He was the head of the Holy Family. In legal form and rank, the order of precedence-was Joseph, Mary, Jesus. But in respect to holiness of life, the order was the reverse, thus: Jesus, Mary, Joseph. These three represented the highest summit of holiness ever attained, or possible of attainment on earth~by any-individual or a group of individuals. They may be said to h'ave consti-tuted the first religious community in the Church, St. Jo-seph being the Superior; and they set up a singularly high ideal of perfection for the imitation of all succeeding com-munities. Dail~r prayer is an essential function or practice of every religious community. Among the Jews the recital of set prayers, whether in the family circle or in the syna-gogue, was chiefly the duty of men. Women and children joined in. It may appear astounding, but it is true that we are in possession of a prayer which was said by St. Joseph MATTHEW GERMING twice every day, morning and evening, from the time he was able to read until the day of his death.~ It is an inspired prayer, taken from the' books of Deuteronomy and Num-bers2. and was the first prayer taught to Jewish children. The opening verses read as follows: Hear, 0 Israel, The Lord our God i~ one Lord. Thou shalt love the Lord thy God with thy whole heart, And with thy whole soul, and with thy whole s,trength, And these words which I command thee this day Shall be in thy heart, And thou shalt tell them to thy children, And thou shalt meditate upon them sitting in thy house And walking on thy journey, Sleeping and rising. And thou shalt bind them as a sign on thy band, And they shall bd and shall move between thy . eyes. And thou shalt write"them in the entry " And on the doors of thy house. The recitation of this prayer twice a daymthe entire ;~.~prayer Consists of sixty-one linesmwas obligatory on. all the men in Israel, and it is thought that our Blessed Lord Himself said it regularly. The great commandment of 1ov~ is stated and then.emphasized by an injunction that calls for frequent, if not continual meditation on its con-tents-- the obligation of centering all one's thoughts and desires and love on God our Creator and Lord. No doubt ~-Deuteronomy 6: 4-9;" 11: 13-21; Numbers 15: 37-41. On this whole subject cf. Willam: MarF the Mother of Jesus, translated by Eckhoff. p. 143, ft. 98 HIDDEN SAINT OF NAZARETH there were God-fearing J~ws all over the world who made a serious effort to comply with. this precept.~ This i~ pre-cisely what we have supposed St. Joseph did habitually in the course bf his every-day life. He furnishes religious of every order and congregation a perfect pattern of prayer, and not only of prayer, but of every kind df virtue. We must not fail to take into account the fact that St. Joseph was'a workman. He handled the implements of daily toil, enjoyed little or no leisure, was industrious and contente.d with his occupation. Work is the law of life. It absorbs a. multitude of troubles, mental and physi.- cal. Many people would be more happy if they worked more and talked less, in imitation of our saint. He spent his days in hard work, in poverty, obscurity, and prayer, and in this way fulfilled admirably the duties God had laid upon him. At the present time it is almost taken for granted that great things can be accomplished only by means of wealth and position and influence with the mighty. So it is with the material ~nterprises of this world. But in the realms of the spiritual, .earthly norms are reversed. God often chooses men destitute of the means which, humanly speaking, ma~e for success and through them achieves great spiritual results; "that no flesh should glory in hissight" (1Cor. 1: 28). He did this in the case of St. Joseph, the Cur~ of Ars, Th~r~se of Lisieux. It is true that in many other instances our Lord has deigned to make use of the services of men and women of outstanding natural ability and varied human acquirements for the spread of His kingdom on earth and the glory of Hi~ Holy Name. But in all such cases natural endowments were accompanied by a high degree of the love of God and' of prayer, profound humility and obedience. These are the virtues that make for the success which alone counts in the eyes of God. MATTHEW GERMING In these dreadful times, religious may well turn with increased devotion to the patron of the universal Church and implore his intercession. By fervent prayer to him and by the practice of the lowly virtues of humility, obedience, and poverty that distinguished his career on earth they have it in their power to .do much for the cause of Christ and His Church and for the spiritual and temporal wel-fare of millions of souls. Pamphle÷ Notices The Maryknoll Bookshelf, Maryknoll, New York, publishes four catalogues of mission plays and appropriate musical selections that you might find intere.sting. The catalogues are listed as follows: Book I: Mission Plags for Children (3 cents) ; Book II: Mission Plags for Young People (6 cents) ; Book III: Mission Plags [or Col-lege Groups and Adults (8 cents) ; Book IV: Musical Selections Suit-able for Mission Plag Programs (3 cents). Write to: Marykn011 Bookshelf, Maryknoll, New York. Concerning Mail We are doing our best to get the REVIEW FOR RELIGIOUS to you on time. But postal delays are almo.~t inevitable these dhys, especially in regard to second class mail. We want you to notify us when you do not receive your copy of the REVIEW, but, in view of the transportation difficulties, we ask you to wait a week or two beyond the normal time for receiving your copy of the REVIEW before yoti write to us. 100 Superiors and Manit:estation oJ: Conscience Adam C. Ellis, S.J. FROM early Christian times it was customary .for those who wished to attain to perfection to seek out a ma-ture and experienced guide with whom they could treat of spiritual things and .to whom they revealed the secrets of their souls so that he might give them wise and practical direction. Thus, many hermits in thel deserts of Egypt, upon le.arning of the holiness of St. Anthgny, moved their cells to that part of the desert where he dwelt, in order that they might have the benefit of his spiritual direction. When the first monasteries, or groups of monks living in common, were established, the Father Abbot was also the spiritual guide of his subjects, ,who freely made known to him their anxieties and spiritual problems. Thus, by custom, the practice of manifestation of conscience was introdu&d into the religious life and eventually became a matter of obligation in. many institutes. Meaning of Manifestation To manifest one's conscience means to reveal to another person the inner state of.one's Soul in order to obtain advice and guidance regarding the doubts and difficulties of the spiri.tual life. The phrase, "inner ~tate of one's soul," com- .prises not only one's fault~, bu.t also the various inclinations one experiences towards both good and evil, the trials and temptations one must undergo, the difficulties encountered in the practice of virtue, the inspirations and good desires one has received from God. From this description it will be seen that the purpose of manifestation ofconsdence differs from that of Sacramental Confession. The essential purpose of confession is the for- 101- ADAM C. ELLIS giveness of sins: the principal aim of manifestation is spir-itual direction." In other words, one.gives the director a complete and clear insight into ,his ioul, so that the director may help him to correct his faults, 6vercome his evil ten-dencies, correspond with the inspirations of grace, and prac-tice virtue more effectively. This difference of purpose does not mean, of course, that the account of conscience need be separated from con-fession. It can be made in or out of confession. When made in confession, it becomes a natural supplement to the so-called confession oi~ devotion and supposes a regular con-fessor who also fills the role of spiritual director. Usefulness of Manifestation All spiritual writers admit the beneficial effects of the account of conscience when given freely and sincerely. It has always been ~ecognised as one of the principal means to progress in the spiritual life, no~ only for religious, but for persons living in the world as well. It is the neces.sary pre-lude to enlightened spiritual guidance. In worldly matters it is normally considered a wise thing to consult others. We give our family doctor'a sincere account of our. bodily ailments, as well as of any s.ymptoms which may help him to understand our physical condition better. In every-day business matters we consult our lawyer to be certain, that .our actions do not fall afoul of the law, as well as to pro-tect our rights. How much more eagerly, then, should we seek counsel in the matters of highest importance, those of the soul? Moreover, the most enlightened spiritual director V.dll be very much limited in his direction, unless his con-sultant gives him an intelligent insight into the state of his soul. -But all good things can be abused. And the fact that the practice of manifestation of conscience was made obliga- 102 MANIFESTATION OF ('~ONSCIENCE tory i~y rule in many lay institutes did ,give rise to such abuses, since all the necessary safeguards are not at hand in the ~ase of lay superiors. Pope Leo XIII issued a decree on thissubject on Deeember 17, 1890 (Quemadmodum),in which he ~mentioned three such abuses: lay superiors required,, directly or indirectly, avowals which by their nature belonged to the tribunal of penance; they restricted too much the freedom 0f going to confession; and they reserved to themselves, in the matter of receiving Holy Communion, a direction which belongs for the most part to the confessor. To remedy these abuses, the Pope forbade all lay supe-riors (both Brothers and Sisters) to induce their subjects to give their intimate manifestation of conscience to them. He also ordered deleted from all constitbtions; directories, and custom books of all lay orders and congregations of both sexes every direction pertaining to the intimate manii~esta-tion of heart and consclence to lay superiors. In 1901 this prohibition was extended by the Sacred .Congregation of Bishops and Regulars to masters and mistresses of novices" in lay institutes (Normae, N. 79). Finally, in 1917 the Code of Canon Law extended the prohibition to all reli-gious superiors, even to those who are priests. Does this mean that in modern times, the Church has changed her mind in regard to the value of manifestation of conscience for religious? A careful study of canon 530 will give us the .answer. "All religlous superiors are strictly forbidden to induce their subjects, ih any way whatever, to make a manlfesta÷ion of, conscience to ÷hem {c.anon 530, § I). "Subjects, however; are not forbidden to open their minds freely and spontaneously to their superiors: nay more, it is desirable that they. approach their superiors with filial confidence, and, i.f the sup6rlors be priests, expose to them their doubts and troubles of conscience also (canon 530, § 2)." 103 ADAM C. ELLIS Explahation of the Law All reli~Tious super.lots are forbidden: The term supe-riors must be understood here to include those to whom, the Code gives that title, that is to say, those who govern, the institute, its provinces, and its individual houses, as well as those who take their places, s6ch as visitors, vice-provincials, vice-rectors, and the priors of abbeys. To induce their subjects in ang manner'whatsoever: The term subjects includes not only the professed reli-gious, but novices and postulants as well, since they are subject to the domestic power of the superior, oT6 induce in.ang wag whatever, is a summary statement of what the decree of Leo XIII (Quemadmodum, n. 2) gave in detail: "His Holiness formally forbids superiors, both men and women, of whatever rank or preeminence, to seek, directly or indirectly, by precept, counsel, intimidation, threats, or flattery to induce their subjects to make the said manifes-tation of conscience to them." Superiors may not, there-fore, show a marked preference for those of their subjects who do freely and spontaneously give them an account of their conscience, nor may they treat with ic01dness those subjects who refrain from giving such an account. The law does not forbid superiors to inquire delicately concerning the reasons for the sadness or trouble that they see afflicting their subjects. To make such inquiries may at times be an obligation of charity; b.ut the superior must be careful not to insist if he sees that the subject prefers not to explain the source of his condition. To matte a manifestation of conscience to them: We have already explain.ed that manifestation of conscience means the revelation of the inner state of one's soul. It does no~ include the chapter of faults, customary in many insti-tutes, because this is limited to external faults and to vio-lations of the constitutions that can be noticed by others. 104 ~NIFESTATION OF CONSCIENCE N~r does it include the canonical visitation of religious made by their own °religious superiors, as prescribed by canon 51 l, because the object of the visitation is external government (cf. canons 513 ands618, § 2, 2°). ' , Subjects, however, are not forbidden to open their minds freely and spontaneously to their superiors: What ~s forbidden by the law is all force or inducement on the-part of the superior, not the free and spontaneous manifes-tation made by the shbject. Nay more, it is desirable that they approach their supe-riors with filial confidence: Hence it is not only.licit for a religious to make a manifestation of conscience to-his superior, provided he does so freely and spontaneously, but it is recommended as ~sometbing desirable. There should exist between superior and subject that fine rela-tionship which exists in the model family between parent and child. What is more natural than that a son or daughter go to father or mother for advice in time of.doubt or trial? Similarly a religious will usually find a sympa-thetic counselor and a prudent guide in the person of his superior, especially in regard to the spirit of his institute and the proper understanding of the rules and constitutions. The superior has the added advantage of knowing his sub-ject, at least from his external conduct, a point of view which the confessor often lacks. This filial confidence in superiors is necessary and help-ful ~n other matters as well: Superiors are human beings; they can and do make mistakes occasionally. Misunder.- standings may arise, which can be cleared up easily if a religious has the good sense to go to his superior 'and talk matters over with him. On his part a religious may fail by avoiding his superior. If this be the case, it is difficult to see how mutual confidence ca~i exist. The probabilities are that the superior will not know his subject, while the 105 ADAM C, ELLIS latter will be inclined to criticise his superior, or at least grumble because he is misunderstood. The only remedy for such a situation lies in a frank unburdening of his mind to the superior. He will find that the superior will be relieved to find outthe true state of things; and superior and subject will become better acquainted with each other for their mutual benefit. It is desirable that, if the superiors be priests, the!t expose to them their doubts and troubles of conscience also. We have just seen that, in a general way, the Church recommends the voluntary manifestation of one's con-science to the superior. However, in regard to "doubts and troubles of conscience," the Code makes an important qualification~ It positively encou.rages religious to mani-fest even these to priest superiors; regarding lay superiors, it does not positively .recommend such intimate manifes-tation, though it does not forbid it. What is meant by "doubts and troubles of con-science"? The expression certainly includes all doubts hnd anxieties concerning sins. It seems also to include other questions of c~nscience which, because of their diffi-culty, importance, or .uncertainty, require the help of one who is well-versed in moral and ascetical theology--a quality that may be lacking even in very holy lay supe~ ¯ riots. If their superiors are priests, religious are recom-mended by the Churchoto give them their fullest.confidence in all matters pertaining to their spiritual life. Every-thing else being equal, they will find no more sympa-thetic friend and prudent counselor than him who has only the best interests of each individual member of his community at heart and who, as a priest, is the repre-sentative of the Master of the Spiritual Life, Who came that men may bare life, and havre it more abundantly. 106 If the superior is not a. priest, he should remember that the Church does not encourage subjects to give an account of their doubts and troubles of conscience to him. Hence, ordinarily he will advise the subject who wishes to do so to consult his confessor or .spiritual director in these particu-lar matters. On the other hand, he should gladly receive the spontaneous manifestations made by a subject regard-ing other matters of the interior life. This is quite in accord with the mind of the Church, provided always that the subject does so voluntarily, without any urging or coercion on the part of the superior.~ When subjects come freely and spontaneously to the superior to give him an account of conscience, he should receive them with fatherly kindness, listen patiently and at length, and question them Prudently in order to obtain all the information necessary to give them wise .counsel: and direction. Both superiors anal subjects should remem-ber that all matters talked of in manifestation of con-science are safeguarded by the highest kind of professional secrecy, though not by the sacramental seal, unless it hap-pens that the superior is a priest, and the subject mani-fests his conscience to him by actually confessing to him. Novice-Master and Manifestation The.mas~er (mistress) of novices is not a superior in the canonical sense. For this reason, commentators on canon 530 are not agreed that the prohibition of this canon applies to him., Despite this controversy, it is certain that' he cannot demand of his novices a manifestation of such things as normally pertain to the Sacrament of Penance. In the case of a lay master of novices, the decree Quemad-modum denounced this as a grave abuse and the Normae, N. 79, explicitly forbade it.As for priests, the Code even forbids them to hear .the confessions of their novices 107 ADAM C. ELLI, S except in certain special cases (c.891); it is evident, there-fore, that they may not demand such intimate revelations outside of confession. Nevertheless, the ,master of novices must ha~e some rights of inquiry. He alone has the right and obligation of providing for the formation of the novices; he alone is charged w.ith the direction of the novitiate(c. 561). Under t~is personal guidance, the canonical year of novi-tiate has for its object the forming of the mind of the nov-ice by means of the study of the rule and constitutions, by pious meditations and assiduous prayer, by instruction on those matters, which pertain to the vows ~ind the virtues, by suitable exercises in r.ooting out the germs of vi,.ce, in regulating the motions of the soul, in acquiring v,rtues (c. To attain these objects of the novitiate, there must be mutual confidence between master and novice;' and the novice master must be free to inquire about things which pertain to his office and do not border on confessional mat-ter. Such objects of licit inquiry would be: one's reactions to. his brethren and common life; his progress in prayer; attraction to certain kinds of spirituality; qualifications for certain offices; difficulties with the rule, and so forth. The novice, on his part, will best prepare himself to become a fervent religious by being frank and open with the master, whose only task is to train him in the way of the religious life as outlined in the rules and constitutions of the institute. 108 The Divine Prie t:ly Vocation James T. Meehan, S.J. WHAT is a vocation to the priesthood? The frequent repetition of this question, together with questions about the r.eligious life,, is the natural accompani-ment and aftermath of vocation week. In REVIEW FOR RELIGIOUS for January (II, p. 25), Father Risk indicated clearly the essentials of a vocation to the.religious life. The present article is concerned with outlining the approved Catholic notion of a vocation to the priesthood. Different Theories From the seventeenth century to our own the general idea was that vocation exclusively concerned God and the individual soul of a candidate. Others must leave every-thing to the inspirations of the Holy Spirit. If God wanted a boy for the priesthood, God would call him in a secret but unmistakably plain manner. No one should interfere in the process. No one should presume to direct a young man into the priesthood for fear of intruding some-one who did not have a divine call. Early in the twentieth century occurred a change in vocation thought. Vocation, according to the new opinion, is not a secret process in its entirety. In fact, the principal element is not the least bit secret. The principal element in vocation:is the public, official, canonical invitation issued by ecclesiastical authority. This public call, together with the actual rite of ordination, constitutes one as called by God, "as Aaron was," with a divine vocation. Advocates of this idea found support in the important Roman decision1 of June 20, 1912, which states: "1) No .!Acta Apostolicae Sedis, IV, p. 485. Kempf's translation of ~'ermeersch: Religious and Ecclesiastical Vocation, Herder, 1925, p. 26. " 109 JAMES T. MEEHAN one ever has any right t0.ordination antecedently to the free. choice of the bishop. °2)The requisite on the part of the one to l~e ordained, which requisite is called sacerdotal voca-tion, does not consist, at least necessarily and ordinarily, in a certain inclination of the subject or-in inducements of the Holy Spirit to enter the priesthood. 3) On the contrary, in order that one may be rightly called by the bishop, nothing further is necessary than the right intention together with fitness (based on the .gifts of natureand of grace and sufficiently confirmed by a good life and the required learning), which give well-founded hope that he will be able to fulfill the duties of the sacerdotal state properly and observe the obligations of that state holily." One would think that this decree should settle the question. Yet the older notion of inner attraction would not easily down. Some authors tried to reconcile the two theories by saying that the call of the bishop referred to external ritualism but that the inner call was presupposed. Others held that the call of the bishop concerned the external.government of the Church, while the interior call belonged to the sphere of conscience. Today, of course, all writers'are agrded in accepting 1) suitability, 2) right intention an~l 3) canonical call as the dements of a divine priestly vocation. But there remain a gre.at number of excellent priests and religious who still-hesitate about sug- ~gesting the priesthood to likely boys. Reflection on the origin and growth of their own vocations complicates the matter. Perhaps not a few such priests and religious are convinced--and rightly so--that they followed the higher call under the inspiration of a special favor from God. It seems almost that God had drawn them forcibly and irresistibly to this life work by a spe.cial attraction, an infier divine.call, which they dared not resist. In order to clear away obscurities and relieve the hesitancy of such" 110 DIVINE PRIESTLY VOCATION .per.sons a. brief historical treatment is in order. Before the seventeenth century no mention is made of the priestly vocation in the sense of an interior call. The priesthood was a public office. Its members were recruited according to need by the ruling bishops. Young men of sufficient knowledge and piety were trained, somewhat after the manner of apprentices, in the cathedral rectories. In due time they advanced to the priesthood through the several stages of minor and.major orders. The notion of a neces-sary interior call would have struck those ages as a novelty. The Council ot: T~ent Theoretically, certain qualifications of learning and virtue were always demanded; yet, long before the Coun-cil of Trent, grave abuses in this matter had crept into the Church. Especially grave was the selling of the priest-hood, abbacies .and prelacies, or the granting of such dig-nities as court fa-Cors. Trent ifisisted on the personal quali-fications of candidates. We find these qualifications suc-cinctly expressed in the Catechism of the Council of Trent, written at the express command of Pope Paul V. Here we read: "The burden of this great office should not be rashly imposed on anyone, but is to be conferred on those only who by their holiness of life, their knowledge, faith and prudence, are able to bear it.''2 So far, so good! Yet, fitness and interior dispositions, which all consider as necessary prerequisites of a vocation, gradually gave way to an interior divine call of a special sort as the essential criterion of vocation. Why was this special interior call demanded? For answer we turn to the condition of the Church in seventeenth-century France, cradle of the new theory. The reform decrees of Trent were welcomed in 1573 2Translation by MeHugh and Callan,p. 318, Wagner, New York, 1923. 111 JAMF~ T. MEEH~N by the Assembly of French Clergy,, who petitioned the king for the erection of seminaries in accord with the intentions of the Council. 'However, France was being torn apart by the bloody Huguenot wars. The Church was ba.dly dis-organize. d and demoralized. Twenty-eight episcopal sees had no.bishops. In 1595 matters were even worse. After "r~conciling Henry ~IV with Rome, the Papal Legate Wrote that only forty-three out of one hundred and forty dioceses had .bishops. And of that paltry number few were intelli-gent. They were lax in the conferring of Orders. ¯ Hence many priests were ill-prepared, too young, ignorant, or ordained without proper canonical titles. Seminaries su¢h as we have today were simply non-existent. Saint Vincent de Paul suggested the first remedy for this deplorable condition, namely, eight-clair retreats later extended to three months---consisting of an hour's lecture in the morning on the principal points of theology and a similar evening lecture on prayer, virtues, and qualities of the priest. Small, informal discussions throughout the day supplemented the lectures. Priests in charge of these so-called retreats were anxious that only fit subjects be pro-moted 'to Orders. Yet how" eliminate the unfit? To solve this knot.ty problem, vocation was gradually given a new meaning. No longer did it mean the active call of a bishop but the passive reception of a special inner experience in the soul of a candidate. In due course this experience was labeled as "divine vocation by attraction," and still later it. became the focus of the attraction theory of vocation. Unless the candidate experienced such an attraction and proved ~t tothe satisfaction of the seminary,he should not be ordained. Here we have an ingenious device to weed out unworthy candidates. With it bishops could gracef~ully dismiss such persons, even despite the insistence of rich and powerful ]~enefactors. 112 DIVINE PRIESTLY VOCATION The "'Attraction" Tbeorg Now for one word' of caution before explaining the attraction theory. Note that attraction can be taken to mean: 1) the definite, continuous inclination, let us say, to become a priest; 2) the phenomenon of a more or less mystical experience of God palpably, as it were, drawing the soul to a higher life. Certainly attraction in the first sense Often plays quite a pa.rt in one's choice of vocation. Talents, education, family background, reading, personal observation, or even some chance conversation may arouse such an attraction for any life work. Provided one's qualifications are such as give prudent hopes of success in a w6rk, the attraction towards that work is a good sign that one will do well in it. So much for attraction in the ordinary sense. But what about its function in the attrac-tion theory of vocation? For a priestly vocation, proponents of the attraction theory demanded the extraordinary. Since this is a pecu-liarly divine work, one must take special care to investigate the divine decrees. He must be assured of his election to the work by more than human prudence. He must have a peculiarly divine sign that. he is called. One must be attracted by a special inclination, a special invitation of the Holy Ghost. Authors speak of this special attraction in various ways. They call it a sweet impulse of grace, an interior sentiment, an inward, deep, lasting, constant, strong, abiding force. M. Olier called it a "movement of God who carries the whole soul and inclines it to this divine profession, not by sentiment, nor different starts and jumps, but by His dominion descending to the roots of the soul in stable and unchanging consistency.''8. This is a cardinal point in the theory: divine vocation was dis- -tinct from the qualifications of suita, bility and right inten- 8Quoted by Lahitton, in La Vocation Sacerdotale, Paris, 1914, p. 6. 113 JAMES T. MEEHAN tion. It came prior to the~bishop's call in the name of God. It was. required in addition to what the Church " demands for valid and licit ordination. Seminary direc-tors had to investigate this "vocation" and make sure of its authenticity. The True Catholic Notion Against this theory of "inner" .vocation stands the Roman Decision of 1912,. quoted towards the beginning of this article. In the same~year an Italian Catechism of Pope Pius X stated that."nobody can enter orders of his own will but he ought to be called by God by means of his own bishop, that is, he ought to have a vocation with the virtues and aptitudes required for the sacred ministry." Inthis catechism vocation is equated with call by the bishop, after the bishop has become, convinced of the vir-tue and aptitudes of the candidate. Pope Pius XI in 1935 ¯ issued his glorious e.ncyclical on the Catl4olic Pri.esthood. Thereifi we read that "a true priestly vocation.is not established so much by some inner feeling or devout attrac-tion, which may sometimes be absent or hardly percep-tible; but rather by a right intention in the aspirant, together with a combination of physical, intellectual and moral qualities which make him fitted for such a state of life. He must look to the priesthood solely from the noble motive of consecrating himself to the service of God and the salvation of souls; he must likewise have, or at least strive to acquire,, solid piety; perfect purity of life and sufficient knowledge, as We have explained . Thus he shows that he ,is called by God to the priestly state." .To sum up, we may say that there are three approved ways of considering or speaking of vocation to the priest-hood. The vocation may be: 1) Germinal; or 2) Inte-rior: or 3) Canonical. 114 DIVINE PRIESTLY VOCATION 1) Germinal vocatio~ is mentioned in canon 1353. ¯ 'Here we read that "priests, especially pastors, must make special efforts to preserve boys who show signs of an ecclesiastical vocation from the contagions of the world, to form them in piety, to initiate them in the study of let-ters, and to foster in them the germof a divine vocation." FatherVermeersch tells us that this germof vocation means the dispositions, inclinations, and actions which give pru-dent hope that the boy is or Will become suitable and.that he is not altogether opposed to the idea of the priesthood, It is evident that parents, teachers, confessorsand others would do a glorious work for the Church by awakening ambitions to the priesthood in such boys. 2) Interior vocation goes a step beyond the germinal stage. It consist~ essentially in this, that a young man is able and willing to assume the office of the. priesthood if the Church will accept him. Evidently the grace of God is present; but it need not .manifest itself in any extra-ordinary way. In practice, there is sufficient sign of a real interior vocation in the following case. The time comes when a youth must make up his own mind about his work in life. He needs information about the requirements and opportunities~ of. several occupa-tions. He must consider them in the light of his owri tal-ents and .inclinations. He must-weigh befoie God the pros and cons of entering upon a definite life-work. If he is wise, be will seek advice that is sympathetic and expert. Above all, if he is thinking seriously of the priesthood, he may need the guidance of a regular confessor for several months in order to gain some assurance that h~ can qu'alify for Holy.Orders. If, after prudently ~onsidering his case, the confes~o/judges the penitent is suitable, then the lat-ter may make up .his own mind and calmly apply for admission to a seminary. If he measures up to entrance 115 JAMES T. MEEHAN standards and is received, his very admission to the semi-nary gives him a relative and provisional certainty of ¯ vocation. If he makes the.seminary course creditably and continues in his conviction that he is fitted for the work, he may make his final decision to become a priest. One who acts in this way knows as surely as he can know any-thing of the future that God is giving and Wiil continue give him all the graces necessary for the .worthy reception ,of this great Sacrament. 3) Canonical:vocation is the external call to the priest-hood which comes towards the end of long preparation. During the years.of training .the candidatehas developed in virtue as w~ll as learning. He has fulfilled all the. require.ments of Church legislation to the satisfaction 6f seminary directors. He has given proofs of his suitability for the great privilege and work of the priesthood. Then only does he receive his divine priestly vocation, which is initiated by an official notification that he is to be ordained, and which is completed by the actual co.nferring of the ¯ Sacrament through the hands of the ordaining prelate. Vocation Booklet Father Thomas Bowdern of the Creighton University, is a worried desu(t! He wrote a thesis on vocations and published his main conclusions in a little booklet entitled Ji Study of Vocations. We recommended the booklet in the, November, 1942, number of the REVIEW. Many of our readers wrote to Father Bowdern for copies. He mailed the copies; but one package was returned to him. The label was missing; hence, he does not know whom he has involuntarily defrauded. Hence the -.worry;. If you wrote for booklets and didn't get them, please notify Father Bow-dern. Incidentally, we may add that.Father Bowdern still has a limited supply of the booklets. Price: 10 cents a copy. Address: Rev. Thomas S. Bowdern, S.ff., The Creight~n University, Omaha, Nebraska. 116 THE following booklist, together with the list previously pfib-fished (Cf. Vol. I, p. 105) presents a fair cross-section of the best sl~iritual writers and their works in the English language. Almost every spiritual topic is represented. No doubt, there are some omissions and there will not be full agreement on certain particular selections. However, it is hoped the lists, as they stand, will be of some assistance in building up the spirituaFlibrary. A word about the Scriptures. The Bible is, in a way, the spir-itual book par excellence, which every religious should know .thor~ oughly, especially the New Testament. To this end a good com-mentary is invaluable--such as the Scripture Manuals of Madame Cecilia, the commentary of Fathers Callan and McHugh, or the one recently published under the auspices of the Confraternity of Chris-tian Doctrine to accompany the revised edition of the New Testa-ment. The Old Testament will lose some of its formidableness if it is approached through selections such as are found in Mothe~ Mary Eaton's "The Bible Beautiful or ArChbishop Goodier's The Bible for Every Day. I prefer, howevdr, in my lists, to. classify the Bible as primarily a meditation book, or rather, as the meditation book, to which the religious should return again and again for the light and encouragement needed to carry out his sublime destiny. --- AUGUSTINE KLAAS, S.J. ANONYMOUS The Secrets of the Religious Life, edited by the Rev. Oliver Dolphin. (A sparkling gem of wisdom three hundred ¯ years old.) ARNOUDT, P. J., S.J, (1865) The lmitbtion of the Sacred Heart of desus. (Written in the manner of Thomas ~ Kempis) ATHANASIUS, SAINT (3 7 3) St. Anthony the Hermit, translated by J. B. McLaughl.in. (The life and spiritual message of the patriarch of all religious. ) 117 RECOMMENDED SPIRITUAL BOOKS BAINVEL, JEAN V., S.J. (1937) The Devotion to the Sacred Heart. (The most complete sys-tematic treatise on the subject.) BEAUDENOM, L. (1916) The Path of Humility. Spiritual Progress. 2 vols. ., These excellent books are published anonymously in English. The latter work treats of the progressive use of Confession and Spiritual Direction. *-BENSON, MSGR. ROBERT HUGH (1914) The Friendship of Chribt. Christ in His Church. Paradoxes of Catholicism. BUCKLER, HENRY REGINALD, O.P. Spiritual Perfection through Charity. Spiritual Instruction on Religious Life. Spiritual Considerations. Spiritual Retreat. All are s61id and substantial. CAUSSADE, JEAN PIERRE DE, S.J. (1751 ) Self-abandonment to Divine Providence. Spiritual Letters. , Corn:oft in Ordeals. Ordeals of Souls. Progress in Prayer. The Workings of the Divine Will. The classic writer on abandonment to the will of God. OHAUSZ, OTTO, S:,J. (1939) The Priest and Saint Paul. Light and Shadow in Religious ~'fe. CONSIDINE, DANIEL, S.J. (1923) The Virtues of the Di'vine Child. Con~dence in God. Delight in the Lord. Words o:. Encouragement. EATON, ROBERT, OR. The Sanctuary of Strength. The Ministry of Reconciliation. In Newness ofLife. Divine Refreshme~. The Sword of the Spirit. " The Man of Sorrows. The Garden of God. The Forty Days - " EHL, ANTON The Spiritual Direction of Sisters, translated b)r Felix M. Kitsch, O.F.M.CAP. (A valuable book for superiors.) 118 RECOMMENDED SPIRITUAL BOOKS ELLARD, GERALD, S.d. Christian Life and Worship. (A fine sketch of the liturgical backgrounds bf spirituality.) EYMARD, BLESSED PETER JULIAN (1868) The Divine Eucharist. 4 vols. (A Eucharistic saint writes on his favorite topic.) FENNELLY, BERNARD, C.S.SP. Follow Me. (A comprehensive study of the religious vows from, the canonical and spirit.ual viewpoints.) FILLION, LOUIS C., S.S. (1927) The Life of Christ. 3 vols. (Critical, scholarly, and very read-able. ) FROGET, BARTHELEMY, O.P. Thd Indwelling of the Holy Spirit in the Souls of the Just. (A classic treatise on the supernatural psychology of the soul. Bede 3arrett, O.P., has summarized and adapted it in his "Abiding Presence_ of the Holy Ghost.") GERTRUDE, SAINT (1302 ?) The Exercises of St. Gertrude. Love of the Sacred Heart. The True Prayers of St. Gertrude and St. Mechtilde. GIRARDEY, FERREOL, C.SS.R. (1930) Conference Matter for Religious. 2 vols. (This compilation contains a mine of material for the supe'rior's periodic instructions.) GIRAUD, S.M., M.S. (1885) ~ The Spirit of Sacrifice, edited by Herbert Thurston, S.J. GROU, JEAN NICHOLAS, S.J. (1803) How to Prag. Manual for Interior Souls. The Interior of desus and Mary. 2 vols. The Characteristics of True Devotion. Meditations on the Love of God. Self-Consecration. The School of desus Christ. Spiritual Maxims. HILL, OWEN, S.J. (1930) Cbarit~l and Our Three Vows. 119 RECOMMENDED SPIRITUAL BOOKS JAEGHE'R, PAUL DE, S.J. One wi?h Jesus. The Virtub of Trust. An Anthologg Of Mgst'icism. JARRETT, BEDE, O.P. (1934) The Religious Life. (An attractive brief history of the develop-ment of religious life.) KEMPF, JOSEPH G. New Things and Old. (A psychological treatment of some important aspects Of the religious life.) LAI, GAETANO CARDINAL DE (1928) The Pas'sion of Our Lord. The Real Presence of Jesus Christ in the Eucharist. LEHEN, E. DE, S.J. (1867) The Wag .of Interior Peace. (For the scrupulous.) LEHODEY, ABBOT VITAL, O.C.R. " The Wags of Mental Prager. (One of the °best treatises on the subject.). Hol~t Abandonment. LEPICIER, ALEXIS HENRY CARDINAL (1936). Our Father. Jesus Christ the King of Our Hearts. The Mgsterg of Love. The Eucharistic Priest. The Fairest Flower of Paradise. Behold Thg Mother. Go to Joseph. LESSlUS, VENERABLE LEONARD, S.J. Virtues Awakened. .: Names of God. (This work will help one's knowledge of God.) MASSON,YVES E., O.P. The Christian Life and the Spiritual Life. ascetical theology.) MASTER OF NOVICES The Presence of God. Novices of Our Lord. Both are popular books in novitiates. MCELHONE, JAMES F., C.S.C. Particular Examen. (1623) immensely to deepen (An introducti6n to 1'20 RECOMMENDED SPIRITUAL BOOKS MCNABB, VINCENT, O.P. The Science of Prayer. The Craft of Prayer. The Craft o'f Suffering. Mary of Nazareth. MAUMIGNY, RENE DE, S.J. (1918) The Practice of Mental Prayer. helpful treatise.) MERCIER, D. CARDINAL (1926) Retreat to Priests. God's Way of Mercy. God's Good Cheer. The Life of Our Lord. MEYER, RUDOLPH J., S.J. (1912) The Science of the Saints. 2 vols. 2 VOLS. MIRIAM TERESA, SISTER, SISTERS OF CHARITY Greater Perfection. (A very lucid and (1927) SCHWERTNER, THOMAS M,, O,P, The Rosary. 1933) 121 SCHRYVERS, ,JOSEPH, C.SS.R. The Gift o/: Oneseff. Our Divine Friend. PARSCH, DOM PIUS, O.S.B The Liturgy Of the Mass. Guhte to the Liturgical Year. The Divine O~ice: How to Say It Devoutly and with Pleasure. Commentary on the Little O[[ice B.V.M. These bo6ks are both scholarly and devotional. PETER OF ALCANTARA,, SAINT (1562) Treatise on Prayer and Meditation. ROCHE, ALOYSIUS The Light of the Anxious Heart. Splendour of the Saints. Bedside Book of Saints. The Things that Matter. Fear and Religion. ° ROUVIER, FREDERICK, S.J. (1925) The Conquest of Heaven. (An important little treatise on per-fect charity and perfect contrition.) SCHARSCH, PHILIP, O.M.I. Confession as a Means to Spiritual Progress. SCHEEBEN, JOSEPH M. (1888) The Glories of Divine Grace. RECOMMENDED SPIRITUAL BOOKS SCUPOLI, LORENZO, THEATINE ( 1 610) The Spiritua( Combat: (An oldfavorite.) SHEEN, MSGR. FULTON J. The Mystic'al Body of Chri'st. The Eternal Galilean. SKELLY, A. M., O.P. (1938) Conferences on the Interior Life. 4 vols. Retreat Conferences for Religious Sisterhoods. Conferences on the Religious Life. STEUART, R., S.J. The Inward Vision The World Intangible. Temples of Et, ernitg. STOCKUMS, BISHOP WILHELM The Priesthood. Diversity of Holiness: In Dive'rs Manners. " The Four First Things. Spirituality of the Priesthood. Vocation to the Priesthood. STUART, MOTHER JANET ERSKINE, R.S.C.J. (1914) Highways and By-ways in the Spiritual Life. Prayer in Faith: Thoughts for Liturgical Seasons and Feasts. 2 vols. Two SISTERS OF NOTRE DAME Soul Clinic: An Examination of Conscience /:or Religious Teachers. (A practi_~al .study of the p~ychological. approach to the spiritual problems of religious.) VERNET; FELIX . Mediaeval Spirituality. (Covers the important spiritual writers of the mediaeval Church and giyes a clear outline of ti~ir teaching.) VINCENT DE PAUL, SAINT (1660) Conferences to the Sisters of Charity. 4 vols. Letters, edited by Joseph Leonard, C.M. St. Vincent de Paul and Mental Prayer, by 39seph Leonard, C.M. WADDELL, HELEN The Desert Fathers, edited in the Catholic Masterpiece Tutorial Series. (From the Vitae Patrum, agreat work of mediaeval piety, are translated choice selections revealing the deeds and maxims of the early desert religious.) 122 ommunicaiJons [EDITORS' NOTE: Limited space forced us to omit some points from letters pub-lished in this issue. Most Of these omitted points were repetitions: the other, com-ments will be referred to in our concluding editorial. With the present number, we conclude the communications .on the subject of spiritual direction. If possible, the editorial, summing up the discussion, will be pu~blished in the May number, o We are grateful to our readers for their ¢oopdration in this matter; and we hope that some good will come from it.] '., From Priests Reverend Fathers: My experience of some twenty-five or more years df spiritual direction of nuns and as a retreatmaster has taught me among a good many other points, the following concerning special direction: 1) The initiative should be taken by the penitent or "~piritual . cfiild," not by the confessor or diiector. I have never forgotten the. principle that our Master of Novices gave us with particular reference to Sisters: "Let them find you; don.'t you go looking for them." 2) It seems to me that everyone needs some special spiritual direc-tion during a certain life period--usually a critical life period, when-ever that may be. It is different with every individual. Also, such critical periods, presenting serious problems, may recur: and each time some special direction may be necessary or advisable. But I believe that the director fosters "spiritual babyhood" if he fails to train his charges to stand on their own feet and solve recurring problems (most of which will be along the same lines) with the help of the solutions and counsels received in the past, and tb apply the same old principles to the solution of such new difficulties as may arise. 3) It is my experience that many Sisters want to consult a "special confessor" concerning problems that they could easily" settle either by themselves, with the aid of principles known to them, or by a talk wlth the superior or with another Sister. These are too ready to find the ordinary confessor "ufisatisfactory." 4) As I said, I think it likely to happen to any individual tha~ on occasion he will need special help. And in this regard I should ' like to say that I have found it hard to understand how so many superiors readily avail themselves of this opportunity, yet make it very' difficult for their subjects to have the advantage of ~he same privilege. I consider this ~iltogether uncharitable, to say the least, if not unfair and unjust.~ Signed, etc. . . 123 COMMI.~NICATIONS Reverend Fathers: The confessor oi rel.igious should have a definite plan for the execution of.his task. His program must have but one objective: the increase in his penitents of an intimate union with God. Since this union is achieved principally through the exercise of the supernatural virtues, it seems that goodspiritual direction should partake of an intim, ate and personal acquaintance with the content of Ascetical and Mystical Theology. ~Many .religious, it is true, know these things theo/eticaily; it is the confessor's business to help. them to repeat tl~em systematically and l~racticall~/. I suggest the following method. If the penitent presents some special probl~m, then let the confessor deal with it in a specialized a~id personal way. If there are no special p~roblems, then the con-fessor should tie. prepared to give a two-minute talk on some topic of Ascetical Theology: These talks must be planned and given sys-tematically. In a few words the donfessor should present to each penitent a succinct notion of his subject. He should make it practical and especially directed to stir the soul to ~ction in a given avenue, or at least to inspire the penitent with greater love and generosity in the service of the Master. He .would thus teach a certain part of Asceti-cal Theology and at the same time .help the penitent to conceive a greater and truer sorrow for sin. As a supplementary measuie, the confessor might see that the community has a solid ascetical manual, and suggest the reading of the pertinent pages of the manual for thgt particular week. Also, he might !uggest the subject spoken of as the subject for the particular examen or for some practice of mortification to be chosen by the peni-tent. The following of such a manual ~rould furnish material for at least three .years' direction; and if. the religious penitent "did not ~receive such systematic direction, why. could he not supply it for him~ self? On the occasion of confession, each penitent could study the manual and apply it in the above-mentioned fashion. To give but one illustration. The first step in the spiritual life is the purification of the soul. This is "accomplished by. a positive means, prayer. There is vocal prayer, as well as mental prayer. To do either well, one is in need of a method: The soul is also purified by a struggle against all sin by patient and constant mortification of the passions. There is enough matter in this paragraph for spiritual direction for an entire year. Two months or more could be spent 124 COMMUNICATIONS on the topic of meditation. It is a question of treating a very small portion of each topic at every confession. If one would wish greater clarification, we could offer the following .example:" prayer--con-sider the notion of prayer: its necessity; Christ's example of prayer: the fruits of prayer: the ideal prayer, etc. Signed, etc . . Reverend Fathers: I should like to make these few observations that longexperi-ence has taught me to be practical in regard.to the direction of reli-gious in their weekly confessions. 1. The ordinary confessor is supposed to be a director, but this does not mean that he is expected to give diiection every week. Nor does it mean that whenever he gives some admonition it must have a distinctively personal application--though this latter is desirable. 2. The initiative for spec!al personal direction should usually come from the penitent: but the confessor may be expected to mani.- fest in a reserved, dil~lomatic way .that he is willing eventually to undertake such direction. For a newly-appointed ordinary confes-sor to.tell his penitents bluntly that h'e is eager to do this would be imprudent, also embarrassing for many, e.g. for those who, for one reason or another, do not care to have any personal guidance. "This becomes a nuisance on the whole community, when ordinary con-fessors are changed frequently, and each new one wants a complete manifestation of soul from each penitent. At most, a brief.presenta-tion of tendend~s and leanings of the penitent is sufficient as a basis for safe guidance. 3. Though we cannot question the need of some spiritual guidance, yet the need can easily be exaggerated, especially by Sis-ters. In some senses, religious need much less personal direction than" do those who strive for perfdction outside religion. If they keep their vows and rules faithfully, are conscientious in following their daily routine, listen attentively to the sermons, instructions and conferences given them, and are submissive to their legitimate supe.- riors--they are by these very things following the lead of the Holy Ghost. Signed, etc. 125 CO/v~d~r~ ICATIONS From Sisters . Reverend Fathers: It is my suggestion, as a means of approach, that the confessor give to each penitent, for the first two weeks, a s~ntence or two of a more general, type on a mystery or a saint whose feast occurs during the week. This may help to give a feeling of confidence that the con-fessor is not in to6 much of a hurry and also that he is willing to be helpful to every one. The third week he may begin to give more specific and personal direction based upon the material confessed. This method may give those who desird direction and are not too timid an opportunity to take the initiative and profit by direction. Those who are more timid will have gained enough courage and con-fidence to take the initiative. Those who do not desire, or at least claim that they do not desire, direction, may be won over, since the confessor did notcommence by dictating to them. These souls'~eem to resent going to a confessor, even set a barrier, if he gives the least impression that he" is to dictate to them. If they do not get that first unpleasant impression they more easily fall in line and profit by the direction. Many times they" will not admit it or even fully realize that they are being directed. I wonder if penitents realize the harm'done by gossipy talk about the sacrament or confessor. Some religious have refrained from going to certain confessors because some soul-repeated the direction which was meant for no one else. If each penitent would keep to herself or himseif what is personal direction or reprimand, less harm would result. Let each one learn for oneself whether or not certain confessors are helpful to them as individuals. Whatever may seem to be resented by one may be greatly appreciated and desired by another. A Sister Reverend Fathers: Fr'om my own experience, may I make this one little suggestion to priests who want to give helpful direction to Sisters. I think that priests sh6uld remember that we are not as learned in spiritual mat- . ters as they are; therefore, it is not always enough merely to tell us what our troui31e is. It is frequently necessary to give a little expla-nation of the nature of the trouble, so that we may see for ourselves why things go wrong and how we are toact. A Sister 126 COMMUNICATIONS Reverend Fathers: It seems to me that the question of the necessity of special: spir-itual direction is in danger of being overstressed onone side and not su~ciently understood on the other. In his Spiritui~t Conferences, Father Faber says: "Sometime~ people go to confession only for the purpos~ of direction. They use a great sacrament merely as a handle or. occasion for something else, for another purpose; ihdeed .a very good one, but a very inferior and subordinate one." Father Faber thinks this fault more common with converts: but I think that it is not infrequent with some Sisters. A Mother Superior Reverend Fathers: There is just one point that I sincerely trust you .will bring out before you close, .namely, that any soul. who practises sincere devo-tion to the Holy Ghost and aims at acquiring a spirit of abandon-ment will always receive spiritual guidance when it is needed. We should all like regular help; but women must be careful not to seek it too much, for, while gratifying, it is not always necessary. Where I am we have schools in so many towns where only the pastor is available that it takes much faith to be resigned: yet, if a miracle is necessary God will perform it for any religious who prays, to the Holy Ghost and practises .abandonment. I have also experienced this when seeking to assist children to return to "God after, a first mortal sin. A Sister Reverend Fathers: In view of past experiences as Mistress of Novices and Abbess of a community of contemplative nuns, I shouid like to express an opin-ion concerning the spiritual direction of nuns. It seems to me that there has been so much written on the subject that it has caused confusion in many minds. We are a strictly clois: tered order, but we enjoy the liberty of conscience that active, unclois-tered religious do, in so far as that is~" possible. However, we have little occasion to know any priests once we have entered here, with the exception of our confessors, retreat-masters, and chaplains--and the latter generally do not hear our confessions. This gives us little choice for confession or spiritual direction other than the priests we thus meet in the course of'our religious life. We may ask for a special spir.- 127 COM~IUNICATIONS itual director and l~ave him come every week. This has been done; but imagine if each of our 40 or 50 Sisters m~de such a demand! They all have the right, if one has. One might thinl~ that cloistered religious shciuld t~ke their-ordi-. nary confessor for ~piritual director. But I have not found many of thes~ wiio understand the enclosed contemplative life. Confessors are apt to judge their penitents' difficulties and trials from the standard of tl~eir own experiences. 'Hbw else can they judge them? Yet, to und'~rstand the enclosed life fully, one must either live it or have unusual depth of understanding. Is the result, then, that we cannot get or do not need spiritual direction? I should say it is neither. Cloistered religious need spiritual direction, but not to the extent that is g.enera.lly implied¯ I think that in general ."over-direction" has .done more harm than insufficient dire~tion. Of ~ourse, I cannot speak for active, but only for contemplative, ~eligious. The following about explains our case:The circumstances of our .daily lives and our daily trials, etc., are pretty much the same. over a period of years. Our occasions for practising virtue, breaking rules, etc., arc also about the same. Our life is not monotonbus, as s0ir.- Jtual writers so often pityingly tell us it is. We who are called to it and live it know it.is not. It is full from morning till night, ~nd monotony finds no pla.ce in it, in spite of the sameness of people. place, prayers, and. work. . (Can the.~spiritual life ever.be monot-onous?) This brings me to what I want to say: that, though we all heed spiritual direction, we do not need it week. after week or even month after month. Based on past experience, [ feel safe in making the statement that the fervent religious is the one who' needs the least direction. She who is faithful to the. inspirations of grace, to her duties; to the self-abnegation required of her to live in love" and h~rmony with her f~llow-religious, generally knows by the light of the Holy Ghost,- the directions of her rule and her superiors, what she is to do-- provided, of course, she has been properly instructed in her novitiate days, Her' iiaterior advancement is of the slow, quiet and, I might add, safe kind: her occasional difficulties "are generally solved between ¯ herself and her confessor, retreat-master, or superior. What of the one whose step grows lax, whose petty jealousies, .pride, self-love, self-will, and lack of self-denial create constant trouble and difficulties' for her? She needs direction, indeed: but she 128 COMMUNICATIONS needs more to take hold of herself and make herself realize that no spiritual director can make.her holy, but only herself~ by doing the things she knows full well she should do. She makes difficulties for herself and others, then looks for a director to get her out of them. She spends long periods in the confessional; and often this has just the effect' it should not have: it gives her an air of importance, a notion that she has a :'special" mission in life, instead of humbling her. It seems to me that when direction has this effect it should be brought to a quick termination. I do not mean to say that spiritual direction is unnecessary. But I think that when the saints spoke of its necessity they did not always mean that it must be given by word of mouth. Our found-ers, whose spirit is contained in our rules, give us their directions and demands in those rules. Also, we have spiritual reading and medi-tation, or should I say interior prayer: and we have the guidance of the Holy Ghost. I do admit that the scrupulous religious may"need much direc-tion; and I think that superiors should be considerate of them and get them a suitable director. Also I know that there have been and still are extraordinary souls who need extraordinary spiritual direc-tion; and may God bless them with an understanding guide. Then there are the problems that at times will confront a mistress of nov-ices- or superior. These must be gone over at length; though gener~ ally they do not fall under th~ heading of spiritual problems, except in so far as .superiors must act according to justice and their con-sciences. This is particularly true of such" problems as cannot or had better not be discussed at a council meeting. Perhaps I am only trying to be important by airing these views to you. Forgive me if I am; and drop this into the waste-basket. A Mother Superior 129 SOUL CLINIC. An Exam;nation of Conscience for Religious Teachers. By Two Sisters of Notre Dame, Cleveland, Ohio. Pp. x -{- 200. Fred- ~ erick Pustet Co., New York, 1943. $2.00. The first part of this excellent wori~ is entitled, "The Psychologi-cal Approach to our Spiritual Problems," and it begins by laying" down "General Principles." The great purpose of religiousteachers is to cultivate a Christlike character in. themselves and in their stu-dents. The. general formula is: motives, ha,bits, character. Motives may be bad or good, natural or supernatural, and one's habits and character will be just such i~s one's motives. Motives reach the will through the mind and heart. Motives of a particular kind will be accepted if they be considered sufficiently valuable. If the mind be kept filled with true values, good emotions naturklly will arise in the heart, and good attitudes in the will. If these be maintained, good habits and a good ~haracter are the result. Hence, to form a Christ-like character; appropriate, as far as possible, Christ's ways of thinking, His .estimations of values, and the emotions of His Heart; Christlike habits of will and a Christlike character will follow. - "We have failed to stabilize our wills by fusing them with the Will of God ¯ . . And why .d~d we so fail? Because we did not build up strong motivation on the basis of Christ's thoughts and emotions. To express it in another way, we failed to use the time for meditation, .reading, examination of conscience, to fill our souls with the thoughts ¯ and emotions of Christ. We did not convince ourselves of the great-ness of eternal values: divine love, everlasting riches, hohor, and pleasures. These considerations would have furnished us with pow-erful motives to command our Weak wills' to seek,the things° above as our Lord enjbined repeatedly" (p. 13). Another idea from psychology of which much use is made is the theory of instincts. Three of these are discussed at some length, namely~ the superiority instinct, the social instinct, and the self-preservation instinct, called also the reproductive or love instinct. The writers point out the original divine purpose of these fundamental ¯ human tendencies, the deviations to which they are.only too liable, and the ways in which they ought to be re-directed and sublimated to supernatural .ends. 130 BOOK REVIEWS Several¯ tables of motives, natural and supernatural, of the habits of a Christlike personality,~ and of the values, transient-and perma2 nent, are given to aid thdse who will seek in this book a method of therapy for their moral maladies. .Under the heading, "Mary in Character-education," the character of the Blessed Virgin is sketched as exemplifying, ideally and con-cretely, the psychological and spiritual principles and methods pro-posed. This treatise, a!ready very good, could be made still bett~r ~much more emphasis were placed on the cardinal importance of ade-quat'e, realistic appreciation of the greatvalues, both in initiating good habits and in strengthening them. One statement that is made and. repeated seems to call for a theological comment. Though the worth of natural motives is well expressed and the utilization of them by Christians is not at all discountenanced, it is said that they are not meritorious for eternity:' But, to.judge from the autho.rity of t.heo- ¯ logians, all who are in the state of grace may hope to find that all their deliberate actions, except only their sinful ones, have merited an in-crease of grace and glory. It would be more surely correc~ to say that to act from merely natural" motives ma~t not be meritorious, or, if supernatural motivation be required, then in all probability the con-dition will be verified in a person acting well while in the staie of grace. The second part of the book gives twenty-five detailed examlna-tibns of conscience, personality, and character. These are designed and arranged both so as to correbpond to the sequenceof the ligurgical year.and to cover the chief points that one must keep in mind to re-model one's personality and build up a character that is like to.that. of Christ.~G. A. ELLARD, S.J. CHAPTERS IN RELIGION. By ÷he Reverend C. A. Prindeville, (3.M., S.T.D. Pp. 354. B. Herder Book Co., St. Louis, 1942.$2.00, ¯ A book which attempts to review the.whole of faith and morals in 350 phges is bound to be superficial. Theology cannot be packed into a match-box or sketched on a thumbnail. But what the Cate-chism does, in a pamphlet, for the child mind, this moderately.sized volume does, without the Catechism7s interplay of question and answer, for the more developed adult comprehension. One cannot but marvel at the author's ability to say so much in so few words. 131 BOOK REVIEWS. The book begins by showing what the Church teaches about God, the one nature and the three Persons. ,In brief chapters it proceeds to narrate what revelation'states about Creation and Orig-inal Sin, the Redeemer and His Mother, the Church, Grace and Vir-tue, Sacraments and Sacrifice, the Ten Commandments. It ends, as is right, with the Last Things. Ari index makes the work prac-ticable for reference. The author's grasp of theok)gy is extensive and profound. But he has seen fit to disclose his vast knowledge in a language of ou.tmoded rhetoric which writers of. Catholic books sometimes think must be used. The infinite beauty of G6d is brought out by com-parison, witb""gorgeous sunsets and starlit heavens; the majestic heights of the mountain range, the ocea'n in its va, rying moods of calm or storm, the alluring loveliness in the human face and' form,'" and so on, in words solemn and trite. There occurs even an occa-sional "pe.rcbance." The style is generally clear but dry. Priests and religious are sometimes asked to recommend for con- .verts o~ inquirers a readable b6ok that presents Catholic" doctrine with completeness but brevity. They are embarrassed when they " cannot, and wish someone would write such a work. This volume is almost the answer to their prayer.--C. VOLLERT, 8.J. A SHORT BREVIARY F.OR RELIGIOUS AND THE LAITY. Edited by ,. the MonEs of St.' John's Abbey. Pp. 766.' The Lifurglcal Press, lecje~,ille, Minn. Second edition. 1942. $2.85. ~ By way of providing a Lay Brothers' Office, the monks of St. ~lohn's Abbey have abbreviated the. breviary. They put us all in their debt by thus giving us the cream of t~e entire office, in an . ¯ ,arrangement wisely built up mostly of the Psalms carefully selected, even slightly annotated by rubrication. It will indicate their pro-cedure to sthte that the short Matins have three Psalms and one les-son. Lauds and Vespers each four Psalms, all the other Hours one each, but with the structure and arrangement, and spirit, of the entire Office carefully preserved. The book's vhysical features seem perfect:~the paper is good; the type clear and sharp; the printing in black and red: the binding~ in stout leatherette with four sewed-in ribbon markers; and for a price well within a po0r'man's pocketbook. These facts have !32 BOOK RE'~iIEWS helped sell the first edition in short order: a much larger edition now issues from the press. We have lately heard of religious congregations adopting a modified form ,of Divine Office in lieu of the 'community prayers' formerly said daily in common. We venture to predict, that this Short Breviarg will offer strong incentive for further such adop-tions. But ~a~ide from such common use, the book will provide any one, priest, Brother, Sister, with prayer-book and meditation-book needs, and offer a chance to sample that endless round of psalmody, so conspicuous in the" official homage paid by the Church to God. --- GERALD ELLARD, S.J. THE OUR FATHER. B'f the Most Reverend Tihamer Toth. Translated by V. G. Acjotal. Edited by the Reverend Newton Thompson, S.T.D,~ Pp. 314. B. Herder Book Co., St. Louis, 1943. $2.75. The experienced reader knows that he must frequently make allowances for published sermons. In its original setting, a sermon may leave nothing to be desired: from the printed page, it too often makes one regret that he can only read wl~at was meant to be heard. For those unacquainted with Bishop Toth's writings, we give assurance that his published sermons labor under little if any handi-cap. To read any one of them is to come under the spell of a wise, experienced, holy, very practical friend and counsellor. His Excel-lency is never the conscious orator. Rather he. is the shepherd of gouls, on!y concerned that the living waters of God's truth be made available for his charges. He is clear, orderly, interesting, with special talent for apt illustration or anecdote. Because the style is so simple, direct, informal, the reader easily becomes an attentive listener in the presence of a master conversationalist. This, the ninth volume of Bishop Toth's sermons to be made available in English translation, contains twenty-eight sermons on such fundamemental subjects as Belief in God, Life Worthy of Man, Our Father, Creator and Lord. Children of God, Brotherhood of Man, Brothers of Christ, Heaven or Earth, Suffering, Honor and Praise of God, Art and Habit of Prayer, and Intellectual and Eco-nomic Life. Taken together, the series comments on the text of the Our Father, although each sermon is a unit by itself. The book is highly recommended for either community or private spiritual reading, and for meditation subject-matter.--C. DEMUTH, S.J. 133 BOOK REVIEW~ THE SPIRITUAL DIREC;TION OF SISTERS. By the Reverend A. Ehl. Adapted from the German by the Reverend Felix M. Kirsch, O. M. (~ap., Ph.D., Llff.D. Pp. xlx + 483. Benzlger Brothers, New York. $3.75. In its six major divisions this .compact but comprehensive man-ual treats of Religious Vocations, the General and Special Problems pertaining to the Direction of Sisters, the Principal Mean~ e~ployed in their Direction, Canonical Regulations concerning Sisters, and the Obligations of the Vows. A brief introduction explains some can-onical terms. Father Kirsch has'jUdiciously adapted the material to American readers and has added a valuable bibliography. In general, the book is excellent: complete, sound, practical. An enumeration of its specific good pgints would be too lengthy. Suffice to say that it should be very helpful to confessors or directors of Sis-ters, as well as to all priests and seminarians. By reading it, ,supe-riors of Sisters would get a better understanding not only of the work of the confessor, but of the whole religious life. o ¯ It seems advisable to indicate here some points that might puzzle the reader. The author is too much addicted to "must": he does not distinguish with sufficient care between what he counsels and what he really considers of obligation. Moreover, although he apparently wanted to help. the average priest commissioned with the spiritual care of Sisters, yet the comprehensiveness of the work and the indiscrimin'ate references to "the priest," "th.e confessor," "the spiritual director," create the impression that he has in mind a priest who spends his whole time in a convent.~ In fact, the seminarian anal young priest might be con'fused, even discouraged, by the mul~ tiplicity of details. Better for them to read the book for the general impression, then return to the details when this knowledge is required. Regarding the confessor in particular, the author seems prone to have him mix too much in external affairs. As one instance of sev-eral, I cite the following: "The confessor should not dismiss lightly the complaints that may be made by the superior on the above points (i.e. abuses regarding religious exercises), but should diligently inquire into the matter." I fail to see how a confessor is justified in using the complaints of-the superior as a handle-for any ques-tioning of. his penitents.---G. KELLY, S.J. 134 BOOK REVIEWS A BOOK OF SIMPLE WORDS. By a Sister of Notre Dame (de Namur). Pp. 240. P.J. Kenedy & Sons, New York, 1942. 1;2.00. In simple words the author has given us the~ result of much study--study of the peisonality: of Christ. Thecharm and natural-ness of an essay are brought to this series of spiritual reflections. The book might be said to tell the ~tory of Christ's public life. It is selective in that the author has ~hosen from the Gospel story inci-dents revealing the facets of the personality of Christ" too often over-looked or little realized in our reading of the evangelists. A careful,. . prayerful reading of this book will give more than knowledge: it is meant to lead the reader to ~ personal experience of Jesus Christ.' Lacking entirely the formalism of 'a manual, the book should prove in~erdsting and profitable as a source of suggestions for medi-tation. A miracle" is recounted; a~ lesson suggested, or attention called to ~-phase of tl~e Savior's character: a brief and pertinent exhortation is given; artistically the author appeals to three facub ties of the soul: the memory, intellect, and will. The truths pro. posed and the lessons logically drawn are solid, but expressed in a language that sometimes draws attention to itself because of emo-tional expression and occasional cliches. The publisher has pro-vided a medium of expression worthy.of the thought, for. the. printing is attractive, even artistic.-~M. D. CURRIGAN, S.~J. THE PATER NOSTER OF SAINT TERESA. Translated and adapted by the Reverend William J. Doheny, CLS.C~,, J.U.D. Pp. ~x -t- IS0. The Bruce Publishing Gompany, Milwaukee, 1942. Gloth, !;I.50; paper, $1.00. Thi~ work is simply,the concluding portion of St. Teresa's The Wa~/of Perfection. Since its subject-matter is sublime, and since it is from the seraphic heart and the classical" pen of the great Spanish Princess of Mystics, it needs no commendation. By way of introduction and to establish the setting, Father Doheny gives excerpts (28 pages) from the preceding chapters of The Way. In these will be found some of St. Teresa's ideas and exhortation~ on such things as religious poverty, c.harity, detach-ment, and the need of praying for preachers and scholars. In reality nearly all the chief points'of the .religious life are touched upon briefly. In this treatise on the "Our Father" occurs the well-known 135 BOOK REVIEWS account of a nun who once went to St. Teresa in a: state of the o greatest desolation because she could not, like other companions of "the Carmelite foundress, practice mental prayer and "raise herself to contemplation. ~ Upon questioning .her as to how she did pray, St. Teresa found out that the unhappy sister was accustomed to "recite the Lord's prayer in such a way as at the same time to arrive "at the prayer of pure contemplation. Our Lord raised.her even .to the prayer of union. It was evident . . . that she had received.the highest ~a.vors in prayer" (page 52). At the end of her commentary St. Teresa writes: "If we under-stand how we ought to recite the .Pater Noster perfectly, we .shall know how to recite all other vocal prayers. See how our Lord has assisted me.in this work. He has taught both you and me the .way. of perfection . I assure you that I never dreamed this prayer contained such deep secrets. You will notice that it sums up the entire spiritual life, from its first begir~ning to that point where soul is 10st entirely in God." " . If. one were to say the "Our Father," especially the third peti-tion, "Thy will be done," realizing and meaning thoroughly,:p.rac-tically, and persistently, what one s~ys, then one would be very ho!y indeed.--G. A. ELLARD, S.,l. TEN BLESSED YEARS. By Clara M. Tiry. Pp. 306. The Apostolate of Suffering, Milwaukee, Wisconsin, 1939. $ l.S0. HAPPY HOURS WITH CHRIST. By Clare M. Tiry. Pp. 187. The Bruce Publ~shincj~ Company, Milwaukee, Wisconsin, 1940. $I;75. A unique society has come into existence in the city of Milwau-" kee in recent years ~nd'has spread throughout the country, In 1926 a young woman in Milwaukee, v~h0 had been weighed down with "constant sickness from babyhood, conceived the idea of establishing a society whereby, the sick and all others Who have any kind of suf-fering whatever to bear could be united together, in offering it God. With the assistance of the present bisl~qp of Fargo, N. D., the Most Reverend Aloysius J. Muencb, who at the. time was serving in the capacity of assistant pastor in a Milwaukee parish,. the Apost01at.e of Suffering was established. Ten Blessed Years tells the story of the Apostolate in the words c;fits foundress, Miss Clara M. Tiry. Through the Cathblic Press in the United States the Apostolate was brodght to the attentidn of 136 BOOK REVIEW~ the'suffering, and the society grew rapidly in membership. The book gi~es an account of the activities of the Apostolat~ and'a short sketch of the life of its patron saint, St. Lidwina of Schiedam, a fifteenth century Dutch girl. In the foreword Bishop Muench tells of the .spirit that animates the Apostolate: "Through the Apostolate ~bey feel again the healing hand of Christ, Who loved the sick. It is like balm on a burning wound--Christ's consola-tion that life is yet worth while: that the sick may share in His redemptive work." .°Happy Hours with Christ is a collection of twenty-seven groups of meditations, prayers and spiritual readings for ~he sick. They are appropriately arranged according to the various liturgi-cal seasons. Through them the sick are brought to a deeper realiza-tion of their mighty vocation of suffering and are enabled to bear their pain with greater love and generosity.--W. 3. "BURTON, S.3. HOPE OF LIFE. By Sister Monica, Ph.D. Pp. vii + 162. P. J. Kenedy & Sons, New York, 1942. $1.35. This tersely written little book from the talented pen of a well-known historical and spiritual writer is intended primarily for reli-gious, although the la~ person will find in it much food for reflec-tion. The author writes of death, dreaded death: but death, the door to life. Only a soul. that has loved much both God and man and has meditated long on a personal God could have made these reflections. Some undertaking fails, friends turn against us, love is spurned. And we sit at the roadside brooding. I am so unimporta.nt. But I am important to God. He wants me. When the supreme moment comes, why is it that we die alone? We bare a longing for com-pany, a craving for human s~mpatby. But there comes a time when~ human sympathy will not satisfy; we must have the divine. Let me cling to God. I must keep my heart clean in its impulses and its choices; I must keep my gaze clean, or I lose the way. Arrived at my home I shall find hap

Transcript of an oral history interview with Dr. Carlos F. A. Pinkham, conducted by Jennifer Payne at Norwich University in Northfield, Vermont, on 9 January 2014, as part of the Norwich Voices oral history project of the Sullivan Museum and History Center. Carlos Frank Armory Pinkham graduated from Norwich University in 1965 and later returned to the campus to teach in the College of Math and Sciences. His interview includes many details of his academic career as well as recollections from his military service and family history. ; 1 Carlos Frank Amory Pinkham, NU '65, Oral History Interview January 9, 2014 Interviewed by Jennifer Payne CARL PINKHAM: Vermont. JENNIFER PAYNE: And your (inaudible) [00:00:02] class? CP: Nineteen sixty-five. JP: Ah, did you have a nickname at Norwich? CP: Not really, no. JP: No? The yearbook has you as Pink, but I imagine -- CP: Oh, yeah, Pink is -- Pink is -- if anybody used a nickname it was Pink. Yeah, mm-hmm. JP: Oh, what made you decide to choose Norwich? CP: It was very easy. My father taught here, and so as a poor university professor this is the only place he could afford to send me (laughs) because I got tuition free. JP: What was his name and what did he do? CP: Vernon Curtis David Pinkham. So, again, four names. It's a tradition in our family. JP: What did he teach? CP: He taught economics. JP: So, you came to Norwich pretty much straight out of high school. CP: Yes. JP: And were you interested in science then? CP: I have been interested in biology ever since I was able to think. So, I knew when I came here what I wanted to do. I knew what I wanted to do when I was a kid. JP: Really? CP: Yeah. I wanted to get a doctorate in biology. At the time that I came here I wasn't sure what field in biology. It was really a choice between evolution and marine biology, but I knew that I wanted to do that.2 JP: Wow. So who was your roommate when you got here? CP: Oh, boy, when I got here -- I don't remember. I do know that he never finished and I don't remember his name. JP: Do you remember any of your roommates? CP: Sure, Joe [Koons?] [00:01:50] was my sophomore year roommate and he never finished, and then Don Graves was my roommate in my junior year; he did finish. And Bob Priestly was my roommate in my senior year. JP: No kidding? CP: Yeah. JP: That's great. Now I know you've looked at these questions. Is there anything in particular that you want to focus on or start with? CP: No, not really. Just go ahead and fire away and we'll progress as ever we can. JP: Yes, OK. Your activities when you were here were humongous. You were in everything. You were corporal, master sergeant, correct? Major biology -- you were in the biology club, one, two, three, four president -- president twice; geology club, one, two, three, four; honor tank platoon, three and four; German club one, three, and four Vice President; AUSA three and four; mountain and cold weather; winter carnival committee; regimental ball committee; Epsilon Tau Sigma Vice President. CP: That's the honorary society -- the academic honorary society. JP: And you were in Who's Who, also, I noticed in the yearbook. You were on that page, but the list doesn't stop. You were in the varsity club two, three, four; class honor committee to cadet cadre two, three, four; dean's list one, two, three, four; DMS, which is -- CP: Distinguished military student. JP: Wow. What was your GPA? What was your -- CP: I was second in my class -- JP: Wow! CP: -- and the person that was first in my class, Harry Short, and I competed for that position all four years and his is a sad story because he beat me and legitimately so; he was a very smart person. He went on to med school, got his MD and in my fifth year of graduate school, I found out that he had just been killed in an airplane crash that he was flying himself. So that was probably one of the saddest things that had ever happened and has 3 ever happened in my life -- to lose this very dear friend who was my arch competitor, but still a person that I had a lot of respect for. And really it was -- another aspect of that is that I -- up to that point I kind of thought of those of us who were in this top echelon as being untouchable. In other words, somehow we were just -- our lives were special and therefore they would not be expendable and that woke me up to the fact that in fact that was a very incorrect assumption to proceed with. JP: So what do you remember most about Norwich? CP: Oh, (laughs) there's so many things. I remember, and this is going to go on to one of the other questions, William Countryman, my favorite professor, and it's hard to pick a favorite professor because there were certainly three that I had -- William Countryman, Bert Wagenknecht, who was the botany professor at the time in biology, and of course, the ever traditional and ever present Fred Larson, who played a major role in my interest in geology. So, these are the three people that vied for my preferences as the favorite professors, and Bill -- but Bill because I had him more often than all of the others. I think he won out, but he was a very special professor anyway. He was smart, knew how to teach, and knew how to keep his classroom in stitches, which is something that is very important for a good teacher to have. It's something that I never developed as a teacher, I have to admit. JP: How did he keep you in stitches? CP: Oh, he just had great stories that were always able -- that always fit in to whatever lesson he was talking about and he had a great sense of humor. He was a very wonderful fellow. I ended up working for him, actually, when I came back here for a number of years because he went into private consulting and I worked for him. That's the story we can get into a little bit later. JP: Yeah. Because you went to the military after, but what was the hardest part? It seems like you probably did very well. Were you ever disciplined? CP: No, no. Should I have been? Yes. (laughter) JP: For what? CP: Oh, there were a couple of times I think when -- well, the one time that I remember specifically is when I was the executive officer of the third battalion my senior year. I think I had a soccer game. I think that's what it was, and so I went on the soccer game without thinking about the fact that I had to make sure there was somebody who took my place in formation because the battalion commander I knew was not going to be there. And so one of our class cut ups, who was just -- went on to become a great guy -- probably because he was a class cut-up, took over the battalion at the time and he made a pretty good farce out of it from what I understand, and I was about ready to get some demerits and I think my dad stepped in and prevented that from happening. I don't know, but I know I never got them.4 JP: What did he do? CP: Well -- JP: The farcical -- CP: Oh, what did he do? Oh, he just got up and mocked the protocol, the commands and everything. I don't know. I don't know exactly what happened. I just heard that it was pretty farcical, so -- JP: Norwich cadets cutting up? CP: Right, right. JP: No, say it isn't so! So what was your least favorite? Did you have a least favorite class here? CP: Well, I suppose it had to be English. And the reason for that was that I hated writing; I didn't know how to write. And, again, there's a story about how that can be -- how that turned around, but after I got out of grad school, and so I'll hold that until later. But at the time I hated the writing aspect of English. I didn't mind the reading aspect, the reading of the different literary assignments, that was fine, but, boy, I just did not like writing. JP: OK. What was the most important thing that Norwich taught you? CP: There are several things, but the first thing I learned, I guess, is that nothing ever lasts forever, and that was a lesson I learned in rook school, and it was a lesson that I think a lot of people learned in rook school because if you didn't learn that lesson, you couldn't get through rook school. That's a valuable lesson to learn if you're really being confronted by things that are difficult at the time. It's good to know that it can't last forever. The second lesson, and I think this is one that has probably, Norwich teaches more than anything else, and I have not seen it as something that is grasped by the powers that be as something that they need to promote, and that is that done properly, if you allow it to do it to you, allow Norwich to do this to you, you discover that your limits are way beyond where you thought they were, way beyond spiritually, way beyond physically, way beyond mentally because Norwich has a tendency to push people. It was pushing people when I was a cadet here and it still does push people and in ways that many other universities don't. And one good proof of that happened my sophomore year. In the eighth grade -- I've got to go back a little bit -- in the eighth grade is when we moved to Northfield because dad took the teaching position that year, and in my homeroom I went into the first day, and of course being an eighth grader boy, I was very interested in girls, and I saw silhouetted against the window this very pretty, cute blonde and I said, "Well, that's kind of a neat girl." And so I asked about her and found out that she was going with somebody else and so being an honorable person I decided I probably 5 better not interfere. But a little while later I heard that someone had said that she was interested in me, which of course was all I needed to do. So I approached her and we struck up a relationship that lasted through the sophomore year of high school and she eventually broke off with me about that time -- at that time because she thought I was pretty much so a namby-pamby, which I was, and then -- but I always had a crush for her and the sophomore year, New Year's Eve, I had a date that didn't come through and so on just a whim I called her up because she was a townie as well, obviously, and asked her out to New Year's Eve and she didn't have a date that night, so she accepted. And from that point on we were a couple and she has now been my wife for almost 50 years. JP: Awww, that's so sweet. CP: Yeah, so basically she just liked what she had seen -- the change in me that was -- that Norwich had brought about. JP: What's her name? CP: Christine. JP: Christine. CP: Yeah. JP: Wow, so Norwich helped her fall in love -- CP: That's exactly correct. And she'll admit that, too. I'm not making this up. (laughs) JP: Did the words "I will try" mean anything to you as a student? CP: It means -- it's hard for me to kind of express because I think I always felt that way, and I always was a little bit disappointed with it because I want to do more than try; I want to succeed. And I think that probably of all of the things that Norwich did for me, its motto was not one of the things that I carried with me throughout my career. I mean, I just knew I would try. Maybe that's why Norwich and I were such a good fit, I don't know, but in any event. JP: Well, you were obviously successful from an early time. Do you have any funny stories about life or people at Norwich? CP: (laughs) I don't know whether I want to tell one of them. Well, I guess probably the story I will tell is that the infamous panty raid -- JP: Oh, yes. CP: Roy [Bear?] [00:14:58], Dick Herbert, and myself had heard about this thing happening but we were at my house that night. And we finally decided after the news had come that 6 it was probably interesting enough that we ought to go over and take a look. So we went over after it had been done and interestingly enough we were watching -- after most of it had been done -- just to watch and at this point I have mixed emotions about whether I should have been involved or not, but at any event, one of things we noticed is that the police and the fire -- well, the fire department was using a lot of fire hoses on the few that were left and they were doing most of the damage with their fire hose that was finally attributed to Norwich cadets. They were breaking windows with the water and everything. And so we were standing around, and of course we looked like Norwich cadets because we had short hair, and one of the policemen came up to us and said, "Are you guys from Norwich," and I said, "No, not me, I'm from Northfield. I'm a townie," and that wasn't a lie because I was, but at that point in time we recognized maybe we better get out of there. So we got out and came back to my house and eventually got back into school. You know, they were checking everybody coming back in at that point in time and we had not been involved in the raid and so we -- this is our junior year -- so we were let back in, and again, I think it was partly because my dad vouched for me and said yes, they were at home at our house, and that was true. So, that's one of the episodes that I think is kind of humorous. JP: So you were questioned along with everybody else that had gone? CP: Yeah, sure, sure. JP: Interesting. Were there other panty raids? I had heard there might have been annual -- CP: I wasn't aware of it and certainly nothing as big as that. I know that one made national headlines and (laughs) -- JP: Yes, yes it did. What did you do after graduation? CP: Well, I was commissioned in armor, but because of my grades and because of other good letters of recommendation from my profs and performances on the GREs, et cetera, I was allowed to defer to active duty to go to grad school. And this is during Viet Nam so I was very happy with that. I wasn't going to argue that and so I had applied to the three -- by then I knew that I wanted to do evolution -- I had applied to the three universities in the nation at the time that were giving doctorates in evolution -- Harvard, University of Illinois and UCLA. Was accepted to all three with scholarships and decided I needed to get far away but not too far away. So I chose the middle of the two, University of Illinois, to go to grad school, and went to grad school there and had a great experience and learned and awful lot. And had -- in those days you had four years of total deferment to active duty to get your doctorate -- and four years to get a doctorate in biology is really difficult if not, you know, you have to really be smart, even smarter than -- I shouldn't say even smarter -- I worked hard, I wasn't smart, I just worked hard -- and smarter than me. So at the end of the fourth year I still hadn't had my degree, but what I did -- there were two things that happened. I found out that if I had a doctorate I could switch from armor to medical service corp., which is what I had originally put in for anyway, and so there was caveat on that, though. I had a two-year obligation, active duty obligation, in 7 armor. If I switched my branch then I would have to have another two years, in other words, a total of four year obligation. So this is where I think my Norwich training came in really, really helpful in about two tenths of a second I had the decision. You know, two years of which one would have to be in Viet Nam in a tank versus four years of which I would be applying what I had learned state-side in a research institution. It was a pretty easy decision to make and so I accepted the caveated offer to go to medical service corp. The other thing I did is we got in that fourth year you had an option on when to be put on active duty, and so I took the furthest one away from when I applied, which actually gave me almost five years of graduate study in grad school, and I cut it so close that on Wednesday night I defended my thesis, Thursday morning I boarded the plane for Fort Sam, officers basic course. JP: Wow! CP: Yeah, it was close. JP: Wow. CP: So, that was a very fortunate thing for me because getting into medical service corp. was fundamental to a lot of what happened to me from that point on. JP: In what way? CP: Well, because after officer's basic which is, you know, a three month assignment, I was assigned to Edgewood Arsenal and to the biomedical research lab there and my first assignment was to do research on a nerve agent poisoning -- the mechanism of a nerve agent poisoning, organophosphorus, the nerve agents, and to do that I had to kill cats. They were anesthetized and then we exposed them to nerve agents and monitored what was happening to them with some fairly sophisticated equipment and deduced from the responses what was going on. Well, you know, I'm not opposed to research of that sort but it was not something that I was really comfortable with and it turned out that the guy across the hall from me had just -- we were living in apartment houses at the time and so this is for married couples -- and so the guy across the hall from me had just gotten out of being the executive officer for the human experiment platoon. These were humans that had volunteered to undergo various kinds of experiments, most of which were with psychedelic kind of drugs. So it was kind of a difficult job to be in charge of them. And because he still had some active duty time, he was offered a position with the newly formed ecological research branch. Now his specialty was aquatics. He was a fisheries guy, marine and fresh water fisheries, and so he kind of fit right in and I'll explain why that was newly formed here in a moment. But he told me about this, and he said that they were looking for a person who had specialty in land and my, in addition to a doctorate in evolution, one of the -- the major area in evolution that I had worked on was mammals, mammalogy, and so I had a lot of experience with mammals as well as with reptiles and amphibians because one of my major mentors was Doctor Hobart Smith, who was probably the world's leading herpetologist at the time. So I had a lot of good experience that would put me into that position. So the next day I went over and talked to the newly 8 assigned director of the ecological research branch, Scott Ward, and told him what I was interested in and what my qualifications were and the next day I was reassigned to his branch. He had a lot of pull at the time. Why did he have a lot of pull? Here's why. He was a very sophisticated politician for one thing, but what he was heading up was a really dynamic and important endeavor at the time. Basically, Nixon, who has been maligned for a number of different -- well, for one thing, and that's Watergate, but really did an awful lot of good stuff during his presidency. National Environmental Policy Act, Clean Water Act, Clean Air Act, diplomacy with China, et cetera. The list goes on. One of the things he did was he signed an executive order that unilaterally ended the open air testing of offensive, active -- of offensive and defensive biological and chemical weapons, and restricted any further research to just defensive research on biological and chemical weapons in labs. So, there were two places -- a number of places around the world where this research had been going on, two in the United States. One was in Dugway Proving Ground in Utah, the southern end of the Great Salt Lake desert, out in the middle of nowhere, which you would expect to be a place where this would be conducted. And there's some stories about that that I'll get into in the future, and then the other one was 17 miles northeast of Baltimore on Carroll Island, which is part of Edgewood Arsenal, an island -- a peninsula that jutted into the Chesapeake Bay. It was called an island because it was separated from the mainland by a channel of water, cooling channel from a power plant that was right there. And because they had stopped the open air testing the question was logically raised, was there any impact of the testing on the environment? Now Carroll Island it turned out -- well, both Dugway Proving Ground and Carroll Island formed these two groups to research this. On Carroll Island it turned out there were two parts to it. There was one part next to the mainland, and then there was an intervening large saltwater marsh, and then another part where all of the jutting out into the bay where all the testing had been done. And the two parts were fairly comparable to one another, so we had a very good control and a very good experimental area to do our studies on. So we started the study of that and that was the foundation of the Army's environmental ecological research effort, and so I was in on the ground floor of that, and that played a major role in my military career because -- well, one of the things that happened while we were there is as a result of the National Environmental Policy Act, we started getting into environmental assessments and environmental impact statements, one of the first groups to start doing that. And so, again, the procedures we developed and techniques and everything were eventually implemented -- became implemented into a lot of the Army approaches and regulations. To get a little ahead of myself I think it's important at this point to explain what happened at the end of the four years. I'm going to come back to Edgewood. At the end of the four years I was -- obviously my obligation, active duty obligation, was over and I thought, OK, this is it, I'm going to get out of the service. And I wanted to come back to Norwich and teach, quite honestly, and so I applied here but there wasn't a position available, and I really didn't know much about applying anywhere else, and I tried but I wasn't successful. But I had been offered a job at the sister organization out at Dugway Proving Ground as a civilian working, doing the same thing, extending what I had done at Edgewood. And I loved the job, I loved the people that I was working with both at Dugway, and by then we had formed this extended team where Dugway and Edgewood worked together, but I hated the environment of Baltimore, just didn't like the humidity in the summer, as a Vermonter I 9 couldn't handle it. So we took the job out at Dugway, and again, I'm going to come back to Edgewood, but I've got to finish this entry into Dugway because it's kind of a fascinating story. So, I had been out there many times and new I would love it, and so in order to make the final decision I had to take my wife and my two children out, then I had two boys, I now have three. So we left Baltimore when it was about 98 degrees and 150 percent humidity, not really, I mean, the air was just soaking. And we got on the plane and flew out to Utah and about 30 minutes out of Salt Lake City the pilot came on board and said the temperature in Salt Lake City is 110 degrees at which point my wife turned to me, she said, "As soon as we get off the plane we're turning around," because she was thinking 110 degrees with all of that humidity that we had just left behind, and I knew better. So I let her get off the plane and she looked around and she felt the air and she says, "I love it!" So I knew that we were sold on going out to Dugway. So, returning back to Edgewood, because we had these two wonderful control and experimental areas, we had a lot of wonderful data comparing two different community structures, those of let's say a species of trees on both places, fishes on both places, snakes on both places, amphibians on both places, mammals on both places, et cetera. And we had these wonderful databases. But at the time there was no way to really compare them because all of the mechanisms that were out there at the time, all of the methods that were out there at the time, were focusing on diversity, on measures of diversity, and we weren't interested in measures of diversity. We were interested in how alike are these two communities or how different are these two communities. So, the guy across the hall who introduced me to Scott, his name is Gareth Pearson. He eventually went on to become one of the directors in one of the labs of EPA, very successful career. JP: EPA is? CP: The Environmental Protection Agency. So Gareth and I sat down one night with this problem and a bunch of paper with some of our data on it spread out on the floor in his apartment and a six-pack of beer. And by the end of the six-pack, we had solved the problem, and we had developed an index that would compare these two communities in a very -- I've got to say clever way -- and in a very effective way and started applying that our data and then of course published it and this index, the Pinkham Pearson Index, is now regarded as the primary way to compare community structure. So we were very fortunate to be at the right place at the right time. I'm sure if we hadn't come up with it, somebody else would have. It's one of those things that's fairly obvious once you look at it, but, you know, we were there at the right time. JP: That's wonderful. I was hoping you would talk about that. CP: So we had a lot of fun. We did some great things. Great in the sense of they were fun things and wonderful to do. We started the -- we were the -- we, Edgewood, actually, the team that I was part of at Edgewood, really established the concept of the installation environmental impact assessment or statement where basically you go in to an installation, an Army installation, and you identify all of the resources on and around that installation and all of the activities on that installation that could impact these resources, and identified ways to mitigate the impact so that the installation could continue its 10 mission. And eventually out at Dugway as we continued the effort, because by the time I was at Dugway it was such a large effort that we needed to have both camps involved in this process. Another colleague of mine that I met at Dugway, David Gauthier, whom I also kind of took on as a person that I would work with the rest of my life, David and I were the co-editors of a seven volume -- became the co-editors of a seven volume treatise on doing ecological surveys at military installations, and one of the volumes was doing all of the procedures involved in doing an environmental assessment of an installation. All of the different topics you've got to cover and all of the ways you can cover them, it was a fairly extensive document. And still is -- its descendants are still being used in the environmental program in the military. So, I really enjoyed that part of my life. We got to go and I got to see lots of different parts of the United States. Never got away from the United States, but some of the really interesting installations where testing was going on of one form or another, whether it was vehicle testing or artillery testing or whatever, we got to go to because they were part of testing evaluation command at the time, which Edgewood Arsenal was part of, and that's where most of the environmental documentation was happening. One of the things -- and again, it's a matter of being at the right place at the right time, very quickly or very soon after we started our effort at Edgewood there was an operation at Edgewood that had been going on for years and their procedures, their environmental procedures, were just terrible, and we told them that they were just awful and that they would have to do something about them and they snubbed their noses at us. About six months later EPA caught up with them, newly formed EPA caught up with them, and the directors, whom we had said you better do something about this, ended up going to jail. JP: Really? CP: Yeah. So that all of a sudden gave us the notoriety or the fame that we needed to have to get everybody's attention and from that point on we got to do some pretty neat stuff. And going from coast to coast and seeing things, you know, I saw my first rattlesnake, I saw my first copperhead and things of this sort which were fun. In the wild, you know, turning things over and finding them there, which is part of our technique, and developed further techniques for looking at -- finding whether or not a military operation had impacts. I think one of the fun ones was Redstone Arsenal where a government operated -- a government owned, civilian operated (GOCO) facility had been operating during the Second World War manufacturing DDT. Every time they had a bad batch they just threw it out the back door. So although the facility had been destroyed, long gone, this batch was still there. Now what happened is that Redstone Arsenal called us there because they knew that there was this stream that was entering a bayou or a backwater of the Mississippi that didn't have any life in it and they wanted us to find out what was going on. So what we did is we used a technique which, I don't know whether we developed or had been used by others, but in any event, you go up and every time you find a branch in the river, or in the stream, you sample both sides and when you do that, you know, one, every time we went there, one branch was fine, the other branch was dead. And we kept following it back up until we found this huge area, a two or three football field size area of old DDT, and it became one of the nation's hazardous waste facility -- sites -- that had to be cleaned up. So it was, you know, it wasn't anything that the people there were 11 trying to cover up or had been responsible for, it had been done a long time ago and we were able to find that. Another program that I think was a lot of fun is that my boss, Scott Ward, was a falconer and this was in a time when falconers were -- he was a falconer when it was legit to be, OK to be, a falconer. But then the Endangered Species Act came along, which again, was another Nixon thing, and that prevented falconers from being -- you know, without having a license. You had to be licensed to be a falconer and had to have a legitimate reason. Well, he was a veterinarian and so he got his license. He was a wheeler-dealer and he made sure that he got his license and then he started working with peregrine falcons and their recovery. As you may know, about that time DDT, again, here's this DDT rearing its ugly head, had been bioaccumulating in predator species, the peregrine falcon being one of them, so that to a level that the eggs were thinning, the shells were thinning and the parents were breaking them in the nest as they were trying to sit on them. So, there was a real decline in peregrine falcons. In fact, the peregrine falcon south of the Arctic had gone extinct. So, Scott was involved in studying their recovery and to do so he became the coordinator of the North American peregrine falcon banding program, and he would go to a number of different places, Greenland, Hudson Bay, I think Alaska, and band fledglings in the nest, and then we would go to Assateague Island in the fall and in the spring and trap peregrine falcons to see if any of them had been banded to find out where they were coming from because at that point in time we really didn't know very much of any -- the peregrine falcons that are now south of the Arctic are all derived from peregrine falcons that were in the Arctic. It's a different subspecies but basically it was the only opportunity is to take these fledglings and bring them back here, and that was a Cornell program, did a wonderful job, and breed them in a captive breeding program and then reintroduce them to the wild. But knowing we just didn't have any information on what their flight pathways were, where their migration routes were, and so Scott was instrumental in coming up with that information. And so I was able to go with him and, you know, this is a military assignment. (laughs) JP: It's a great job. CP: Somebody had to do it, right. And spend a week or two weeks in the fall and in the spring on Assateague Island trapping peregrine falcons and birding and all sorts of stuff. So that was a lot of fun. We got to know a lot of interesting people because Scott made his way through the people who had influence at the time. I think one of the more interesting things is that, for example, we would often capture peregrine falcons with -- peregrine falcons -- he would also do it on Carroll Island -- capture either hawks or accipiters or falcons and they would have feathers in their beak or we would find kills in the woods, and part of our study was, you know, what had they killed? And so he would take these feathers and sometimes just one or two feathers they pulled out of the corner of their bill and send them off to a gal at the Smithsonian Institution, I can't remember -- I think her name was Roxy or something -- and she would identify it just from a single feather what the bird was. So that was part of our ability to get some additional data. What are they preying on when they're at different places in their migratory pathway, et cetera. So, that was another, you know, it was just a lot of fun things that we got to do and we would seine for fish. 12 JP: And we're back. CP: OK, so I'm trying to think of -- in the back of my mind there's one more story I want to tell and I can't come up with it right now. So those were fun days. We really had a great time doing all that sort of stuff. Oh, I know what it was. Another story was with Chandler Robins. Now, Chandler Robins is, I think he's still alive, one of the greatest ornithologists in the country. He wrote a book on birds of North America and Scott knew him well, and so I remember one night we had been out doing some night surveys and he had a recording of a bird that he couldn't -- all he had was the song and so we got on the phone the next morning and called up Chan and said, "Chan, I want to play something for you. Can you tell me what it is?" So we just played it for him over the phone. Chan says, "OK, so let me see. It was probably about nine o'clock at night, it was raining slightly and the sound is coming from the middle of a marsh, am I right?" And Scott says, "Yes," and so he says, "Well, it's a Black Rail," which fits all of those things. JP: Wow! CP: So this guy really knew his stuff. (laughs) That's the kind of stuff that we were exposed to for all of this. It was a lot of fun. JP: Did you photograph it? CP: Oh, no, no because it was at night. But I photographed a lot of birds. In fact, because I spent so much time going around doing this sort of stuff, my life list of North America north of the Mexican border is about 420 birds, 420 species. That's not anywhere nearly as many as it could be if I were a serious birder, but just because I have travelled so much, it's a lot larger than a lot of birders do have. JP: That's a lot of birds. CP: It is. JP: And you were outside and making the world a safer place. CP: Hopefully so. JP: That's pretty amazing. CP: Yeah. JP: Wow. I'm always amazed by you guys. CP: Yeah, it's fun what we get to do.13 JP: What about the Oxford Round Table? I know I'm jumping ahead, but I want to make sure we get that. CP: All right, so the reason -- I want to also hit my military career because I think that's important and, oh, we're doing fine. So let's hit the military career and then we'll come back to the Oxford Round Table. JP: Absolutely. CP: After I got out of Edgewood, I told you I was thinking about getting out of the service, my brother, my oldest brother, who at the time was a colonel in the Reserves, said, "No, you've got to stay in," and he explained to me why I needed to stay in. He said, "The benefits that you would accrue for retirement and for Space-A travel and medical coverage, et cetera, are just fantastic. You've got to stay in." So I did, I decided to stay in. And to get to the end of that story before I come back I stayed in for 47 years or whatever it was, I mean, 37 years. I retired at 60 from the Reserves and when I retired it was in '06 and I was the senior, maybe we should say old man of preventive medicine science officers and as such I was the mentor for about 700 preventive medicine science officers in the Reserves, the National Guard around the world. And from Norwich, this is when I was doing this, I sent out a weekly newsletter. Every Saturday I would come down early in the morning and I would work until one or two o'clock in the afternoon putting together this newsletter of all of the events that were important to preventive medicine science officers that had happened in that week and sent it out to them. And it got to be such a big thing that many of the active duty preventive medicine science officers were subscribing to it as well. JP: What was it called? CP: The Preventive Medicine's -- Reserves Component Preventive Medicine Science Officers' Newsletter, very imaginative title for it. JP: But very useful. CP: But it was very useful. JP: Extremely useful. CP: Yeah, it was during the Iraq war and during Pakistan as well. The beginning parts of -- I mean, Afghanistan. JP: So what kinds of things would be in it, for example? CP: Oh, there would be health reports from around the world, alerts about outbreaks of different things. There would be announcements of upcoming conferences that -- one of the things that preventive medicine science officers -- most preventive medicine science officers are in the Reserves are not assigned to a unit. They are what is known as 14 individual mobilization augmentees. They're on their own basically and they have to get their 50 points a year on their own. Because all of us have advanced degrees, we don't fit into most units and if there is a unit, it's probably across the country that we could fit into, and some of the people fit into those units, they just had to travel and they did their two weeks of active duty. And so it was very important to be able to get these people, all of these people for retention purposes if nothing else, to recognize all of the opportunities they had to get points and part of my role in this was to provide these opportunities -- show them the opportunities that they had and make sure they were taking advantage of them. JP: That's terrific. CP: So that was another side of it. And unfortunately, I think after I left I found a successor and I think he, after a year or so, found that the job was so demanding that he had to back out and I don't think anybody else took over. But it happened during a time when it was really important too because we were so widespread and some us of involved in conflicts around the world that it was important for us to have that at that particular time. I'm sure it would still be valuable today, but I don't think anybody has followed up on it. But then that's another thing where Norwich guys have a tendency to see a need and fill it. Another thing, which also is a Norwich story, I think, is to get my points, one of the ways you can get points is to be a liaison to West Point, and what that means is basically that you are helping to guide the applicants for West Point from Vermont or from whatever state you're in, through the process so that they either are successful or not. Well, it turns out in Vermont I think we have a higher percentage of people that get in for reasons which are not worth going into here than most states. But you still, one out of ten, one out of 20 would make it. So, one of the advantages of that is it gave me an opportunity to direct the nine or 18 failures to Norwich which many of them did come here as a result. So that was a good recruiting opportunity as well. And Norwich -- West Point preferred to have of all of those senior military academies, they preferred to have either West Point or Norwich personnel fill those positions because they knew that they would do a good job and a serious job. So, let's see, what else is here? All right, we can go on to the Oxford thing. So, I, as I've stated earlier, had always been interested in evolution and ever since I was able to remember, I recognized that the beauty around me that I was fascinated with in nature, the butterflies, the flowers, the trees, the frogs, whatever I was attracted to at the time, was just not by chance but brought about by a creator. Now I grew up in a family with a Christian influence and background, but I myself, I personally never understood who Jesus Christ was and his importance to me, and just recently I kind of figured out a good way to explain that. As a kid I had understood that Christmas was all about me. And Easter somehow had something to do with this person called Jesus Christ but I wasn't sure what it was. And quite honestly I really went through childhood, school, here, graduate school, and well into my military career until early into Dugway assuming that. I now know that I got it totally backwards and in fact Christmas is all about Jesus and Easter is all about me and you and all of us, the rest of us who need to have the salvation of Jesus. Now the story, I mean, I'm not going to go there because I'm not sure that's appropriate for this but I just want to set the stage for this. So I had always felt that this creator must be really awesome, but because early on, and I don't know why, 15 I understood because I'd been reading well enough, you know, extensively enough, I understood the evidence for evolution and the fact that evolution was a mechanism. So, I began to become convinced that that God used evolution, we'll call this creator God, used evolution to bring about us, to bring about the universe, to bring about everything, and so I spent a lot of my time, in fact, I thought when I get out of grad school that that's what I would focus on but the military took me in different places. And I wanted to see if I could understand more about how evolution worked and how a creator might have brought this about. So when I got out of Edgewood, went to Dugway out there, there was -- obviously this is Mormon country and Mormons proselytize and they tried to proselytize Chris and I, and Mormons are wonderful people and my boss is a Mormon and I have an awful lot of respect for them, but we were invited to a Mormon gathering and treated wonderfully and they were a very friendly group of people and as we were going home, my wife and I were talking to one another -- no, we weren't talking to one -- we were very silent and one of us, and we don't remember to this day who said, "What did you think of that," and the other one said, "Well, my spirit was troubled," and the other one agreed that that was the case. And so we began looking at our roots and it turned out that at that point in time the chapel at Dugway -- now, let me explain something about Dugway. Even though I was a civilian because it was a remote post civilians were allowed to live on the installation, so we were living on the installation. So the chapel had just undergone a change in chaplains and my wife had started going -- after this incident she started going -- and she came home after one Sunday service fairly early in the process and said, "You got to listen, you've got to come and listen to this guy because he's talking about the evidence for God and for belief and, you know, the science of it all," and I said, oh, come on, this guy can't know what he's talking about. So, I went and come to find out he did. He had some very good compelling evidence. And so that started me on a year and a half of questioning, of investigation, of seriously considering the possibility that, in fact, this God that's talked about in the bible is, in fact, the same God, creator -- Lord God creator of the universe that I had been thinking about all along and worshipping myself. And after a year and a half of reading the bible, of seriously going to church, of going to adult Sunday school, of talking with people, et cetera, I was finally convinced and turned my life over to Jesus. So, from that point on I thought, well, OK, from here on I'm going to get back on to the track of this thing and it didn't happen, it didn't happen. I still continue the environmental movement and then about -- well, six years, six and a half years into being at Dugway my -- oh, I got to do the science fair. Don't let me forget to do the science fair. My wife's mom started showing symptoms of Alzheimer's and her dad began to try to deal with it. He was retired at the time. She never did work. And he was having some difficulty and as time went on it became increasingly obvious to us that Chris needed to go back and help her dad take care of her mom and it was a good time because at that particular point in time we had progressed enough in our understanding of what the Word says, the bible says, we felt that we had an obligation to honor our parents and come back here and so at the same time I had been working with a colleague of mine that we rode to work with. By then we had moved off the installation and we were living in a small town called Terra, Utah, which was ten miles east, roughly east, of the main gate Dugway Proving Ground, and it was across -- the ten miles were mostly across Skull Valley and the road was ten miles of absolutely arrow-straight road. So you got in your car, if you were awake it didn't matter because 16 you just aim, lock the steering wheel in, and ten miles later you were at the front gate. And so we had a lot of time for discussion as we were doing this and we had come up with an idea for -- we were both avid gardeners -- we come up with an idea for preserving, allowing us to start our garden early using some -- he was a chemist and I'm a biologist -- using some very well known, well established properties of water and when it freezes it gives off heat called the heat of fusion and that heat could protect your plants from freezing. They do it in orchards, for example, by spraying water. So we came up with a device and it took us a little while to come up with it, but we came up with a device called the Wall O' Water Plant Protector. And so I figured, alright, this is going to give me my key, we can go back here and this is going to provide enough income, but it became obvious to me that this was going to take awhile for this to grow and so I had been going to officers advance course with three people. One of them was a chaplain that had been involved with my coming to the Lord. Another one was a person that I met in Salt Lake City in Utah. This is Salt Lake where the course was, who was a business major and so the business major heard about what we were doing because one of the nights we had to talk about something we were doing and I talked about it and he said, "Oh, this is a great idea. I want to help you make this happen." So he became the president of the company and he got things rolling as far as the business side is concerned. And so I was convinced that this was going to be my key to being able to come back here. Well, as I said, it very quickly became obvious it was not. It takes, like any new idea, almost any new idea, it takes a long time to get going and I decided well I better consider trying to find a job back here. Well, it turned out that Chris had been flying back to help her dad for just a little while and on the same flight she ran into Roy Bear who was flying out Midwest for something, I can't remember what it was, and they got talking, of course they knew each other from here, and he said, "Well, you know, I have been teaching anatomy and physiology in summer school, and I just don't want to do it anymore. So there's an opportunity for Carl to teach that." Well, I had never, you know, my major was at the population level or above. I mean, my focus, and I had not really had much in the way of physiology. But I, you know, this is an opportunity, I couldn't refuse this. So I put in for it and I got the job and that was important because it filled in a part of my education that was lacking because I started focusing not at the population level and above in the levels of complexity, but at the species level and below in levels of complexity. So, it really rounded out my education by forcing me to learn the material. You know, if you want to learn something, teach it. And so all of that played a role in -- as I was going through and teaching I was seeing things that played into very nicely into this idea that, you know, there really is a creator behind all of this. And so in the middle of all of this I suddenly get a letter out of nowhere. I have no idea, and I've asked them and they won't tell me where they got my name, but I got a letter saying that the Oxford Round Table is having a session on faith and science, the great matter, and would I like to be involved in it. And my initial reaction was I'd like to be and I've been thinking about this a lot and I've got a lot of thoughts on it, but, boy, do I have time to put something together and my three sons said, yes, you've got to do this, Dad. And so I said yes and I put the paperwork through Norwich and they said yes and so I was invited to go to the Oxford Round Table and make a presentation. And that's when I had to formally put down all of my thoughts. Since that time, and that was published online and since that time I've had a chance to present it elsewhere and to develop the thoughts a lot more 17 and the evidence now is even more compelling in my mind than it was even when I did it at Oxford. The primary thing that we have to recognize is that -- and this is something that makes sense if there is a creator behind all of this, is that science now fully recognizes, there are very few scientists who don't agree with this, that the universe began with an event called the Big Bang, 13.82 billion years ago and that accompanying that event the universe was imbued with about 20 fundamental forces constants and masses whose values are such that if they weren't exactly what they were we wouldn't be having this recording and that does two things. It says A, there's a beginning, so if you've got a beginning logically you've got to have something who begins it. An uncaused cause as it's sometimes referred to, and, also, that that beginning was accompanied with some very suspicious characteristics. Now, science by definition, and properly so, eliminates -- it doesn't eliminate. It admits it cannot investigate miracles. It is just not designed to follow miracles. Science can give us insights that I think can help us to understand whether or not miracles are possible, whether or not there is a God. And the point that this revealed at the time was that we have enough information, science has enough information about that moment of creation or of coming into existence of the universe, let's not call it creation at this point, that it has to be explained or it can be explained only by invoking infinity because only with infinity can you get all of these 20 or so values coming together with their precise values. Presumably they're independent coming together and having a situation where you would have a universe come into existence because the probability of this happening is so, so very, very tiny, all of them with their values. So, there are about eight ways of the sciences come up with explaining this and all eight of them can be reduced to this use of infinity and I say there are three ways that we invoke infinity. Science embraces two. One is that the universe is infinite and we're in the part that works with these constants, these values, or the other is that there's an infinity of universes and we're in the one that works, or that the universe is created by an infinite mind. And quite honestly, at this point anyway, we cannot distinguish among those three. Each of them is arguably just as logical as the other. There are many scientists who would say that the third one is not acceptable and I would challenge them the way Ravi Zacharias and other people challenge them in that maybe they have some personal biases that they need to look at seriously. But be that as it may, I, in looking at this and accepting this, discovered that there are eight phenomena that keep recurring again and again at what I call essential conditions that in the evolution, in the progress, the evolution from the Big Bang to us whether it's cosmological or chemical or biological evolution, there are requisite conditions that have to occur and every time you find a requisite condition, you identify a requisite condition, there are eight phenomena that are associated with it that happen, that are met, and so it makes me wonder if there's this pattern, is there something behind the pattern? And that's where all this comes in and obviously I believe there is, there is a creator God behind this. JP: So this paper generated quite a bit of -- CP: Quite a bit of thought and discussion and continues to. Yeah, absolutely. So, one of the other reasons we wanted to come back to Norwich, to continue on in this vein, was that I had as part of the coming to a belief and a faith in Christ, and being at a military installation, it was logical that I would find Officers Christian Fellowship. Officers 18 Christian Fellowship is a fellowship, as it states, of officers in the military and this is the Army -- the US branch of it, but there's worldwide groups called by different names, who embrace Christian faith and use it, try to use it, in their life and in their leadership roles. And so I encountered it and became convinced that was something that Norwich could benefit from. And so one of the reasons we came back was to form a Christian fellowship at Norwich using Officers Christian Fellowship as our basic model. So we came back in 1982. Chris preceded me by about four months and so we -- I arrived here in March -- permanently arrived here in March of 1982, getting ready to teach that summer school course, and I began immediately looking for a student that would be interested in forming a Christian fellowship and I couldn't find any. I looked and went to the chapel, asked around, I was having no luck. And one day I was walking on the upper parade ground, I don't remember why, but I was walking on the upper parade ground towards Jackman on the western side and I saw a cadet coming toward me and the Holy Spirit said to me, "You see that cadet? He's the one I want you to talk to about starting a Christian fellowship." And of course my reaction, my immediate reaction, was yeah, sure. I'm so concerned about this that I just created that thought in my mind, and I said I'm not going to pay any attention to it. But the closer I got to this cadet, we were walking towards one another, the more I felt the Holy Spirit saying, "Do it, do it," and it got to the point where I knew that if I hadn't done it I would be in disobedience to God. I would be disobeying the Holy Spirit and so I stopped him. I said, "Young man, you probably are not going to understand what I'm about to tell you and you're going to think I'm nuts, but the Holy Spirit just told me that I'm supposed to talk to you about starting a Christian fellowship at Norwich," at which point he stopped, I mean, he was stopped. He kind of went, "You're kidding me," and kind of fell back, took a step back, and he said, "As I was coming towards you, the Holy Spirit was telling me that I've got to talk to you about starting a Christian fellowship at Norwich." So, that started the Norwich Christian Fellowship. The cadet's name was John Pitrowiski and we started a fellowship that was in 1982, and that must have been -- I'm gathering, I'm thinking it might have been in April, I didn't put the date down. And so that was still in the days when I think Norwich went further beyond May. I think they went to late May or beginning of June, and so it wasn't very long but he had a couple of friends from classes beneath him, Joe Saltsman being one of them, who wanted to be part of this. And so it continued from that year on. And so last year we celebrated our 30 th year together and it's been a great trip helping Norwich students who are inclined to follow the Lord and find out about Officers Christian Fellowship, et cetera. So John Pitrowski, I lost track of him because he was a senior and he graduated a month or two after we formed the fellowship. And I had assumed that I must have done this in the fall of '83 because, you know, I had to have had a longer year. I had almost a year with him before he left that was my assumption. So I went through all of the year books from '80 -- let's see, '82, it would be '83 on. I couldn't find his name so I -- you know, did I somehow get his name wrong? But I asked Joe Saltsman and he says, "Yeah, I remember John." So I knew I had it right and one day -- actually, about a year before our 30th, it all of a sudden dawned on me. I said, "Do you know what? Is it possible that he was in the class of '82?" So I got out the '82 yearbook and sure enough there he was. Come to find out he goes to a church in Waterbury very close to the church I go to.19 JP: You're kidding. CP: He's been around all of this time. JP: Oh, no kidding. CP: So, on the 30th, which was his 30th reunion of course, we got together and had a big celebration. JP: That's wonderful. Do you have time for STEM? CP: Sure, sure. What happened is as I -- when I was in the eighth grade at Northfield I entered the state science fair with my shell collection. Now, in this day and age you couldn't do that and that's not really important to understand, but one of the things that I had really gotten involved with as a kid, and why I was considering marine biology, is I loved shells. I loved the animals that made shells and I loved shells themselves because I'm kind of artistic and I kind of like art stuff as well. And shells are very beautiful, they're geometric, they're colorful, they're wonderful things. So I was naturally attracted to them. So I entered that in eighth grade, won first place in the state science and math fair, and then again in my senior year I did the same thing, only I did some research and did some dissections and had some studies that I had done. Again, not the kind of stuff that we now do in the science fairs, but at the time it was. And again I won first place. So I was kind of sold on science fairs. So from that time on I offered to judge in science fairs. So at the University of Illinois, in Utah I judged, in Maryland I judged, I think, and I'm not 100 percent sure whether I did or not, but I know at the University of Illinois I did and in Utah I did. In Utah, because I was coming in from Dugway Proving Ground I was coming in as an Army judge and it was part of my assignment, my military points to do this as a military judge. So I did it for a year or two and one of the guys that I was doing it with had been working with the Army Research Office and their program of judging the International Science and Engineering Fair. So he'd been part of the Army judges for them. And he said, "I'm going to have to get out of this. Would you like to take my place?" So I said, "Well, yeah." So that year the international fair was in San Antonio and I went there and became a member of the Army judging team, generally about 30 judges every year from the Army would judge the International Science and Engineering Fair and give wonderful prizes. We sent students to the Plum Blossom Festival in Japan or the Fortnight in England, in London. You know, when the Army judges came around the students took notice. So it was a great assignment and a great opportunity and they treat the judges really well. Afterwards they have a big shindig for them with lots of cheese and lots of hors d'oeuvres and lots of wine and stuff, and I said, boy, this is a deal! So I became sold on that and did for the next 25 years served in that capacity almost every year. A couple years I didn't make it and in the last five I was the Chief Army Judge in charge in all of those 30 judges and also got some other assignments related to that. I became the Army judge for the National Junior Science and Humanities Symposium, which is a similar kind of thing done at about the same time of year, but rather than having a poster session, which is what the International Science and Engineering Fair poster presentation judges. The National Junior Science and 20 Humanities Symposium has a platform presentation. So it's a different -- you can, you know, sometimes the same projects can be in both but there are different ways of presenting the information. So, that convinced me that, I mean, I was already convinced, but that certainly drove the nail home that I was very much still interested in STEM and then I came to Norwich and of course the science fair was being held here and so I immediately became a judge in the science fair and recognized that Vermont State Science and Math Fair was not, it was one of the two or three states not involved in ISEF, and said, you know, I've got to get it involved but I just do not have the time to teach and to do the Vermont State Science and Math Fair component that would get us involved with ISEF. But I made a pledge that I would, to myself, I guess, that once I retired from the military in 2003 because that was when I turned 60, that I would make an effort to get us involved with ISEF. And at that point I had been working with Mary Hoppe and, oh, come on, I'm drawing a blank here. We'll have to get that back up. What's her name? [Martha McBride] Anyway, who had been the two directors, working with them to kind of be an understudy. And so the next year I said I'm going to continue this process as an understudy and I'm going to link us up with ISEF. Now, the main thing about ISEF is you send, at that time, one winner on to international -- from your state fair, on to the International Science and Engineering Fair to compete there, but that requires money and of course the science fair had no money. I mean, it had very little money that they were -- the major initiative that I saw I had to do with come up with a way of getting money and that has become a really time consuming operation. We raise in terms of actual awards and prizes and trip money, we raise about $25,000 a year now and it takes a lot of time to do that even though I have -- almost all of that is coming from established partners, as we call them, because every year you have to renew it, you have to send out emails, you have to send out letters, you have to follow up on them. Some of them follow up themselves, some of them you have to follow up on. You have to record all of this so you know what you did because we have over 120 partners. It's trying to keep all of them straight. You know, what conversation you had with which one three weeks ago is just, you know, you've got to keep accurate records of that. So it's a very time consuming process. But we are really making progress, we are making headway. We are getting more and more students involved in science fair projects and of course the problem with our country -- one of the problems with our country today -- is that many of our students look at Science Technology Engineering and Math, STEM, as being over their heads, over their ability, and we want to make sure that students understand that in many cases that's not the case. It's that they haven't had the opportunities to get excited by it. For example, when I was in the science fair as a senior, that was during the space race and I remember going from the state science fair to the New England science fair and that was during the New England science fair was the -- we heard over the speakers an announcement that the US had successfully sent our first astronaut into orbit. And so those were exciting times and those are the kinds of things that get people's kids' imagination going. Well, we needed something like that because let's face it, if we're going to retain our position as strategically as number one in the world, we have got to have a good Science Technology Engineering, and Math. I had recognized, having been travelling a few other places in the world that the US, high school STEM scores were very woefully low and yet, here we are number one in the world. How can that be? Well, there's a number of reasons, but one of the reasons is, what I had discovered was happening at Norwich, is that between 21 high school and graduating from college the role of the university in this country is to push our kids. It's really important that we push our kids and make them learn the stuff that other kids were learning in high school elsewhere around the world. And, for example, in Japan they're pushed hard, they do well in high school and they score well, but my oldest son, English as a second language teacher in Japan, so we went over to visit him and it turns out that their college over there is almost a lark. And so we can catch up with them and we do catch up with them and we pass them. Certainly other reasons for this is we get a lot of influx from the best of the foreign countries as well, too. I'm not trying to downplay that. But it became obvious to me that we really needed to do something positive and we need to do something positive to encourage our young kids to discover that science, technology, engineering, and math are wonderful and they're exciting and they're full of all kinds of challenges and opportunities and experiences that you're not going to get any other way and I think we're beginning to get that. JP: That's wonderful. You have done so much and you have been -- CP: I've been blessed. I haven't really tried to do this or do that. It's just that things have fallen in my path and I think because of Norwich I don't hesitate, I don't pull back from taking advantage of them, but I really have been blessed with lots of opportunities, lots of fun stuff. JP: You have done a lot of really amazing things. The Pinkham Pearson Index alone, notwithstanding the other stuff. Do you have any relatives at Norwich besides your dad? CP: My oldest brother, the one who said that I should stay in the military, in the reserves, David, who lives in Montpelier, he's still around. He's 87 I think. He was in the Second World War and after the war he came to Norwich for two years in engineering. He actually showed me a paper he wrote on nuclear power (laughs) that at the time of the Second World War was still a concept, and then he transferred to Cornell to finish his degree in engineering. So he's part of Norwich. I have two of my three sons attended Norwich and youngest, well, the middle son went to Vermont, VC, Vermont College, when it was part of Norwich and my youngest son came here and majored in psychology and actually has gotten a masters from Norwich in the masters degree, online degree program in criminal justice management or administration. JP: What's his name? CP: Kristian Pinkham. JP: Kristian Pinkham. Amazing. The Pinkhams at Norwich. CP: And the middle one is Kreig Pinkham. JP: With a C or K?22 CP: K. All my three sons are with K's. Kevin is my oldest. He's an English professor carrying on the family tradition of teaching down at Nyack College in New York, and Kreig is the director of the Washington County Youth Service Bureau, which is really responsible for homeless and run away youth in the state of Vermont. And my youngest son is a DEA agent in El Paso, Texas. JP: Wow, that's amazing! Gosh, I want to ask you a little bit about what advice would you give a rook today about how to survive and thrive the way that you did? CP: Well, the first thing is, again, remember -- and I still tell them this -- the two things that I think are important. One is that nothing lasts forever and so you can get through the rook school, the rook experience. If you keep this in mind it will keep you sane. And secondly, that if you allow it to, Norwich will push you and will help you to develop as an individual, but you've got to go along with the flow. You can't resist the flow. You've got to take advantage of the opportunities that it provides. I think that's really important. And of course, obviously, the students that I come into contact with through Norwich Christian Fellowship, I say to continue to develop your spiritual understanding, your spiritual walk, your spiritual self. And as a teacher I think I made it clear in my courses. On the first day of course I said, first day of class I said, "You've got to understand that I am a Christian and my worldview is formed by that -- is informed by that. I will not mention anymore about it in class. You will hear an awful lot about evolution in class because I'm an evolutionary biologist and if you feel that there is a problem between the two, I'm more than happy to talk with you about how that problem is not real, but that's got to be done outside of class." And so I made it clear in all of my classes that that was something that I -- that they needed to know about me in order to be fair and open. JP: Wow. How do you define leadership or have you already, do you think? CP: Well, to be honest with you, I've not given a whole lot of thought to what leadership really is, but on the spot I would have to say that leadership is a willingness to lead and a willingness to -- openness to see opportunities and to think creatively about these opportunities and how you might use them. And that's a good question because it brings up another story that I think I would like to relate to. And that is the story of the Russian scientist. Shortly after I left Edgewood as my individual mobilization designee assignment, I was assigned back to Edgewood from Dugway. And the two weeks that I was at Edgewood, my boss had -- because he was a North American peregrine falcon banding program coordinator, had gone to Russia, not during that two weeks, but he had earlier gone to Russia and met with and formed a working relationship with his Russian corresponding -- his Russian equivalent, and he and another Russian scientist were scheduled to come to the US during this two weeks that I was going to be assigned to Edgewood Arsenal, to Scott's group. And so this was during the Cold War, but there was some efforts at detent and this being something where there was no weapon system involved or anything like that. It was something as regarded by the government as being worthwhile. So I was invited by Scott to help him get his -- he had just bought a dilapidated Southern mansion in Maryland to get it up kind of a little bit in shape for this 23 meeting. And so I helped him do it and the Russians came and we spent an evening toasting one another and going through bottles after bottles of vodka and, again, my Norwich training came through because I was able to drink two Russians under the table. I'm not overly -- well, yes, I'm proud of that. Let's face it. I don't drink that way anymore, but at the time there was a value to it because when I was at Norwich, I drank like a Norwich student. So, anyway, in the process of that evening, we had a conversation and it was very obvious to me in this conversation that something was wrong, and I'm going to explain what was wrong, but I've got to go back just a little bit. In grad school finished all my courses except for one, population genetics. Population genetics was taught by a newly minted post-doc who had the audacity to expect his students to think. Well, I was a good student because I was fantastic at rote memory, I wish I still were, but at that time I was really good at it. And I wasn't used to a course where they said think and I got a 48 on the final exam and he was good enough to give me a D in the course. I had been essentially a straight A student and that shook me up as you can well imagine. And so I had to ask myself, is thinking a skill that I don't have? Is it something I'll never have or is it a skill that can be acquired? So I started researching thinking, creative thinking, and discovered that it is a skill that can be learned that every human being is born with it but quite often the school system teaches us out of it. In my case it was perhaps the school system, but more important, understand I love my father and he was a wonderful person, but he was an old guard, old school military guy. It was his way or not. So very quickly I learned it didn't do any good to think, it didn't do any good to explain things to him, my side of the story, because there was only his side of the story, so I stopped learning how to think. And so I got to this moment in grad school, this crisis moment, and discovered that I didn't know how to think. From the studies, however, from taking courses and everything I learned how to think and that's why I've got several patents and I've been able to come up with the Pinkham Pearson Index, et cetera. But as I was talking with these Russians, it became very obvious to me they were suffering from the same problem I had been suffering from. It was dangerous for them to think. So the only way they could come up with any thought whatsoever was to just randomly go all over the place and hope that somewhere sooner or later they would stumble across something that was useful and relevant. At that instant I knew we had won the Cold War. It was clear to me that they were fighting an impediment that would just prevent them from doing anything that we had to worry about. And, in fact, that's the way it turned out. JP: That's a nice -- that's a good story, big picture, little picture. Is there anything else that you would like to say? Anything about the Citizen Soldier or -- CP: The Citizen Soldier is a very, very important concept and I'd like to think that I embody it. The reason I feel that way is because I think I embody it, but the soldier doesn't always have to be, obviously, a fighting individual in the sense of a combat. Combat service and combat service support are two very, very important aspects of the military and you can be in combat, and my hat is off to everyone who is in that position, whose life is at risk, willingly puts their life at risk for their country and for their comrades, but there's also a role for those of us who are a little bit less brave, like myself, who want to serve and have a gift to give to the country but can give it in a way where the risk to life 24 and limb is not anywhere nearly as great as it is in the combat arms. So, I think the Citizen Soldier is a very important aspect that we need to be aware of and promote. And I'm proud to say I'm a part of Norwich which founded the concept. And I generally don't miss opportunities when I'm talking with youngsters to point that out to them. JP: Is there anything else you'd like to add? CP: Probably, but I can't think of it right now. I think that's about it. JP: That's about it. Thank you. CP: Oh, you're welcome. Thank you for the opportunity, I enjoyed this. This is fun. JP: This has been fascinating and I think it's going to be fascinating for people to hear. I think it's going to be very interesting for people who are interested in the different things you've spoken about and to hear you say them. So thank you. I'm going to hit stop. I need to do a little intro. And we're back with Carl Pinkham. CP: So the parting Norwich story while I was a student has to do with three events that happened my last three days at Norwich. On Friday I was commissioned a second lieutenant in armor. On Saturday I was married to Christine Waite who has been my wife for almost 50 years and on Sunday I graduated. JP: That's a busy -- CP: That's a very busy time. (laughter) JP: That's good. CP: That's it. JP: Thank you. END OF AUDIO FILE

Issue 11.3 of the Review for Religious, 1952. ; A.M.D.G. Reviewfor Religious MAY 15, 1952 Newman: Defender of Mar~y . John A. Hardo~ Custody of-,the Senses " Evereff J. Mibach" The S°acred Heart . ~. ~4;chaoIJ. Lap;e,re ¯ Quinquennial Directive, III . Joseph F. Gallen Questions and Answers Summer SesSions~ Book Reviews VOLUM~ XI NUMBER 3 RI::VI W FOR RI::LIGIOUS VOLUME XI MAY, 1952 NUMBER 3 CONTENTS CARDINAL NEWMAN, APOLOGIST OF OUR LADY-~ J~h~ A. Hardon, S.J . 113 SUMMER SESSIONS . 1 IGNATIANSPIRITUALITY Augustine G. Ellard, S.J . 125 CUSTODY OF THE SENSES--Everett J. Mibach, S.J . 1'~3 THE SACRED HEART: A THOUGHT FOR RELIGIOUS-- Michaei J. Lapierre, S.J . OUR CONTRIBUTORS . 150 THE QUINQUENNIAL REPORT: OBLIGATIONS AND DIREC-TIVES, III Joseph F. Gallen, S.J. 151 TEN YEAR INDEX--NOW AVAILABLE . 158 UNIQUE SCHOLARSHIP . 158 PIUS XII ON THE RELIGIOUS LIFE . 158 QUESTIONS AND ANSWERS-- 13. Restoration of Solemn Vows . ". . . 159 14. Dispensation from Eucharistic Fast . 160 15. Revenue from Ceded Property . 160 16. Is Ranching Permitted? . 161 17. Prescriptions for Privacy . 161 18. Obligation to Confess Doubtful Sins . 162 VOCATION PAMPHLETS . 162 BOOK REVIEWS-- The Mystical Evolution in the Development and Vitality of the Church; The Breviary Explained . 163 BOOK NOTICES . 165 BOOK ANNOUNCEMENTS . 167 REVIEW FOR RELIGIOUS, May, 1952. Vol. XI, 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. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Jerome Breunig, S.J.; Augustine G. Ellard, S.J.; Adam C. Ellis, S.J. ; Gerald Kelly, S.J. Copyright, 1952, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U.' S. A. Before writlncj to us, pleas~ consult notice on Inside back cover. ' Cardinal Newman, :Apologist Our,La y, . Joh'n A. Hardon, S.J. IN THEIR formal prote~t in 1950 against the definition of Our Lady's As, sumpt!on, the~Anglic~n bishops Of England declared,. "We profoundly-regret that the Roman ~Catholic Chm:ih has chssen .b~; this act to increase dogmatic differences in Christendom a'nd has thereby gravely injured the .growth of understand!ng be-tween Christians based on a common possession, of the fundamental . truths of the Gospel." ¯ (London Times,. August 18, 19 51J.). We may assume that the'Bis.hops of Y, otk and Can[erbur'y were sincere in m~aking-this decli~ration, but how should we estimate and deal with their attit&de of mind, which is so common among ,Chris-tians out'side the true Church? Why should, faith in Mgr}', as one~ Prote.stant theologian phts'.it, be the "swordof separation", between .Catholic and non-Catholic Christianity? Fortu_nately we havean excellent guide ifi this matter in "Cardinal Newman, ~ho himself ~p~ssed through all the stages of-p)¢judi~e'ag'ainst Catholic devotion to.the Blessed Virgin !VI, ary, and finally became an outstan.ding de-fender. of her dignity against the attacks 6f.her enemies. " Newm, an'~ Anglican Deuotion to Ma~rtt ' Newman became a Catholic in 1845, afte~ forty-fou~ years in the established Church of England. L.oqg before his conversion,' however, 1~ was already devbted to the Blessed,Virgin Mary. Among the ~arly, influences in his life at Oxford .was Hurrel[ Froude who "taught me to look with admiration towards the Church of Rome. He fixed deep' in me the idea of devotion to the Blessed.Virgin." Froude had "a high. seyerefidea of the intrinsic excellence of Virgin-ity: ¯ and be considered the Blessed. Virgin 'its great Pattern.~' (A., 22, 23.) ~ - Througl~olat his Anglican. days, Newman often preached on the digni~y of.Christ's Mother, stressing esl~ecially her transcendent. purity and nearness t6 God. "He never.tired of repeating that Christ was born of a'Virgin "pure and.spotless.'" To his mi,nd, it Was in-lThe key [t~ the references is: A. Apologia (1~47) : P. Pdrochial and Pia~n Serf mons, II (1~18); L.'P. "Letter to,Pusey" in Di~culties o~-Anglicans (1907). 3OHN'A. HARDON Review [or Religious conkeivable that the only.-beg~tten Son of God should have come. into the World' as other men. "The thought may not be suffered that He,should have been the son of shame and guilt: He came by a new ~nd living way: He selected and purified a tabernacle for Himself. becomlng the immaculate seed of the woman, forming His body miraculously from the substance of the.Virgin Mary" (P., 31). On the Feast of the Annunciation in 1832. he preached a sermon on Mary's sanctity in which he was accused of teaching ~he Immacu-late Conception."That whicti % born of the flesh," he said, "is flesh." So that no one can bring what is clean from what is un-clean. In view of her prospective digr~ity-as the Mother of Christ, Mary was endowed Withgifts of holiness that are be~.ond descrip-tion. "What must have been the transcendent purity of h'erwhom the Creator Spirit. condescended to overshadow with His miraculous presence . This contemplation runs to a higher subje~t, did we dare follow it: for what, think you, was the sanctified humanstate of that human nature of which God.formed His sinless Son?" (P., 132.) Newman would not draw the illation, but his audience did. Later in life he referred tot this sermon as a witness to his abiding affection f~r the Blessed Virgin"Mary. "I hid a true devotion to the gl~ssed ViFgin.". he says, speaking of his Oxford. days, "in whose college I lived, whose Altar I served, and whose Immaculate Purity I had in one of my earliest printed sermons made much of"-(A. 149). Early Prejudices against "'Mariotatr{ ': Against this inspiring background, we are surprised to find cer~ tain blindspotsand inconsistencies in Newman's Anglican devotion to the Virgin Mother. Until a few years before his conversion, he hesitated to call Mary the Mother of God. Convinced, it seems, of the fact of her divine maternity, he could not bring.himself to give her this exalted title. The Son of God. he preached, "came into this World, not in the clouds but born of a woman; He the Son of Mary, and she (if it may be said)"the Mother of God" (P., 32). gome of Newman's critics have remarked on the length of time he spent in coming to a d~cision about entering the Roman Church. Ten, fifteen years before his conversi6n he' spoke of "the high gifts and strong claims of the ChUrch of.Romd on. our admiration, rever-ence, love and gratitude." He wbuld ask himself how a non-Catholic "can withstand her attractiveness, how he can "refrain from being melted into tendernessand rushing into commun'ion" with her, on Ma~ , 1.957. " OUR LADY, S DEFENDER beholding the Church's bea~;.,of doctrine and vindication of he~ Newman answers for himself. On the one hand he. found the Roman Church most attractive in her doctrine an'd ritual; on the o~ber hand be resisted her advances. "My feeling," he .confessed, "was something like that of a man who is obliged in a court of jus-tice'to bear Witness against a f~iend" (A., 50). There was a con-flict between "reason and affection," between what be thought hi~ reason told him against the errors of Rome, and what his si3ontane-ous Christian affections loved inRoman Catholicism. Now the strange fact i~i~hal~ Newman. reduced all his Anglican objections ~o the Chtlrch of Rbme'tb o,rie b~t~ic element in her system, namely, her devotion to" the saints and partictilarly to the Mother of God. "Writing as.a Catholic, he.says, "I thought¯ the essence of her (the Roman Church's) offence to consist in the h0nours which she paid to the Blessed Virgin and the saints, ,and the more I grew in devotion, both to the saints and to our L~dy, the more impatient I was at the Roman.pr~tctices, as if those glorified creations Of God ~nust be severely shocked, if pain could be theirs, at the undue ven-eration of which they were the objects". (A., 48). One¯day, as an Anglican. he summarized the pros and cons for becoming a Catholic. Point six ~n a series of nine is clear: "I could not go to Rome. while she suffered honours to be paid to.~he Bl~ssed Virgin and the Saints which I thought in my ¯conscience to be incom-i~ atible with the Supreme, Incommunicable Glory of the One In-finite and Ete'rnal" which belong solely to God-(A:, 134). Four years before his conve?sion, in 1841, he received an appeal from a zealous Catholic layman urging him not to hesitate any longer about submittingto Rome, when so little doctrinal difference separated the Anglicans from the true Church. Newman replied in a long letter, in which he said. "I fear I am .going to pain you by telling you, that you consider the approaches in 'doctrine on our part towards you closer than they really are: I cannot help repeating what I have many tim~s said in print that your ~ervices and ,devo-tions to St. Mary in matter of fact do rfiost deeply pain me. I am or~ly stat~rig it as a fact." (A. 173.) A year later. Newman wrote to Dr. Russ~ll to thank him for an English translation of St.,.Alphonsus L. iguori's sermons. Dr. Rus-sell. who was president of Mayno.oth in Dublin. had. says Newman, "perhaps more todo with my conversion than anyone else." In ,the 115 ,. JOHN A. I~ARDON Ret~idW f6"r l~tter, NeWman asked his friend whether anything had been left out in the transla'tion of Liguori'~ sermons, and was, tg.ld that there had been omissions in One sermon about'the Blessed Virgin. This small detail appears to have been,the turning,point in Newmail's apl~roach, to the .Church. D'escribing ivin the Apologia he says, "It must be "observed. ihat the writings of St. Alfonio,~is I knew-them by the extracts commonly mad~ fror~ them. prejudiced me as much agaifi~t~ 'the Roman Church a~ anything, el;e, on accou, nt of what was called tl~eig .'Mariol.atry.'.'' But, and this i~ significant, ~'there is nothing of the kind in this book" which Russell had sent hirn2 "This omis-sion in.the.case of a book intended for Catholics. at le~t showed that such passages as are fdund in the works of Italian authois were not acceptable to every part of ,the Catholic world. S~ch de~r~tid~al. ~ manifestations in honour of our L~dyhad be~n .my great crux as re- "~ ~ards ~atholicism." (A.,.176.) Once he became cdnvinced that the, Roman Church was willing to d~mngu)sh between faith arid external piety in devotion to Mary,. and to recog,nize that piety,-unlike fa'ith, canbe different for dlfferent people, his entrance, into the Church was only a matter of time. e 'letter-to Dr. Russell was sent iri November. 1842, and in February of the following year. Newman made a formal public retraction "of all the hard things which I had said.against the Church of Rome" (A., .1,81). - - _. In Defehse of Mar~'s Honor . ¯ A~ter his cdnversion. Newman drew fre~luent!y on his own ex: ¯ perience tohelp remove ~he obstacles which 6thers had to face in their" journe~y to" Rom~---notably the (ommon prejudice against so-called Catholic excesses in devotion to the Blessed Virgin. However, for the most part this was 0nly private and persbnal, assistance to pros-pec~ ive converts or in answer ,to specific"charges made by ir~dividual Protestant~,. Not until 1865~ did he have.an opportunity to defe'nd :l~Iary's honor and .to vindicate~the Roman piety.in her.regard in a way.that was to win for.him the gratitude 6f generations 6f Ehglish-speaking Catholics. In 1865 his old f'riend Edward Pus£y published.~he Eireni~on, im which he promised a peaceful settlement of the differences between Canterbury ~ind Rome, if only Rome Would meet certain conditions' .which'he recommended. One of the major obstacles which had 'td ¯ be removed in .~he. interest of re-ufiion was the Roman Church's cultus~f th~ Mother of God. "I believeY he said, "the system jn 116 May, 195'2" . Ouk LADY'S DEFENDER regard to the Blessed Virgin iLthe.chief hindiance~to ~e-union." Of all the objecti, ons which the.average ]~gli~hmanhas against Rome. "the vast system as to the:Blessed:Virgin ¯ . to all of us has been the, special, ciuxof the Roma~a system." (Eirenicon, 101.) Pus'ey' opposed the ~urrent.Catholic devotion to the Blessed Vir-gin on two scores: he claimed it was simply excessive, and it lacked a solid'foundation.in Cfiristian tradition. He singled out fo.5~special censure the dogma°.of the Immaculate Conception Which had just" been definedeleven'years,before. This was the quintessence of papal presumption~ in.defining as revealed doctrine what only a handfu'l of zealots had originally believed to be true. Puse)~'s main diffictilty, however was similar to what Newman's hhd been, that Catholic piety towards Mary was derogating.from -the h0northat was rightly du~ to her Son. St~itements like "God does not will to give anything except through the Blessed Viigin," and "He has pl~aced her between Christ and the Church" were unin-telligible, he thought, if Christ is. the sol~ Mediator between God.and man. -Granted that."the'devotion of the peo'ple to the Blessed Vir-gin outruns the judgment of the priestL" but what "if the whole weight of Papal authority is added to the popular doctrines, and the people a.re bidden . . . to bestill more devoted to the Ble'~sed Virgin ¯ . . one sees not ~here there shall,be any pause or bound short 6f thal~ bold conceptioln that 'every prayer, both of individuals and of th~ Church. should b~ addressed to St. Mary.~ ""(Eir~ni~o.n, i86~, 187.) Newman's answer to Pusey, while called a Letter, extends tO 170 pages~in Longmans' edition. Thebody of the letter.fails into .three parts, each dealing with a separate charge made by Pusey. has been justly called a "inaste.rpiece of Marian literature," which-deserves to be better known not on~ly as a revelation of Newman's 6wn love for Our~Lady, but.as a source book. of apologetics to.de-fend our Catholic devotion to the Mother of God. " Marian Doctri;~e not Marian Devotion "I begin," .say~s Newman, "l~y making a distinction--the dis-tinction between faith and. devotiom" By faith.in the Blessed Vir-g~ n he means all that Catholics~believe has be~n revealed to us about the Mother of God. By. devotion he .mean~ such'religious honors and expiessions of affection as follow f~m the faith.' "Faith and ' dev6tion are as distinct in fact as they are in idea. We cannot. in-deed. be de~out without faith, but we may believe with6ut feeling 117 JOHN A. HARDON Reaiew for Religious devotion." .-Against the Protestant Objection that Catholic doctrine about Mary has grown by adcretion over the centuries, Newman an.2 ¯ swers that what has grow.n is subjective de;cotion, that is, r~aliza, tion and expression of faith, but not ttJe faith itself. And again, in detrain countries Catholics are accused of makin'g almost a goddess of the Madonna, while elsewhere their piety is mo~e restrained. The same distinction applies: without defer~ding genuine¯ excesses, it is still true t.hat some Catholics are more affectionate and expressive in their devotions than others, but the doctrine about Mary'is always the same. ~ "This distinction," for Newman, "is forcibly brought home to a convert as a peculiarity Of the Catholic religion, on his first intro-duction to its worship. The fiii.th is e~erywhere the same, bul~ a large liberty is "accorded to private judgment and inclination, as regards matters of devotion . No one interferes with his neighbor: agree-ing, as it. were, to differ, they pursue independently a common end, ,~lnd by paths, distinct but converging, present themselves before God." (L. P., 28'). Starting from this distinction, Newman pr6ceeds to explai'n. some of the fundamental doctrines which" Catholics ~hold regarding the Blessed Virgin. Her Immaculate Conception, for ,example, is a stumbling block to non-Catholics because they do not knob¢ what we mean by original ~in. "Odr doctrine of original sin is not the same as the Protestant. We with the Fathers think of it as some-thing negative, Protestants a~ something posit!ve."' . They.hold that '~'it is a disease, a radical.change of nature, an.active poison internally ¯ corrupting the soul, infecting its primary elements, and disorganizing it; and they fanc'y we ascribe a different nature, from ours to the Blessed Virgin, different from that of her parents, and from that of fallen Adam~" .We hold nothing of the kind. "We consider that. in Adam she died as others; that she was included, together with the whoIe race, in Adam's sentence, . .but we. deny that she had original sin; for by original si'n we mean something negative, the deprivation of tfiat supernatural unmerited grace .which Adam and Eve had on their first formation." Catholic belief .ir~ the'Immacula'te C~nception is only a natural ~orollary to the more fundamental truth' of the Divine Maternity. Newman is a specialist here, tracing the clear lines of tradition from the earliest Fathers of the Church. "To the Greeks she was Theoto-kos, to the Lati~as Deipara, to us the Mother of God. Intoone para-graph he crowds the testimony of the. ages on the elemental dignity 118 JOHN. A. HARDON - - Reuieu~ fo~" Religiou* of the Virgin Mary.°. "our:Go~' Was carried in the womb of Mary," says Ignatius who was martyred A.D:-106. "The Maker of all," says Amphylochius, "is born of a.Virgin.'.' "God dwelt in a womb," says Proclus. Cassian says, "Mary bore her Author." "~The E;~'er-lasting," says Ambrose, "came into the. Virgin.' . He" is' made in thee," }ays St. Augustine. "Wh6 made thee~" (L. P., 47,~ 65.) On the practical side, !Newman deals With the question of Mary's intercessory power which, he explains, follows "from two basic truths: first that it is good a~ad useful to invoke the saints, and sec-ondly that the Blessed Virgin is singu, larly dear to her Son. The first may be assumed among believing Christians, but the second notso obviods. ¯ Granting tfiat prayer of intercession is "a first prin- .ciple of the Church's life. it is certain again that the vital fofce' of .that intercession~, as an availing l~ower, is sanctity.The words of the man born blind speak the common-sense of nature: 'If any man be a-worshiPper.of God, him He heareth.' " What thin must be the position Of the Blessed Virgin before the throne of God? . If the Lord was willing t$ spare Sodom and Gomorrha in answer to Abra-ham's piayer, if the prayer of Job for his friends saved them from the anger of God, if Elias b~.his prayer Shut and opened the hea-v~n~, if Jeremias, Moses, and Samuel were great mediators between God and His people, ."what offence is it to affirm the like of her.who was not merely," as Abraham,. Moses, and Elias, "the friend, but was the very Mother of God." (L. P., 71,'72.) Doctrine about Mary °Alfect~ed by Devotion Having laid the doctrinal foundhtion for Mariah piety, Newman examines the charges made by Pusey that Catbollc devotion tO the Blessed.Vi~gin i~ exc~siy~ and out of proportion.to its dogmatic basis. This accusation would be. justified only if man were all intel-lect and his religi6n were only intellectual. But "religion acts on the affections." And "who is to hinder these, when once roused, from. gathering in their strength and running wild? Of all passions; love is themost unmanageable; nay more,, I would not give:much for that ¯ -love which is never extravagant, which always .observes theproprie-ties, and can move about in perfect good taste, under all circum-stances. What motbeg, what husband or wife, what youth or maiden in love, but says a thousand foolish tbifigs, in the way of endear-ment, which the. s~eaker wouldI be sorry for strangers to hear, ye~ they ~re not on that account unWelcome'to .the parties to whom they are addressed " (L. P., 79, 80.)! \ i 119 JOHN A. HARDON Ret~ieto for Religious "Let me _apply' what ~ have been saying to the teaching of., the Church on the" subject of the Blessed Virgin . When once we haste mastered the idea that Marry bore. suckled, and handled the Eternal in th, e fo~m of a child, wh~t limit is conceivable to the rush and flood ,of thoughts wfiich0such a doctrine involves?¯ What.awe and ~urprise :must attend upqn th~.knoWledge tha't a creature has. been brought :so'dose to the Divine Essence? "It was the creation of a new idea and of. a new sympathy, ofa new faith and worship, when the holy Apostles announced that God had become inc~irnate; then a supreme love and devotion ~ to Him became possible, which see~ed hopeless before¯ that revelation. ,.This was the first consequence of their teaching. But besides this,'a second range of though}s ~vas opened on mankind, unknown before, and unlike any other, as soori as it was understood }hat that Incarnate God had a mother." (L. P., 83.) Mariolatry is a familiar "reproach on the lips of Protestantsand of Newman himself before his conversion¯ But it is based on a libel.¯ The two ideals of Christ as Mediator and of Mary as mediatrix are perfectly distinct in the minds of Catholics, and there i~" no inter-ference,. between them,. -"He is God m~de low, she is woman inade high.-.When~he became man, He brought home td us His incom-mun'icable attributes with a distinctness which pr~cl~des th~ possi-bilit~ r of lowering Him me'rely by~ Our exalting a creature. He alone has an entrance-into our sou/, reads our secret th.oughts, ~pe~aks to our" heart, applies~ to us ~piritual pardon and strength . Mary is only our, Mother by" divine appointment, given us from the Cro~s: her presence is abgve,,not on earth; her office is external, not within us. Her power is indirect. It is her prayers that av, ail, and her pray-e'rs a~:~ effectual by the tiat of Him Who i~ our all in all." .It is ~rue that Mary occupi~s.a center in Catholic devotion and" worship, but that center is infi.nitely removed from divinity. "~f we placed our Lad~; inthat centre,~ we should only be, dragging Him from His throne, and making Him an Arian kind of God, that is. no God at all." q-?ben followsa ~errible¯ indictment .~gainst his°own contemporaries and those modern Protestants--who accuse Catholics of adoring the Virgin Mother. "He who charges uL" says Newman ~ "'with making Mary a divinity, is thereby denying the divinity of desus. S~ch a man does not know what divinity is." ,(L. P. 83- 85.) Catholic Excesses In thee final part of his lettek. Newman han"dles the accusation 120 ,May, 1952 . OUR LADY'S DEFENDER that devotion to,Mary obscures the dev6tion to Christ. Pro, testants . say that "our 'devotions to-our Lady must" necessarily throw our Lord,into the shade: and there, by relieve themselves of a great deal of trouble. Tl~en they catch at. anystray fact which countenances or. .seems to countenanee,their prejt~°dices. Now I say. plainly, I Tillnever defend or screen any one from' you jus~ r~buke who, through false devotion to Mary, forgets~l~us. ~But I should like the fact to be ,. proved first, I cannot .h~sti.l.y. ~dmit it. ° There is this b~oad fact the o, ther way: --that if we lo0k.~hrough Europe, we shall find, on ~l~e. ¯ whole, that just those nations and countries have lost their faith in the divinity of ChriSt. 9¢hb 15~ve given up devotioia to His Mother, .and that those on t~e other .hand. who had been foremost .in her honour, hav~ re'tained their brtl~odoxy. Contrast, for instance, the Calvinist~ With ~l~e Greeks, orFrance w~th the North~ of,Germany, or the Protestant ~nd Cath~li6'commumons in-Ireland. .In' the- Catholic Church M~ry has shown herself, not the rival, but the min-ister 6f her Son: she has prbtect~d Him. as in His infancyl,soino the whole h~story of theRehg~on. (L. P., 92, 93.) , " ¯ Non-Catholics make much of the fact that Catholic .churches are filled with statues and p~ctures of the Blessed Virgin, that there are so many prayer~ in her honor, that she is given so import_ant a place in-the liturgy. .Newman answers with t.w_o distinctions: first Jris not .true that Mary enjoys rile center of" devotion in.th~ liturgy, and secqndly~ Protestants judge Catholics by themselves when they as-sume that v~hat, should 15e idolatrous ~ or dishonorable, to Christ among the~nselves is also th~ ~ame among Catholics. Thus "when stranger's ar~ so unfa~cora.bly impr(ssed with us, because they see'Im-ages of our Lady in our,,. Churches and crowds floc.king aboht her, . they forget that there "is a Pres~nce within the sacred walls infini'te-ly more awft~l, which claims_ ahd obtains~from us a worsh!p tran-scendently different from any devotion.~'we pay toher. That devotion. might, indeed, tend to'idoiatry, if it were encouraged in Protestant churches, where ~here is nothing higher than it to attract the wor-shipper; but. all the images that a Catholic church ever contained, all' the Crucifixes at its Altars brought together, do not so affect its fie.- quenters,, as the lamp which betokens the p.resence or absence there ol ~the Blessed Sacramer~t." "'The Mass againconveys .tous the same lesson of the sovereignty of the Incarnate Son: it is a return to Calvary, and Mary is scarcely named in it.'" In the same way, Hoiy Commianion, "which is, give~ in the 121 JOHN A, HARDON Review for Religious mor_ning, is a solemn unequivocal act of faith in the Incarnate God, if any be such; arid the most grakious admonitions, did we need one. of Hissovereign and sole right to-possess us. I knew a lady, who on her. deathbed was Visited by an excellent Prote}tant. frieni:l. The latter, with grea~ tenderness for her soul's welfare, asked her Whether herprayers to the Blessed Virgin did not at that awful hour, lead tb forgetfulness of her Sa¢iour. 'Forget Him?' she replied, 'Why. He was just now here.' She had been keceiv!ng Him in communion." (L. P., 95, 96.) Newman had one last and the most difficult rebuttal to make. Pusey had drawn up a list of quotations from various Catholic writers who speak of the Blessed Virgin in terms of extravagant ~a~ection. But this is an unfaircriticism. "Some of your authors." Newman admits. "are Saints: all. I supp6se, are spiiitual writers and holy men: but the majority are of no great celebrity,: even if they bare any kind of ~¢eight. Suarez has no-business among them at all, for, when he says that no one is saved without the Blessed Virgin, he is speaking not of devotion to her. but of. her intercession. 'The greatest nam~ is St. Alfonso Liguori: but it never surprises me to read anything extraordinary in the devotions of a saint." Howeyer. when faced directly with Pusey's quotations.Newman confesses, "I will frankly say that when I read them in your volume, they affected me with grief and almost with angei: for they seemed to ascrib~ to the Blessed Virgin-a power of searching the re'ins and hearts, which is the attribute of God alone: and I said to myself. how can we any longer prove our Lord's divinity from Scripture, if those cardinal passages which invest Him wiih divine prerogatives; after all invest Him with.nothing beyond what His Mother shares with Him? -And how again, is there anything of incommunicable greatness in His death and passion, if He who was alone in the gar-den, alone upon the cross, alone in .the resurrection, after all is not alone, but shared His ~olitary work with His Blessed Mother. And then again, if I hate those perverse sayings so much, how much more must she. in proportion to, her love of Him? and how do we show our love for bet, by wounding her in the very apple of her e.ye? This I felt and feel: but then on the other band I have to observe that these strange words after all are but few in number: that most of them exemplify the difficulty of determining the exact point where tri~th passes into. error, and that they are allowable in orie sense or connec-tion, though false in another. .Thus to say that .pgayeg (~nd. the 122 Mag, ,1952 OUK LADY'S'D~FENDER ¯ Blessed ~ Virgin's prayer) is omnipotent, .is a harsh expression, in every-day prose; but, if it i~ explained':to mean that there is nothing whi_ch~prayer may not 0bta~in from God, it is nothing else than th'e very promise made us in Scrlpture. '. (L-. P., 103, 104.) Pusey's worst accusatlqn was that according to c~rtain Catholic writers devotion to the Blessed Virgin' is necessary for salvation. Newman challenges this statement, "by Whom is it saidthat to pray to our Lady and the SaintsI is necessary to salvation? The proposi-tion of St. Alfonso ig, th~at 'God gives no grace except through Mary, that is through her intercession. But-intercession is one (hing, devotion another." If devotion to the Blessed Virgin were nece~sa[y, then "'no Protestant could l~e saved: if it wereso, there would be -grave; reason for doubting of the salvation of St. Chrykostom or St. Athanasius, or of the ~rimitive Martyrs; nay, I should like to know whether St. Augustine, in all his voluminous writings, in-vokes her once. Our Lord ~tied for those he~ith~n Who did not know Him; and His Mother intercedes for those Christians who do not know bet: andshe intercedeshccording to His will, and, when He wills to sav~ a particular sloul, she at once prays for it. I say, He wills indeed ~ccording to heI, r. prayer, but then she prays according to Hisw ~i"ll .". (L. "P., 105, 106.) " .Newman s Apologetic Method It no exaggeration to say that Newman's Letter to Pusey is'the outstanding work of' Marla, n apologetics written m Enghsh. ~n the ¯ past century. Its stholarship and transparent honesty made it wel-come to those outside the Church. even to Pusey, as he admitted in a letter to Newman. But morI-e important, it gave to Catholics a pro-found analysis of the prinCiples on which their devotion to the Mother of God should be l~as~d. It alsg"gave them an object lesson in the method they should follow in dealing with non-Catholic Christians, with a ~iew to conver. nng them to'the true faith. The method must be a consummate respect for the non-Catholic's sin-cerity, and should recognize that ¯after all ,is s~id and done, faith is a free gift of God to be obtained in answer to humble prayer. Thus in the beginning I ¯ ¯ of his letter, Newman makes ~t clear that he considers the opposition, to. be m good faith. I know, he says, "the joy ~it would give ~hosle conscientious men [Pusey .and/his lol-iow~ rs] to be one with ourlselves. I know how.their hearts spring up with a spontaneous tran what yearning .is I~heirs aft~ ;port at the very thought of union;~ and r that great privilege, which they have 123 SUMMER SESSIONS - not, .communio.n with th~ see of Peter, and.its present, pa.st ~nd fu-ture,."' (L. P., 3.) But~ after all the clafms of ~onscience are settled by reason and argumentati6n, the most important thing is still n~eded. And so in tfi~' last paragraph of his letter Newman c6dclud~s'with a prayer. He asks Go~l to."firing us'all togethkr in unity . to destroy all bitterness on your side and ours.to quench all jealous, sour. proud, fierce an-tago, nism on'our side: and-to dissipate all captious, carping, fastidious ¯ refinements of reasoning on ~'ours.". And finally, "May that bright and gentle L~idy, the Blessed Virgin Mary, overcome you with her ¯ sw, eetness, and revenge herself on.her foes by interceding effectually fo~ their conversion." (L. P.,. 118.) ,.,S ummer Sessions The Department of Religious Education, ,Fordham University, New york, offers gradu.ate courses in the following, branches of"the-ol6gy during the 1952 Summer SeSsion: Sanctifying Grace-by Rev. Elmer O'Brien, S.~3. (Toronto) : the sacraments 6f Penance and Extreme" Unction by Rev. Paul Palmer S.d. (Toronto); Com-m~ andmefits I-IV by R~v. doseph Duhamel. S."3. (Woodstock Col-lege) : Church History by Dr. Donnelly (Fordham) : and Methods of Teaching Religion in High School l~y, Rev. ,l~hn F. Dwyer, S.,I. (Fordham). Each course carries two points of c~edit. Concurrently with the Sfimmer Session. the Graduate School and the School of Education will jointly conduct a FRENCH INSTITUTE FOR SISTERS exclu~iyely. 06 duly 21 and 22, the Division of. Educational Psy-chology, Meagur~ments and Guidance will sponsor its second annual two-davy INSTITUTE ON RELIGIOUS AND SACERDOTAL VOCATIONS. This Institute. will be .held-for the diocesan: a.nd regular clergy, for ¯ ~eligious brbthers and sisters. Its purpose will be to discuss the prol~lems involved in recognizing, encouraging ~ind fostering voca-. tions to the diocesan priesthood and to the religious. "The Summer Session extend~ from duly 7th to August 14th. , For further infor-mation, address the executive .secretary of the Sfimmei Session, F6rdham University, New York, 58, New York. [Additibnal announcemen~s dr'summer sessions are given in~ the March number. pages 95-96. A note for deans of summer schools is given in the ,January -num-ber, page 56. ] '124 Ignat:ian Spirit:u, li y Augustine G. Ellard. | ~NATIAN spirituality is c~iae of.the modern" schools. It acknowl- ~ ]edges itk junior status,¯ u ir~heritance that the oldeafn, ds~.~dlhadolo'lys aonfd' ,C gartahtoefliucl lsyp aircict.euia~lt s',t rtahdei rtiiodnh have put at its disposal Father Eludon, in his St. Iqi~atius. of Loyola, devote~ the whole of ch~ipte, r twelve to showing thal~ just .w.hen he was wo_rk[ng out his own ideas and ideal~ St; Ign.atius °was u'nd.er't.he i~nfluenc~ of a rattier large number of different currents'of spirituality. The two principal instruments of his conversion were the Life of Cbri'st by Ludolph-~of Saxony and the Liues of the Saints by Jac0p? de V'oragine. The' former wa~a Carthusian, and the latter a'Do-mini~ an. Ignatius of(eia thought: "St. Dominic did this., St. FranciSo. that: shc~uld not I also do as they?" fiis a matter of fact, for a time, he thought of becominga Carthusian. His favorite book through-out life was Thomas ~l Kempis: thus he put himself in debt to the Devotlo M~derna" that the B'roth~ers of' the Common Life arid the monks of Wi'ndesheim were. propagating. Th~se three w~rks were majbr forces in.his formation. In addition to these he came under the personal'influence of the Ber~e,dictines at Montserrat, of the Do-minicans with whom he.lived at Manresa, of'th~ Franci~cans, of the Hieronymites, of the C, ister~cians, and probably of others ~llso. "It is the,opinion of at least one man who has made a very Speciai study"bf Igna'tian spirituality, "namely Boeminghaus. that Ignatius 'fused two streams of spirituality'which before him had come down in more or less p~irallel lines .(B,oeminghaus, Die Aszese der "lgnatia~- ischen EScercitien. 10-34). These traditions were those typified by Thomas ~ Kempis and St. Fraficis of Assisi. ]During tl~e later years of ~tbe Middle Ages the~scbool of spirituality ~hat was most fresh and vigqrous was that of the Cbristi~in Renaissance, just referred to under ¯ the Latin name:.tbat it u~ually goes by, n~mel]z, "Dev,0tio Moderna " It m~i~ked a reaction ¯against "excessive speculation--in piety and stressed the supreme importance of beihg 2or.dctical in one's religious life. " In particular, it tended to put more method into the spiritual" life arid especia.lly into the mental pray~r that should animate and vivify it." In a word, one may ~ay that its asceticism was that which we are' all familiar with from the Imitation of Christ. The second stream was the Franciscan. 'It t.aught ~i0uh. souls to . 125 t AUGUSTINE G. ELLARD Review for .Reliyious take the~Gospel literally, to seek evangelical simplicity and poverty, to look to qesus in His ,human nature as He really existed in time and place, to respond to Him as a person" with love and dev6tion, to keep unitedowith Him as intimately as possible, and finally¯ to live and Work with Him. Hence vitality, enthusiasm, and personal response characterize it, 'as practical method¯ add earnestness marked the other. Boeminghaus sums u'p his idea in suggesting that, to a gr~it extent, St. Ignatius took his method from the Christian Renaissance group and the content of his system from the Eranciscan tradition, and then united them in his own original way. I.n these pages Ignatian spirituality is taken to include not only the teachin~ of St. Ignatius himself, but also that ofhis order. For the saint's o(vn doctrine the priinary written sources are, besides.his Spiritual Exercises and the Constitutions o~ the.Societal of Jesus, his Spiritu'al JoUrnal and some of his letters. Certain letters are very important and do not always get the attention they deserve by. those who profess to :present his doctrine, especially on mental prayer. Some of the letters, too, are equivalent to liitle didactic tre;itis~s; examples ~ire the.celebrated Epistle on Obedience and the letter on perfection, to the students of the Society at Coimbra (May 7, 1547). The spiritual teaching of the Jesuits is to be found partly in certain official documents, for instance,, letters of the Fathers General, and principally in the numerous published works of Jesuit ascetical and mystical authors. Moreover, Ignatian spirituality is Understood to comprise both that according to which Jeguits themselves try to live, including a certain conception of the ~eligious life, of the ~'ows, and .especially of obedience, and also that which tb?y propose for others who accept their instruction. Of course, it ~s not implied in presenting Jesuit ideals that all Jesuits fully realize them. I, BASIC IDEAS The fundfimental element in any school of spirituality is the theory or set of ideas underlying it and giving it life" and direction. There must be some definite conception, for example, of God, of Christ, of human nature, and of the world. Different initial views on these fundamental realities or their relations necessarily give rise to different attitudes of will and divergent practical principles¯ St. Ignatius's mentality was not at all theoretical. .Hence the genera.1 intellectual outlook in his system is simple and concrete¯ It is 126 May, 1952 IGNATIAN SPIRITUALITY ¯ decidedly, akin to that of the Synoptic Gospels rather than to St. John or St. Paul. It is no~ learned o~-theological, like, for instance, that of the Dominican Fathers or of the French Oratory. God is conceived, mostly as'a great and good king, as a grand monarch on the divine scale. It is emphasized esp.ecia]]y that He is the creator and hence the so~'ereign lord of all. St. Ignatius liked to refer to God as "His Divine Majesty," or "~he Suprem~ Goodness." Among the divine attributes libe.rality is often, singled out for men-tion. God is not thought of as "All in ~all". or as "Prime Mover" or as "the Divine Spouse." Christ, the God-man, is so rich in various aspects that no ,one ~p~erson or group of Hi~ disciples could exhausl them all. Hence different schools of spirituality "emphasize different phases Of the great reality that He i~. One. c6uld consider Him as an adorable divine king sitting at.tl~e righ~t hand of the Fathe.r, surrounded by a heavenly court of angels arid saints, and receiving the homage of prayer and work from devout,men 'on earth. Another could con-centrate attention and affectibn above all on the scenes of the crib and the cross. A third, utilizing the concepts of theology, could make mt~ch of the Word.Incarnate. St. Ignatius sees Christ mostly as the. son of the divine King,*and a king Himself, but with a king-- dom still to be conquered. He is a crusading king, at the head of his army, announcing, his intentions, and inviting men to qolur~teer for service. T.he pecu, liar temper of a school may depend much on how it conceives human nature. To cite"an historical' example.: ancient Alexandrine spirituality took intelligence rather than any other fac-ulty to be the great thing about man and acco{dingly it stressed the place of contemplation in the perfect life. The modernFrench School (Cardinal de B~rulle) is noted for its pessimistic" (onception of human nature and the effects upon it of original sin. St. Ignatius is characterized in this mat.te~ by a certain optimism and voluntarism. Human natuie is indeed sor~ethirig that needs chastening and. training, but basically it is good and to be dev~loped and put to work ¯ in the cause of Christ. If all creatures have their value, a Fortiori humannature has; in fact man is the end and purpose of all other things. Bodily 'strength is not to be diminished by indiscreet aus-terities, but ~o be brought under control and made effective for the service of God. The voluntarism of St. Ignatius .is abundantly illustrated throughout the Exercises; he never ceases to refer'to "what I wish." 127 AUGUSTINE G. ELLARD Rebiew [or R~ligious ¯ The Ignatian view of the world, too, is°rather distinctive. Un-like many ascetics of old he did not look upon it °as something' evil to be fled from and shhnned.as much as possible. Nor like St. Ber-nard" did he consider it better to avoid creatures than~ to use them. He did not share St. Francis's tender sentiment toward lowly¯ crea-tures as brothe~s¯ and sisters. St. Bonaventure'~ and many holy t - men of the Mi~tdle Ages stressed the fact that all things are likenessesof~ God'and should be looked upon as enlightening us about Him and attracting us to Him. St. Ignatius is more utilitarian and practical. For him everything in creation is a means tO help men to work out .their d~stiny; everything is to' be rega.,rded and treated solely with'. ~" reference to that purpose. , . . .- ~,~ Co[responding to the ideas that one conceives of God and of.m~ will be ond's ideal of pedec[ion, tha't is, what one takes tobe the . completely right relation between God and man. ,Of course, the 'ggod disciple.of St. Ignatius ~uld be entirely submissiv~ to his Cre-ator and Supreme Lord. He would make God's ends-'his own and seek to,achieve them by the means that God prefers. .To the divine libe?ality he also .rdsponds with magnanimous liberality. Enrolled in the apostolic campaigh ~ith Christ, he endeavors to agsociate him-self as closely as possible with hik great leader, to work with Him as effedtiv~ly as~ossible, and to imitate Him in all respects, but espe- "cially in b~aring pdverty and~humifiation nobly. Thus in_ every-thing he strik, es to love and serve the Divine Majesty. He conforms his will altogether to that of God. "What I wish", becomes pre-cisely whatGod wishes. ~ II. LEADING PRINCIPLES " Logically and fiaturally the basic ideas of a system of spirituality, . "in themselves more or less theoretical, give rise to practical principles indicating the appropriate action that should follow. I. The Divine Purpose,~ arid Plan The first and supremeprinciple of Ignatian asceticism, is oto seek the e~d. for which God created one. "Man is created to praise, rever-ence, and serve God our Lord, and by thi~ means'to'sa+e his soul": ~the "First Principle' and Foundation" in the Spiritual. Exercises (23) .1 ' ~Quotations from" the .Exercises ~re from Loui~ ~J. Puhl's'translation; the figure~ re-fer to' the paragraph enumeration introduced by the editors of the critical edition, Madrid, 1 ~ 19. ~ 28 IGNATIAN SPIRITUALITY As God begins,' ~nd we may also add, ends, wi~h a certain definite purpose, so does St. Ignatius, and so too will hi~ disciple. In fact, man is invited to intend just what:"God intends. Between God and man there are to be no cross-purposes. .Moreover and especi,ally, one. should seek, not a .part of what God intends, but all df it, and to work it out always by using, precisely the means and method pre-ferred t~y God: what is'this but to have just the same iglan as God? Praising and referencing God is substantially, the same as.glori-fying Him. -Striving for the greater glory of God, ."Ad majorem Dei. gloriarff," is very .probably. ~vhht th~ name of Ignatius. is most a'pt ~o .suggest to most people who .have some knowledge of him. It is,well known that whenever SI~. Ignatius wrote or dictated he was cofistantly referring to the glory of God[. In the little book of the Exercises the glory or praise of God is p_roposed as.the end no less than thirty-three times.In the C~nstituffons of ttie Society the ref-efence 6ccurs about-135 times in ~2i47 .pages (the" edition of 1937: so Lawlor, "Doctrine of Grace in the Spiritual Exercises'" THEO-LOGICAL STUDIES, 1942, 524). Nor Was the expression always on his lip.s only. Seeking to make God be'tter known and loved" was ever in his thoughts .and aspirations and supremely strong and do}ni-nant among them.- Hence explicit and uninterruptedaiming at. thh' greater glory of God is a conspicuous mark°6t: Jesuit spirituality. A similar and more, or less equivalent idea that .was a great ~avorite with St. Ignatius and Occurs still more frequently is "serv~ ice)' "Locutions such as 'to the greater s~rvice of God," 'to the greate~r service of God and the help of soul~.' andtheir-like, are re-peated 157 times in the Constitutions" (lb'id.). Servin~ God is bf course the same'as Working out His purpos.es or .extending His glory, and it may be said to be central in Ignatius's whole conception of what-man's relations and activities tbward God should be. Some religious leaders wduld'no doubt put prayer or e~en mortification in the, central pl~ace; for Ignatius, everything, "prayer. recollection, self-a. bnega~ion, and so on, mu~t be subordinated to the glory and seroice of God~ Int(hding what God intends, seeking His glory, serv.mg Him~-all this implies the need and use of means. St. Ignatius is broad enough f0 regard all created things as these~mean~. "He is insistent too that they are to be used neither more nor less than in the measure of their ~utility with respe& to,the final end. " In no way or degree are they to .be sought for their.own sake as goals.if, they be pleasant.and attrac- °" " ~ : 129 AUGUSTINE G'. F~LLARD Ret~ieu) for Religious rive, and no repugnance to a useful but disagreeaigle mean~ "is to be allowed to interfere v~ith Using it. To the noblest end the best means is alwa,ys, to be chosen. Hence, another celebrated term and idea 6f Jesuit spirituality: namely, indifference. 2. AssOciation with Christ. A second leading principle in St. Ignatius's system is "'Associate gourself with Christ as closely as possible." or '.'Know, love, and imitate Christ as far as possible." Tb~ divine purpose and plan become more specificaIly the progra.m 6f Christ. All Christiahs of course strive to associate themselves with Christ, or to" know and' love and imitate Him, but not all in precisely the Ignatian.way, that is. in the spirit of "The Kingdom" and tl~e~ "Tw, o Standards." As we have seen. St. Ignatius likes to consider Christ as ;'Our Lord, the .E~ernal K~ing,'" a prince who is"organizing a military ex- ¯ pedition or crusade, to conquer the whole worId and bring it back to loyal" submigsion to itsdivine sovereign. He summons all good men to become recruits in his army, to share his warfare, and then. to rejoice with him in the fruits of victory. Both the royal commander and his soldiers are to live and fight-under the same conditions of toil.-combat. and suffering, that subsequentl~r they. may enjoy the ~same glories of victory together. The motives for enlisting are con-sidered so attractive that nobody with good sense could decline: one v~ould.at least join the expedition as a.common soldier. But with. this degree St, Ignatius is not at all satisfied. In view of the.singularly magnetic qualities.of the Leader and the excellence of His cause, anybody with a spafk of spirit about him will volunter for distinguished service. He will be glad to show. his love and affection by offering himself for deeds of greater value b~yond the call and strict requirement of duty. He will not wait to be attacked, but Will himself take the offensive and carry tb~ war into the enemy's te(ritory .("acting against"), in particular be will first make a perfect conquest of his own interior foes, and a~gres'- sively overcome his own "sensuality and carnal and w0rJdly love." He Will prof.ess himself ready to imitate his great king in bearing humiliations and poverty. It is thergfore, a cardinal principle of Ignatian spirituality that to the summons of Christ the.King,one should respond with all the magnanimity ~n'd generosity that one can muster. ' The eager new recruit soon gets lessons ir~ the basic principles df strategy of his own leader and also ~f the enemy 'chief. These are 130 May, 1952 IGNA'I~IAN SPIRITUALITY presented in the colorful exercise called "A Meditation oh "Two Standards." They are further deve!oped affd enforced in rules for, the discernment of spirits. Lucifer's'tacticsare to be {~nderstood well, and since they are insidious one is ever to be on guard against his deceits. His general ruse is first to seduce men into an inordinate quest for riches and honor, these being indifferent, and then into pride and finally into all vices. The intention of Christ is just the" contrary,~that is, by example and precept He induces men to cultivate" the spirit of poverty, or even actual poverty itself, to conceive "a desire for insults andcontempt," to acquire the. virtue of humility, and thus then to attain all the different virtues. It will be noticed that St." Ignatius 'makes gre, at eff0rys to have his discipline look espe-cially to. t~o aspects of Christ's moral cha~acte), namely, His poverty and His humility. In the Constitutions of his order and in certain of his letters he adds a third great virtue, tha't is, obedience. At least for the mem-bers of'the Societ~ this gets so much emphatic commendation and i,nsistence that it,is in a sense the point in which Jesuits are supposed to specialize. 3. The Third Mode of Humilitv ~The "'third mode of humititg" is so highly characteristic of St. , Ignatius's whole¯ doctrine and so important in itself that it should, it seems,.be proposed ~a third leading principle. It is pre-sented in ~he Exercises as 'the last disposition to be sought in the ideal prepakation of soul to discern and choose the will of God in o.rdering one's.life. It" is also the highest point that one.could re~cb in conquering self, in achieving the victory over one's .disorderly and rebellious impulses, and in-bringing them into that order.which the divine plan and the program of Christ¯req'u!re. In the first mode of humilisy man submits to God in everything that is' of serious, obligation. The second degree disposes one so to submit as to avoid not only venial sin but also every defect of in-difference and hence all positive imperfections (failure to "carry out counsels). In the third. kind" '.'whenever the prfiise and glory of God would be equally served, I desire, and choose poverty with Christ poor, rather than riches, ir~ order toimitate and be in reality more like Christ our Lord,; Icho~se insults with Christ loaded with them, rather than honors; I desire to be accounted as worthless and ¯ a fool for Christ, rather than to be este,emed as w)se and prudent in 131 AUGUSTINE G. ELL~ARD ' Reuieu~ [or Religious thi~:.world. So Chr.ist wastrea~ed before me" (Exqrcise~, 167). In a_ word,, the p~fect associate of Jesus makes himself like,Him~as far - as possible, iriall virttles, but especially, other consideration} being equal, in pove, rty and humility.° l~vidently reverence and love'and dexiotion to Him rango no farther. Practically one'piefers just what, Christ prefers. " " 4. To Love God . - A fourth leading principle in Ignatian spiritual training'is "'in all things to live and serde the Divine Majesty" (Exercises, 233). Eveiy schodl of spirituality, merel~r to be Christian, must keep in the ¯ forefront the primacy of.love: , Some people have b'een, dishppointed that in expr.essing the end for which God created man St. Ignatius did not mention love. True, it is not named ~here: but as surely and as fully as it enters into the divi~e plan and intention, it is ther'e implication. " The constaht desire,.'too, to choose only thatwbich is most conducive tO the end would invol-ie much love" for God. Even. inmeditating upon. hell it is St. "Ignatius's.mind that love should have a certain priority~' one prays :'that if. through my fault~ I fc~rget the love of the eternal Lord, at ieast the fear of.thes~ punishments ~vill keep me.' fr6m falling into sin''~ (Exercises, 65,). Throughotit. the second, third, and fourth weeks of the Exercises the preva.iling general objective is to 'achieve. with an intimate l~nowl~dge and exact imitation, an ardent love for ~he God,man. The. climax is reached in the celebrated "Contemplation to, a[tain the Love°of 'God" (Exercises,- 2 3 O- 2 3 7). , Love shows that it is genuine by '~de~ds rather than. wqrds." It consists especially "in a mutual sharing of goods." 0n-His part God presents us with the whole gamut of creation, the to~ality of Hi~ ~xternhl goods, :and then in addition ':the same Lord desires to give H'imself to~' His beloved "according to His divine decrees."" In graieful and. generous respqnse one breaks Out into the,"Suscipe,'" relinquishing to the great Infinite Lover the complete possession an'd disposal ofoneself. Every word.in this rnagn!ficen~ exercise prepares one to love the ingffable Divine Goodness literally." with all the ener-gies. of one's soul and bod~r and to demonstrate the truth ofonUs affection by.' reall~dciing everything that,¯pleases God and nothing that could.displease Him. Before worl~ing out the ConstituiiOns for his Society~St. Ignatius laid:it dowri as the first principle that it was not any ~xterior regu-lations that were to g~uide the order, but rather the interior law of 132 Mag,1952 IGNATIAN SPIRITUALITY love and charity.tl~tt the~ Holy Spirit inscribes in the human.heart. One of the Society's first rules is tl~at its members shouldstrive in all their acts to serve and plea~e.the,infiniteiy ~oi~d God for His~ own sake and with. a view to repaying His 10ve and His immense li~eralit~ to them. Hope 'for rewar, ds or fear.of.pu6ishment are to,have only as~cbndary~ role. God is to be .loved in all His creatures, and con-versely too they all in Him. ÷ A distinction has been drawn between two philos0phies.of love: 6he. called pb~tsical, emphasizes the tendency of love to base itself'on unity and~to proceed, to ever greater unior~: it is seen for exa~nple, in ¯ the desire to be with one's parents or relatives. The other; termed ecstatic, emphasizes duality or. diviSion and the iffclination in certain cases for a love} to go outside of himself, as it were,.or t6 give him-self up for the sake,of the beloved: it is exemplified in the self-sacrifice. of mothers for their children or of soldiers for their country-men.-. ,Likewise attention has been.called to .two theological concep-, tions of charity: one, that of personal desire, we might, say, considers the act whereby one wills the Infinite Good to oneself to be charity; so, for'instance, St. Bonaventure. The-other, that of pure benevo-lence, regards this act ds belonging to hope and excludes sucb s~If-reference from charity: so"Sdarez; it would love God. Simply and ab~olutely_.for His infihite goodness 6~ ~or Himself. - C6rresponding to these two philosophical and t'.he01ogical views one may digcern two general, ty, pe~ of spirituality;: the .first centers around the direction of seeking greater:union with'God, It would firid Gospel .warrant in the text: "That they ~ill may,be one: that, as Thou, Father. art in M~, and. I am in Thee. they als0 may be one in us" (John 17:21,, Spencer version)¯ It, wbhld lik~ to save its life.' °A mystery of predil.ection for it is the .Ihcarnation. the supreme~ union of God and ma.n. It is illustrated in the li~ds and doctrines of Saints Augustine. Thomas, Teresa John bf the Cross, John Eudes, and many otber~. It makes for contemplation, and would 'likb to "'taste" or "'enjoy': God. The second type of spirituhlity takes rather the direction of self-giving. It gets inspiration from tbe text: "Greater love has no. .one'than this that one should lay down one's life for one's friends" (J~hn 15:13). ILisglad to lose its life ' (Mark 8!35). Naturally the passionand death of Christ are favorite mysteries. M]~,rtyrdom would be its ' great consummation. Repres_entatives of this type are . St.° Fr~in~is of Assisi, Thorhas ~l Kempis, Francis de Sales apparently, AUGUSTI~qE G.F.LLARD " Reoiem (or Religious arid "~ertainly Margaret Mary Alacoque. St. ,Th~r~se/s idea of love Was "to give all, na~, to give oneself!" .Clearly with these latter, exemplifying the ecstatic tendency of love, and the pure-benevolence conception of c~harity, and the self-sacrificihg type of spmtuahty, St. Ignatius and his school are to be ranged'., The whol~ tenor of his spirit, with its climax in the third mode of l~umility, or in serving the Divine Majesty in everything, is not toward union, but service; not toward enjoyment, but sacrifice; not to~vard rest in God, but work for Him (See De Guibert, ~tudes de Th~ologi~ Mystique, 239-281). 5. Union and Familia(it~ u;ith God Finally, a fifth major principle in St. Ignatius's generaI method .concerns umon and [amiliarit~ toith God. He'was wont to formu-late it in some such terms as these: "to seek God in all things"; "to fifid God in all things": to be a-pliable "instrument" in "the divine hand." Ih the Constitutions, IX, 2, St. Ignatius givds a rather long and particularized account of what the ideal general of the Society should be. Naturally this picture is at~tbe same time a characterization.of the Saint himself. Among the qualifications required in a future gen-eral the first is as ~ollows: "that he should be most fully united with God our Lord and familihr with Him. as well in prayer as in all his actions." Similar prescriptions are made for other~ who are to, be appointed to lesser offices (Epitome Instituti,No. 740). Thus the Founder showed his supreme concern that above all else members of the Society Should cultivate the closest and most intimate union withGod. The iarge.place which work holds.in the Jesuit ideal and the re-lations between prayer and work in it are highly characteristic. In no other school, as far as I know. is there so great a tendency, to favor work at th~ expense of prayer. A deep' foundation ofmortifi-cation and solid virtue being presuppos'e.d, from, say, the novitiate, or some similar training and including a thirty-day retreat, praye~r is to be cultivated until one has the proper disposition, that is, the will to love God with all one's heart and to carryout the whole of the divine design for one. Butthen, in view of the grave nedessitles.of souls and the needs of the Church, one should leave prayer and give all one's energies to doing God's work, saving-and.sanctifying men, long ago pronounced to be, of all divin~ things, the divinest. When a man goes about his work precisely as God's, doing just what He 134 Marl, 19 ~ 2 IGNATIAN Si~IRITUALITY indicates, because He Wills it, a'nd in tb~ manner that He wisbes, it is relativel~r easy and natural to pass back and forth between pra~rer and work, Striving to'do God'~ work according to the mind and in the spirit ,of God may be said to be itself not the least f~rm of prayer. Faithful disciples of St. Ignatius are "contemplatives ~in action." To illustrate the union that shoulci exist between one who works for God and God Himself, a favorite comparison of St. Ignatius was that of instrumental adaptation. "l=he .human worker should bea completely pliant instrument in the divine hand. A perfect personal instrument would be fully sensitive and responsive to all the motions of that hand. To give one such instrumental flexibility is, according to St. Thomas, the tendency of the gifts of theHoly Spirit (I, IL 68, 3). The most exquisite docility to the Holy Spirit is a capital aim" in the doctrine of one of the Society's most distinguished spir-itual masters, Ft. Louis Lall~mant. III. DISTINCTIVE PRACTICES Certain practices are characteristic of Jesuit asceticism. Nowadays some of these are more or less universal in the Church. But in origin, or at Ieast in their wide difft~sion, they are due largely tothe influence of Ignatius. I. Spiritual Exerciseg, Retreats perhaps the practice that is most obviously distinctive of those who follow the Jesuit ~chool is that they make retreat~ and attacl~. great lmpor.tange to them. And more pafticulhrly, they do'it accord- . ing to the scheme and sequence of exercises sketched out long ago by the knight-conver~ .at Manresa. The Exercises were'originally cab culated to last for a solid month, and in this in~egral, form they are made by all Jesuit novices and again by young Jesuit priests, toward the end of their training. Other Jesuits regularly repeat them in a condensed form for eight days every year. $6 als.o, for varying peri-ods, .do many who do not belong to the Society and still make use Of ,its.spiritual a.,ids.The numerous students in Jesuit high schools .and, colleges throughout the world.make annual three-day retrea,ts. More-over m.a~y dev0u~ lay men and women make Jes.uit retreats annuall,y. .,.:~.S~.~.Ign.atiu.s himse.l.f did not advocate regular retreats. The cus-tom gradu,~,.lJ;¥.-gre.w in tb, e. Sgciety and w~s made. a-matter of rule only in 1609. ' It is very.!argely due tO Ignatius's influence, directly o~r ~nd~rectly,. that now the practice of making annual or regular re- 135 AUGUSTINE G. ELLARD °, Reoie~o [.or 'Retigiotis 'treats is f, oi religious and clerics a point of. canon lavi, and a received~ ascetical usage in the C~hu~ch. . ¯ o , : . .'~ :2. The Particular Examen Another" practice that was originally most characteristic of l~fie Ign~tian approach, is ,the particular examination 9[ conscience. Essen-tially it is :nothing el~e than using in the. war with one's'.faults ~bat ancient priii~iple ot: strategy: "Divide and con'quer!" In'more mod-ern and universal terms one might say that it exemplifies the rule,: "Specialize! 'Concentrate on a .l!m!ted field!" The,particular examen was always a great.favorite with St.-Ignatius. It is now one of tlqe common techniques of Catholic asceticism. Sometimes,. it iS censured by men who concentrate all if/dr strutiny of it upon some minor, de-tail or other .in the method and overlook What is substantiaia~out 'it. On tlqe other harrd, even some ~f the minor features of it have of late been getti,ng ~ommendation from scientific psyc.hologists. . 3. Directi6n A~ third practice.that is distinctive in its way of I~natian spir-ituality is its idea of direction. S't. Ignatius considered it especially useful,, if-nbt, necessary, to prevent one from ~alling victim to the illusions that may come either from one's own imagination and ~mo-tions 0~ from the deceits and snares of the evil spirit. As compared with (h~ older school~, Stl Igna'tiu~ advocates., if I mistake not, a more thorough-going and a more.methodicM'u~e of it. On the .other hand. he did not employ it like St. Francis de Sales or others in seventeenth-century France. The Exercises were originally designed ¯ to be made individually with a private and.experienced director and the exercitant was'urged to be very frank and open with him. In the Societyit is expe'ct~d that subjects should make themselves, even their innermost co~nsc.iences, all their good and bad points; culpable or in-culpable, fully known to their superi6rs orconfessors and in return . receive individual~pat~nal guidance. Any eager adherent of 3esuit asceticism will, if possible, seek constant expery direction from an-other in the problems of his in(erio~ life. Complete candor of soul and docility toward a director or supe,rtor fit in very' well with cer-tain qualities of character that wer.eparticularly dearto St. Ignat!us: namely.his preferences for mortifitation that is interior, of judgment and will; for prudence, humility, discipline, and obedience. 4. Mental Pra~er " " An~ outs.tanding, mark of any system of asceticism is its doctrine 136 May, 19~ 2 [GNATIAN SPIRITUALI~'~ on prayer. If one compares the' modern theory and practi~e of.p~aye.r with the.ancient or the medieval,' One will n~tice great differences in the relative positions of vocal ~nd m~ntal prayer. T.he cha~g~s had been coming of. necessity inthe historical evolution of the spir~itual and the religious life. In determining the. actual extension.anti fO~m" that they have taken since" the sixteenth centu.ry th~ ,influence of St. Ignatiu~s, direct or indirect, was a major factor. In making the Exercises and then later irl striving "to arrive ~at perfecti6n in whatever state or way of life God our Lord .may gra.nt. us to 'choose';- (135), it is ~onkidered most {¢ital that one's koUl' should be illled with "the iiatimate understaqdjng and rql~sh'of the" ¯ great Christ~ian truths (2). Often. eno~ugh pegple refe~ to the first ineth~d of mental, prayer ifi th~ Exercises:, ~h~ on~ ~here named from '~tiSe thr~e powers .of the soul," fi's "'the.Ign'atian method." As a matter of fact, in that little-booklet the Saint proposes at least six methbds, and thi~ c~ne,0used for the consideration of abstract truths, is almost immeasurably out-numbered by the ~'qontefiaplations," according ~o persons, words, ~nd actions, that deal especial,l~ with the life and pa~ssion of Christi o Except.~when misconceived by ill-informed critics or misu'sed by ignorant persons, Ignatian methods of prayer do not hinder liberw of spiri~ or stand in the~ w~y bf ~he Hgly Ghost:s irispiration~s. It is the most rudimentary¯ principle of ,Jesuit spirituality to keep the ~na clearly, in: mind, to preserve lib.erty with respect to the mearts, and, to select and use the most apt .of the means. Even in the Exercises/writ-ten qspecially for beg)nners.to aid them in the. specific and passing task of rightly d~t~rmining their vo.cat.ion, the admonition is given: .It "should be noted:. I will remain quietlymeditating upon the point in.which I have found what I desire, without e?gerness~ to go on till I. have finished"-(76). And again later on: "If in contempl~- ~tion, say., on the Our Father,he finds in,one or two words abundant -matter forethought and much relish and consolation, he should not b~.anxious to go on,~though the whole hour be taken t~p with what he has found" (254)., Incidyntally; one.may notice that thus from the start St.~Ignatius promotes the tendency to pause in contempla-tion rather ~h:in to busy onesel, f with discursive or analytic reflections: Outside of retreat time ,Jesuits and their followers may and should cultivate those'$orms of mental pra~er, including'the?highest "degrees of cqnteml~la~tion, that will: most effectively advanc~ them in loving God'and in.execating His d.~signs. Naturally,. off course, .th~ . / AUGI.JSTINE G. ELLARD Reoiew for Reliqious prayer of aposto!ic workers will differ from that of cloistered Carme-lite nuns. Similarly 'the'inspirationsof the Holy spirit will be in harmony with one's divine ~;oc~tion, nbt coiatrary to it. St. Ignatius was a great mystic himself, as his Spiritual dournal amply attests. In others asa rule he looked to solid virtue 'and mor-tification rather" than exalted'st'ates of prayer. If we may generalize" , from a letter to Francis Borgia while the latter was still the Duke of Gan~ia, that form of prfiyer is to be considered-best in which divine ¯ favbrs are received most liberally: "The .best thing for each particu-lar person is that in which God our Lbrd communicates Himself most freely, bestowing His most holy gifts and "s'piritual graces, be- ;cause 'He sees and knows what is most suitable fo~ him, and, asguring of His gifts. F6r."strengtb is madeperfect in weaknesk." "He scattered the proud in the co'nceit of their hearts.", and "the rich He sent a~ay empty." ." If'we reflect:but a .little we.soon learn that convent eficl0sures are not necessarily a barrier to Gdd;s d~signs. While'furnace walls con-taih ~he raging fire~ within them. they_do not prevent the heat from going out to the objects roond about. While'they contain, they also protect; and by pr0tecting,~they enable the heat to b~ intensifie~l., Cloist~r has a purpose m ways the sam~. Within its shelter religiofis can protect and intensify their ,knbwlei:Ige and their love of God. ~Should this love become lively enPugh, its influence will flow out beyond the convent walls ifito the minds of other men. Jhst as'in the natural organism"the hidden organ's make thei~ inflhence' felt in different ways throughout the whole boffy so i'n .the organism which is the.Mystical Body of Christ._ the hidden organs to which, among others,, we. may liken the lives and work'of religious, advance and consolidate .the "b~ilding .upof the Body :of Christ, until we all at-tain to the unity of the Faith and of the deep Kr~6wledge of the Son of ~od, to.perfect manhood, to the mature measure of the. fullness of Christ". (Eph. 4: 12). And, in truth, if each religious in every mon-', aste?y throughout the world, burned according to the measur~ 0f.his grace," with an intense love of the Sacred Heart and with a desire" to repair the outrages heaped against that love, he could surely hope to ¯ find ~n" the world about h~m. instead of doubt greater, faith m God's 149 MI~HA'EL 3. LAPlERRE \ truth, instead of degpai,r greater hope in God's promises, instead of hatred greater love for the Person of the Word Incarnate. If the Sacred.Heart, by the choice of a contemplative, as the mis-sioner of this d~votion, intended to point out to religious," that ' He expected to find~ in them devotees of His Truth and dyrlamos bf His Love, He certainly, wl~ile giv.ing us cause for joy in such a. compli-ment, made it clear to all, that He felt greatly disappointed in His expectations. For in His fourth appearance to St. Margare~ Mary, He made this complaint to her, "Behgld this Heart which has so loved men that it has spared nol~hing but has been poured out .totally and has been consumed as a pro.of of its love; and for gratitude, I receive from the greater part of men only ingratitude by their acts of irreverence and by the coldness, and the conte.mpt they ha~'e for Me in this sacrament of Love. But what touches roe closest is that the very hearts which are consecrated to roe act thus." It is a smarting, rebuke; it stings to the quick .the'person conse-crated to Jesus Christ. And each of us, if I' may dare to spdak for each; may strike his breast humbly confessing With th'e publican, "'Lord be merciful to me'a sinner." Yet this is not a reason for dis- .couragement. While we are aware that the Sacred Heart,expects to find in His chosen soflls a cradle for the growth and a beacon for the shining of'His love, we, mindful of our emptiness, may take to heart th~ese other words to St. Margaret Mary, "And for the accomplish-ment of this ~reat design, I have chosen you as an abyss of u~awortbi-nes~ and ignorance, in order that all should be wrought by Me." If. we can do nothing else,, we can,with divine grace, try to see ourselves as we are and gladly permit the Sacred Heart to inflame our souls. with His divine Love and to radiate through them into the minds and hearts of men too easily forgetful, amid their works and worries, of His Divine Presence. If we open our hearts to Him, the Sacred Heart will do the Jest; if we do this little, we shall do much. "Amen I say to you this poor widow has put in more than all those who bav~ been putting money into the treasury.For they all have put in out of their abundance; but she ,out of her want' has put in all that she badd' (.Mark 12:43.) OUR CONTRIBUTORS MICHAEL J. LAPIERRE. a new contributor, writes from the ,Jesuit Seminary, Toronto, Ontario. AUGUSTINE (3. ELLARD, professor of ascetical and mystical the, ology, and EVERETT 3. MIBACH, a, former missionary from China, are at St., Mary's College, St. Marys, Kansas. dOHN A. HARDON teaches ,fundamentai theology at West Baden College, West Baden Springs, Indiana. dOSEPH F. GAL-LEN, who teaches Canon Law at Woodstock College, Woodstock, Maryland, con-. dudes his series on the Quinquennial Report in this issue. 150 The, Qu!nquennial .Report: Obligatiohs and Directives !11. Joseph F. Gallen, S.J. ¯ " IX. A~breuiating and Prolonging the l~ostutanc~ . t!~iVi~.AS th6 time assigned by. the common law (c. 539) or by W' the Constitutions for the postulantship abbreviated or prolbnged: if so. for bow long a time and by what authority?" Pontifical. 147: Diocesan, 134: Independent Monas-teries. 74. " The law of the Code demands the postulancy only for li.~eity and not for the validity of either the noviceship or the professions. By the common law of the Church the postulancy is demanded only. in ins{~tutes of perpetual vows. in which all religious women but in institutes of men only-the lay brothers are obliged to make a postu-lancy of six months. The particular constitutions may and fre-quently do prescribe postulancy in institutes of perpetual vows for the classes of religious not obliged to the postulancy of the Code. for example, teaching brothers. The constitutions may also prdscribe a postulancy longer than six months. This is rare.ly done. Thus one congregation, whose constitutions were approved by" the Holy See in 1937, has a postulancy of a yea.r. This postulancy can be prolonged for six months. The noviceship in t, his institute- is two years in duration. Another institute has a postulancy of nine months, but it can be pro.10nged for only three months. The duration of the postulancy prescribed by canon law is com-puted in the same way as the.canon'ical year of noviceship. Therefore, a pgstulanc.y of six months that begins on 3anuary 1 ends and the noviceship may be begun on July 2. Any considerable abbreviation of the postulancy is .forbidden. However. rgligious superiors may for a jUSt reason abbreviate the postulancy, for a few days. The usual reason will be that all the postulants of a group may receive the l~abit and be~in the noviceship on the same day. It is d.ifficult t6 see how th~s abbreviation permitted to religious superiors can be longer tl4an two weeks. For a more extended abbreviation recourse is to be made to the. APOstolic Delegate. Higbe( superiors also have the right ofprolonging the postulancy but not be~rond six months. Here ai~o an extension.of a ~ew d. ays 151 JOSEPH F. GAL~LEN Reviet~'for°Religi~u~ m'ay be-made that all the p0s~ul~nt~ 0f a gro, up may b~egin' the novice-. ship ~n the.same day. Outside of this case I believe that the reasons for a prolongation, of the postulancy-must be peculiar to an indi- ~'i~tua!, and the reason will ~ractically alwaysbe a doubt of the suit-. ability of the postulant for admission to the noviceship. ~ greater .- liberty is permitted to the higher'superiors .it the constitutions pre-scribe a duration of, "at least six months." However, When the con-stitutions enact precisely that. "the prescribed time of the postu-fancy is six months," I believe ii is illicit to exte'hd l~he posttilancy annually and.for all postulants ~o nine months or more, for ~xample, that all may. complete a scholastic year ,of studies during the postu-° lancy. A law whose observance is cominonly and.habitually not en-forced is an anomaly. A human law admits an excuse and dispensa- . tions in parti~ula, r cases, but piesumably a law tends to l~he Common good and is therefore to be at least commonly observed. The H01y See in approving constitutions, is now wont to insist that the dura-tion be stated as-six months and riot for at least six ~nonths. This is an md~cat~on that the Holy See does not, wish the-duration of the postulancy to be ,cornpietely under (he" contiol of higher.super!ors. Another indication of the mind Of the Holy See is that.the Norma~ of 19~1 permitted a prolongation only in' particula, r cases)s Fur-thermore, the prolongation of a determined postulancy, even in an individual case, for thesake of siudids seems to me to b6 beyo~nd th~ power.0f prolongation granted bythe Code to higher supe[iors. believe it is~the implicit intention of the Code that the reason for the pr01'ongation should be a doubt as to the postulant's suitability for admission to the novic~ship: It is not to be forgotten that a postu-' lant who has satisfac~torily completed the time of a determined postulancy has ~ulfilled all the donditions demanded from.him by law for admission to the noviceship. Is it like'ly, that highel superiors are acting legitimately in postponing that admission? An extension of the postulancy 'for studies in'the case ofeither an individual or a group demands a dispensation from,the competent authority. If the higher superiors of an institute inten,d to make such. an extension a .Pe[mandnt practice, they should give" thought to ~'change. in this article of the cbnstitutionsl We then have the anomaly of a law that no one obsdrves .or dntexids to observe. Not all canonists will agree with these interi~retations. Thd Apostolic Ddlegate,has the faculty of abbreviating or prolo.n'ging,thi postulancy prescribed by the Cod~. ~SNormae Secundum Quas S. Congr. Episcoporum et Regularium Procedere Solet in Approbandis novis Institutis Votorum Siraplicium, 28 iun. 1901, n. 65. 152 . May'~ 1952 "QUINQUENNIAL REPORT It is certainly; illici~ to -prolong the noviceship o for ,the" sake ,of studiets. Canoii 571, § 2 explicitly demands a doubt of the suitabil-ity of the novice "for" profession as the reason fora prolongation, of the novlceship. It is equally illicit, without an induh from the Holy See, to transfer the canonical.year to the second year.of no~riceship for th~ sake of studies. '" The, adtual cases discussed above are indications of a ~ider and more serious problem that should be faced by many cong~egatio.ns.of brothers and sisters, that is, are'they unv~isely lessening the period of,' spiritual form~ation for the sake.bf~ a more rapid,intellectual training? Cahon lair does not forbid a'fo~mal and intensive course of ~tfidies during the postulancy and the ~econd y~ar of noviceship, but it.would b~ very imprudent.to assume that every~hihg not forbi.dden by posi-tive law is by t, hat. v, ery fact praiseworthy. The Code-also does not, command nor recommend ~uch a course and it implicitly forbids a -course that destro~rs or seriously impedesthe p.rimary purpose Of the pqstula~y and, especially.of the second year. of noviceship. It can be doubted that a~full college ,course is compatible with the intensive dedication to sp, irit-uaYthings that i~ ~the primary purpose also of the second year of noviceship. It see~as strange that this.year of novice-ship: which has been introduced by some institutes to)give a deeper spiritual formation, should l~e so ~ompletely de;coted to s, tudies. Con-gregations of brothers and sisters should sincerely face a. very impor-tan. t question: has the, factual system of only one yea'r Of inten~iv~ spiritual formation' produced satisfadtory resufts? . X, Poverty '-'Is a perfect-.common life acc6rding to c. 594-. the RUI~ and the C0nstltut~ons, observed everywhere, but ~specialIy .in novitiates and house~ of studies ~(cc. 554 § 3:587 § 2)? "W.hat has beeh done' and-is being donne positively. to'safeguard andpromote .,th~ vibtue ~and sp)rit 9f poverty ? "Do Superiors and officials, out of, religious charity and in order to ward off. for. the religious o.cc'asions, of .sinning against pgverty, provide within the limits of poverty, "wha~ is necessary and appro-priate, in the'way df food, clothes and~othe~ things? " "Do they allow the religious to ask for or receive these. ihings from externs ? "Are there complaints about these things; are these complaints seriously considered, and are a~uses on the part of Superiors and sub-° jects alike'corrected with, equa! severity?''~. Pontifical, 206-210: Di- 153 JOSEPH F: GALLEN " Reoieu; f,o'r Rdigioua" ocesan, 189-193: Independent Monasteri_ed, 117-120. . Poverty in all its aspects of the vow. of law, especially of com-mon life, and ot~ Spirit has been repeatedly emphasizedand explained in the REVIEW FOR RELIGIOUS. This policy is, only. an imitation of ,that of the .Church and is sanctioned by the experience and wisdom of the ages, which have always seen the deterioration of religious in-stitutes forewarned by the symptom of 'a weakene.d poveriy. It is most interesting to note that only 6ne'of the que.s.tions listed ¯ above, and that only partially, the third question, directly touches the vow of p.overty One is on the spiri~ of poverty, tiredall the other four are on the laws of common life. The great.source, of abuses in poverty is in the neglect of the laws on common life. Since so much has been written on poverty in this REVIEW, it will suffice to underline again the matter of the fourth question, "Do they allow the re.ligious to ask for or receive these,things from externs?" ¯ The law on common life on this point prescribes ,that religious should at least habitdall~ and ordinarily procure their, material neces-sities from their own institute. This law does not forbid a religious from receiving an occasional and exceptional free gift of such a neces-sity, provided this is done with permission, .the proprietorship apper~ tains to the institute, and the quantity¯and quality do not exceed what would have been given by the institute. The reasonableness of this law is evident. No spiritually sanereligious will.hold that the "degrees'of pove.rty are proportioned to the wealth of our families and friends.¯ ¯However, it is not unthinkable that some superiors have given permission for such things as vacations, vacanons at home, -trips, and courses of studies, "'provided ~l?u get the. money.'" An ancient law of the Church commanded that a monk who was found at death in possession of a notable¯ amount of money should be buried outside ihe .monastery, in a dunghill as a sign~ of perdition, and that his money should be buried with him. We can be assured that this law has been abrogated: it belongs to the ages~of mote masctiline and prlm~tlve penance¯ We can, however, neglect the ~sperity but lmltat.e the vigor of this law by burying in oblivion that ill-sounding per- .mission: "You may do it, provided~dou get the"roone~j." XI9 Vacations at Home andoutside the Institute "Is it allowed by reason or under color, of a vacation, that time b~ spent with one's parent,s or outside a house.of the Institute?" Pontifical, 2~4; Diocesan, 244. ¯ The implication of this question is not to deny a vacation to reli- Mag, 195Z QUINQUENNIAI~ ]:~EPORT gious. It can even be doubted that the summer program, of many religigus permits, the vacation they should have and need. Canon 606 § 2 forbids religious superigrs to permit rtheir subjects to live outside a house of-'their own'institute except for a serious reason and for as brief a period of time as possible. The pro, per place, therefore[ for.the rest- that religious, need is a vacation house of the institute it-self. Prudence more than commends the principle that r~ligioils should work for seculars but.relax wi~h their own. We can detect in the question quoted abovea fr6wn and perhaps the beginning of ascowl at vacations at home and outside the insti-tute. The same lack of merriment had been noticeable in the writings of canoni~ts. Father Creusen, S.J., had written: "The constitutions which permit' the. spending of vacations With one's fdinily are not. ocleaHyabrogated by this canon (can. 606, § 2)."19 The most ben!gn interpretation .could not construe these words as laudatory. The same author had also stated: "Although a certain amount ofstrictness in. forbidding visits to one's, family may at first stir up. ~ome resistance on the part of.relatives, it is usually a source of great edification, pre- .,serves religi6us from numerot~s, imperfections and faults, and draws to the institute souls desirous of a truly interior life.''20 In this strict-ness he was s.upported by Bastien.21 ¯ Three most repiatable canonistsl Vermeersch,'22 Coronata?3 and De Mees~er24 hre even stricter. They hold that vacations at home are in themselves~'foreign to the religious state but the difficulty of abolishing the practice is a just reason for tolerating a very brief.absence of this kind. This question of the. Holy See can lead us to a more sincere and prayerful study of the text: "If any man come to me, and hate not his father, and mother . he cannot be my disciple." All religious know that these wdrd~ dan be interpreted too harshly; not all are equally aware, that they can be interpreted too s6ffly. Vacati6ns at home and outside the in-stitute ase forbidden by the law of common life if they ar~ given only to those who can secure the money, from their families or friends. XII. Work and t.be Spiritual Life . "DoSuperiors carefully see to it that. {he work of teaching be pr6perly harmonized with religioudsls "ciphne? Pontifical, 303 ; Diocesan, ~283. ~gCreusen-Ellis, R61igious Men and Women in the Code, n. 292, 3. 20Creusen-Ellis, ibid., n. 29f, 2. "- 2~Bastien, Directoire Canonique, n. 592, 4. 22Vermeer¢ch-Creusen, Epitome Iuris Canonici, I, n. 763,~ 1. 23Coronata, Institutiones Iuris C~nonici, I, n. 612. ?4Br~s, Juris Canonici Compendium, I, n. 661. 155 ',JoSePH F. GALLEN. ¯ " :Re~vie~w for Religtous. 'The aspect, of work that causes the most exte'nsiye, practical ob- , stacle to religious disc.ipline-is 6verwork~. The dail¢, teaching sched~- ule of brothem and sisters in "parochial ,and high., sc~hgols is sufficient labor in itself. ~,Vhen extracurrici~lar and parish activities andworks, ¯ extension and' summer cburses, vacation schools, and domestic duties in the ~eligious house are added, the burden .is more tl~an intolerable and will leave.°very little energy and even time for the spiritu~l life. Som~ Bishops in their didcesan statutes touch this. very pr~a~ical matterof work'incompatibie with the life and duties of sisters. ,The statutes of C~66kston0 enunciate the basic prificiple-very clearly: :'Neither ~ill SiSters. be permitted to do any church or parish work ~- without the permission of, the Bishop. Let i~ be borne in mind that their fieed all time possible to perfect themselves in their sa~red pro.'- fession of teaching, nursing, and caring for orphans, apart' from thei~ ~eligio~s exercises and necessary relaxation.''2s~ Th~ .wording of this law would exclude all housework, all duties of clerks and stenogra-phers in the .rect~ory, and also the. position of sacristan ifi parish ~hurches. Thediocese of Richm6fid affirms more briefly the sa~e principle as that contained in,.the. Crook;ton legis.lation.26 The' . Pitts.burgh statutes" forbid a sister, wi.thout the, perm.issibn of the. Bishop, to be a sacristan, jan.itress, or to do any servile work in s~ic~ risties, sanctuaries, orchurches.2~ The statutes of Cincinnati also forbid sisters' to be sa~'ristans in parish chfirches.28 A very conspicuous source of work that interferes with the reli-gious life and with teaching in institutes.of religious women is the addicti6n to domestic duties. The lustre of. flobr and furnitu?e ~ shou.ld not,be ranked as the primar.y purpose of a convent. It is hardly reasonabl~ to dust the dustless or to polish" the lustrgus. The r~ligious teacher in her free., moments shotild naturalist gravitate to prayer, study, and readi~ag, but it.is not an exaggeration to state that ~n s0me.institutes of religious women .domestic duties are very apt to exclude free moments and toconsume free moments. .The time as-si~ g~{ed to prep'aration for class endangers good teaching and excludes progress in knowledge. The excessive occupation in manual work can be rooted blindly ~in°the traditions and training of the particular institute. It. begiiis in the post,ulancy and novicesh, ip. Many a young ¯ girl enters religion thirsting for sanctity but she soon acquires a spir- 2SCrookstdn, p'. 26. 26Richmond, ~n. 188. 2vPit.tsburgh, n. 64. 28Cincinnati. p, 82. 156 May, 1952"J ', QUINQUENNIAL REPORT itual throat that is forever parched b~" a. riovi~eship spent i_na.laundry, Safictit9 is not encouraged¯ when (l~e greatest emphasis and praise is given, to th~ accomplishme.nt of the dustless floor,' the gleaming chair, and to skill in 6perating a dishwashir~g machine. An institute of religious women can not only ~blind but als0 cheat itself. It can be, conten~ with a mere legalistic observance of the laws on the (anonical year. The ¯postulants and isecohd~year novices are v~ithout scrfi°ple .completely occupied in studies. ,The canonical novices are kept With-. in the novitiate, but ~lSe.y are employed for half¯ the week in ~a l~iundry or in similar dombstic duties andothey receive very litt'le instruction. The net result is a savin~ df expense andl the p.roduction of pc~orly trained religious. The'Cash balance is "in the bl~ick," but the human balance is-"in the. red." , Materi.al debts ar~ a heavy bhrden to r~li- ~ious institutes but they are ultimateIy paid. " A great, practical truth that ~eligi~us institutes should never, forget, is that human liabilities are on our books until their death. Higher superiors should sincerely arid ¯conscientiously reflect on the. constant principle of ~he Holy See in appro~ving constitutions that novices may not be employed in do- " mestic duties toan extent that interferes with. the prescribed' exercises' of the novic~eship. A primary obligatibn-of every'higher superior is the proper training of' the .postulants and novices. XIII. Communication o~ the Pro~essed with ihe Novices . ¯ ~'Are the novices, according to law.and the Constitutions. kept separate from the professed, and is any undue communication be-tween them tolerated (c. 564. §§~1, 2)?'-' Pontifical. 1-66; Diocesan. 153; Ind.ependentMon~s.teries, 87. Ihdependent monasteries and, religious °houses are l~ractically;con- .fined to orders of nuns. So~me of the questions proposed to the'se in-stitutes.' such as the difficultie~ experienced in the observahce of cloi-ster and the ability of the monastery to ha~ecompetent officials for the various posts of government, religious formation, and ~vcork are of general interest. H6wever. these matters now appertain more to a study of the apostoli~ Constitution "Spobsa Christi. Canon law forbids communication between the professed and the novices in all institutes, and one of'the ques, tion.s, proposed.also to independent monasteries, asks whether this law has been observed. A, professed in the sense of the Code is one who has made at least the first_religious,profession.' The professed .of ~,tern~.porary vows, eyen' , though they may be called .novices" in some instituters, 0canonically a~e not nowces but professed rehgmus. They are therefore ~forbidden to 157 JOSEPH F. GALLEN RevieW'for Religio~s. have communication with the novices. It will be interesting to see what the Sacred Congregation will do about ~he usage that is found, e~pecially in independent mon0steries, of treating th~ professed of temporary v:ows as novices and of keeping them with the novices for the entire period of temporary profession. TEN'YEAR INDEX--NOW AVAILABLE ' The Teri-Year Index of the REVIEW FOR RELIGIOUS (1942~ 1951) is now,available. It is a green-covered booklet of sixty-four pages including a general index with a.n integrated listing of all ar-ti'cles, authqrs, editorial comments, questions, and answers, communi.- cations, decisions of the Holy See and other items of interest to reli-gious, and a separate index of all books reviewed and noticed. The engries in the content index have been grouped according to subject matter, for instance, admission to religious life, beatifications', con-fession, indulgences, mariology, novitiate, . poverty, vocations, vows, and the like. All the articles of an autho'r are listed beneath his name. We appreciate the ~nerous response we have already received and. the encouraging ~omments. Kindly do not ask us to bill you. The, cost is one dollar per copy. Pleas4 send the money with the order to REVIEW F~)R RELIGIOUS, St. Mary's College, St. Mar, ys, Kansas. UNIOUE SCHOLARSHIP The "Walter Springs Memorial S~holarsl~ip," "at-Regis College, Denver, seems to be something truly unique. Walter Springs, a Negro student .of the early 1940's[ died a victim of race prejudice while in the armed forces in thi~ country. While at Regi~ he was a good student, a splendid athlete, very popular with the st_u'dent body. He was a convert, baptized in the Regis chapel. Some of his classmates .recently decided to perpetuate his memory with a s~holarship--~ *dual scholarship which each year will take care of one Negro student and on4 white student, "s~pplying each with books, tuition, board and room, and whatever other expenses are neces- PLUS Xll ON THE RELIGIOUS LIFE An English translation'of the address of the H'oly Father.to the First Congress of Religious at Rome, December 8, 1950; which was summarized by Father De Letter, .S.3.; in his article, "Contemporary Depreciation of the Religious Lif~" .(R.EVIEW FOR RELIGIOUS, 3anuary; 1952), is given in the April, 1952,-number of Life of the Spirit. This magazine can be obtained from Blackfriars. Publications,~ 34 Bloomsbury Str~'et, London, W. C. 1,.England. . ¯ .158 .Ques!:ions andAnswers Our chapter has voted ÷hat we should now fake solemn vows accord-' ing'÷o ÷he prescriptions of "Spo~sa Christi." Are ~he minority wh~ did not wish ÷o assume ÷his privilege bouffd to fake solemn vows with ~'he rest? ¯ Similarly, are ÷he lay Sis÷ers wffh perpetual vows, ~s well as ÷hecholr Sis-ter~ wi÷h ÷empor~ry vows who h~d no p~r÷ in the election, bound .~'o ~÷~ke solemn vows, or m~y provisions be mede for those who prefer if, to con-tinue ~ith dmple vows? Fi"rst. it may b.e~ well to call a'ttention to the text o~ the general statutes of the Apostolic Constitution. "Sponsa Christi." Article 3. § 2: "All.[monasteries in which 0nly simple.vows are taken can ob-tain a r~storation o~ solemn vows. Ifideed, unless trul~ grave reasons prevent it, tl~e~ will be solicitous about tal~ing, them again." These words do not contain a permission to take solemn vows without more ado, but theF extend an ~nwtanon to such communities to re-quest the ~avor ~rom'the ~oly See through the' Sacred Congregation o£ Religious. Naturally, tb~ first step will be to ~nd out the ff~ind o~ the communitF by a vote o~ the chapter, I~ that proves ~avorable. then a petition should be sent to the Hol~ See through.the local'or-dina~ y of the monastery, requesting permission to take solemn vows. The permission is granted under the ~ollowing conditions, taken ~rom a recent decree to that effect: 1. "In the a~oresaid monasterF, the nuns, °having first made temporar~ vows according to the norm 8~ canon 574. may take s~olemn, vows. 2. "The papal, cloister, as prescribed by the Code o~ Canon Law and by the Apostolic Constitution 'Sponsa Christi' and the In-struction of the Sacred Congreganon o~ Religious 'Inter. Praeclara' (ofNovember 23; 1950), should be observed. 3. "When all these circtlmstances have been provided for, the local ordinary, either personall~ or through a delegate, can in the name o~ the HolySee receive the solemn vows o~ the superior o~ the m0naster~; she, in turn,.can recmve the solemn pro~ession o~ the otbe~ nuns, provided they have.been professed for at least three,years.' 4. "If any of the present membdrs of the community wish not [to oblige themselves by sdlemn yowls.,, they are free to 'remain v~ith simple vows, but they must realize that they are nevertheless bound 159 QUE.STIONS AND AI~SWERS . . Reuieu.; [or Religio/us to a strict observance of all the lhws of papal cloister. 5. "Extern Sisters, having completed their period of ter~porary vows, are tc~ be admit'ted 6nly to simple perpetual vows. 6. "Finally, it is committed to N.N. (the local ordinary) to p~blish, this decree in the monastery of N.N. once he is certain that the required conditions have beew fulfilled. A document attesting -to the publication "a~nd execution of this decree is to be_preserved in . the archives of' the monastery, and a copy of that document is tO be sent to this Sacred Congregation." No comment is needed since the document Sl~eaks for itself, We maynote, however, that the opening~words of n. 4: "if any of the present, members of. the community." seem to imply~ tha~ all futu're members will be obliged to take solemn vows. " A religic~us who is suffering f~om. gastric, ulcers must ~'ake medicine during the nlght~ How can he oBtaln'a dlsp~ehsafio~ from the ,eucharistic fast so that he mayreceive H

Richard Richards ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 81p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Richard Richards Interviewed By Rebecca Ory Hernandez 7 August 2012 13 August 2012 24 September 2012 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Richard Richards Interviewed by Rebecca Ory Hernandez 7 August 2012 13 August 2012 24 September 2012 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Richards, Richard, an oral history by Rebecca Ory Hernandez, 7 and 13 August 2012 and 24 September 2012, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. Richard Richards October 2012 1 Abstract: Richard "Dick" Richards, WSU alum, attorney, author and Republican Party National Committee Chairman (1981), grew up in Ogden, Utah and became involved with politics as a young man in high school. Richard is now retired and resides in South Ogden, Utah after spending most of his political career in Washington D.C. He sat down with Rebecca Ory Hernandez from Weber State University to discuss his life growing up in Ogden, his family, education, career and devotion to Weber State University. Richard endowed the "Richard Richards Institute of Politics and Ethics" at Weber State University which awards scholarships to high school students, and currently serves on the board. He and his wife, Annette Bott Richards, have five children. ROH: Today we are beginning an oral history with Richard Richards in his home in South Ogden, Utah. My name is Rebecca Ory Hernandez. Why don't we go ahead with you just stating your name and where this interview is being held? RR: My name is Richard Richards, most people call me Dick. I'm in my home at 5273 Daybreak in South Ogden. I'm prepared to discuss my early history with Rebecca and I look forward to it. ROH: When and where were you born? RR: I was born in Ogden at the old Dee Hospital on May 14, 1932. Nearly all my brothers and sisters were born at the same hospital and had the same doctor, but that was a long time ago. The hospital is now gone. ROH: Where did you grow up? 2 RR: I grew up in South Ogden. I lived in Ogden until I was about 12 years old, and then moved to South Ogden and lived here until I was drafted into the army in 1952. ROH: What part of South Ogden? RR: My first home in South Ogden was 3999 Norton Avenue. That's just next to 40th Street and 40th Street was the dividing line between Ogden and South Ogden. My father bought that home during the war. It was a 1,000 square foot home and I had seven sisters and a brother. So, 11 of us lived in this 1,000 square foot home. There were a couple of bedrooms in the basement that accommodated us, but 11 people in that small home. I can't even remember how we ate dinner. There's no way we could have eaten at the same time because the kitchen wasn't that big. I have no recollection of how exactly we operated in the home, but we lived there for several years. ROH: Where did you fall in the family line-up of children? RR: My brother was the oldest child and I was next to him about a year and a half later. All seven girls came after me. Four of them were born in the month of May one year apart, so the family grew rapidly and it was all girls after my brother and me. ROH: I can't imagine having that many children under one roof. RR: I don't know how we did it. I really don't. I had one sister that was really fastidious and she needed the bathroom for a long time. We agreed that she could have 3 the bathroom for an hour starting at six o'clock in the morning. After that the family had it. ROH: Are all of your siblings still around? RR: One of them passed away. That's the one I was talking about. All of the others are scattered around from California, Idaho, Oregon and I have two sisters living in the Ogden area. ROH: Do you stay in touch with them? RR: We have family reunions. We just had one at Park City in July. We had 123 family members there. We've been doing this for about 20 years and we have not had one death in the family or one child born with severe disabilities out of all 153 of us. We have been a blessed group. We have MBA's, Ph.D's, and a couple of doctors. We've got some pretty good children and grandchildren. My father came from the coal mining camps of Utah when he was in the tenth grade. He didn't graduate from high school. He was tired of living in the coal mines and said, "I'm not going to be a miner, I'm getting out of here." He went up to Salt Lake and got a job helping a sign painting company called Bird and Jex Company. Later on, he decided he didn't want to work for them and he set up his own company here in Ogden. His first shop was no bigger than this living room, but he's the guy that brought us out of the coal mines. ROH: What was the name of the sign shop? 4 RR: Richards Sign Company. That was a long time ago, but that business still carries the name. It's gone through three generations. My father had a stroke many years ago and as a result he couldn't work so he sold his business to a guy by the name of Derek Warner. He ran it for some period of time, then he retired and gave it to his son. His son retired and now it's the next generation working the Richards Sign Company. The company was so well respected that no matter who owned it, they wanted to keep the name. It's still there on Grand Avenue and a bustling business, but it's different. They don't even have a paint brush down there anymore because everything is done by computer. When my dad sold it, we did it all by hand. ROH: Did you learn how to paint signs as well? RR: I did and I earned my living painting signs while I was in law school. Even after I graduated and I was practicing law, the income was so meager that at night I painted signs to make some money to take care of my family. I always hoped that potential clients didn't see me painting signs or they'd wonder about my ability as a lawyer. ROH: That's interesting. What about your mother? RR: My mother lived in Ogden. She met my father in a church activity and her father was a railroader and they lived down on Grant Avenue. My mother did graduate from high school and I don't know if she worked before they were married. ROH: Do you recall which high school she graduated from? 5 RR: It would have been Ogden High School because that's the only one there was. ROH: Okay. They met at a church activity, but can you be more specific? RR: Apparently, it was a Golden Green Ball, a dance of some kind where my father met my mother or shortly after because they participated in the dance and won a prize. A great uncle of mine introduced them. AR: What I understand is that she had caught his eye and she was walking along the street and he pulled over and said, "Could I have a date?" She said, "Yes, if you'll go to church with me." They did enter a contest with the Golden Green Ball and they won. ROH: Did you inherit their love of dancing? RR: No. I don't' dance. ROH: I'm surprised. I thought all politicians liked to dance. AR: He's got a son that dances. ROH: What were some of the things you did as a young person? RR: Before we moved out to South Ogden, I lived on Monroe and we played Kick-the- Can and all kinds of games in the streets. We didn't have television of course. We didn't pay too much attention to radio so we played outside. We played with each other. ROH: Where did you go to school? 6 RR: I went to school first at Quincy for the first grade and so on. Later on, I went to Madison. I was at Madison for a while, then my family went to South Ogden and I went to Riverdale Junior High School. After Riverdale I went to Weber High School. ROH: So you lived on Monroe for a little while? RR: Yes on 26th and Monroe. The family lived there, but as the family grew and more kids were born in the family we had to find a bigger place and my dad bought a house in South Ogden during the war for about $5,000. The house we lived in on Monroe is now a little parking lot for a neighbor. There's nothing there, but it was a very small yard and very small house. ROH: Are there any memories that you have from being at Quincy or Madison that you'd like to share? RR: Not at Qunicy, but when I moved to Madison, I was the newcomer and they had to see whether I was tough enough to be in that environment. They picked fights with me and forced me to fight. I wasn't going to fight. Kids carried me over to the park across the street and I was to fight with a guy and I beat him up, so I was successful there. Then, I had to try one more and I got in a fist fight during art class. The teacher came down, banged our heads together and stopped us. I punched the guy in the nose and his nose was bleeding. I was crying and I didn't want to fight. The teacher came down and knocked our heads together. The guy I was fighting hauled off and punched her and knocked her down. He was expelled from school. They didn't do anything to me because they knew I didn't 7 want to fight with this guy and that was apparent. He was kind of a bully and it was good. I passed the test fighting those two guys and from then on I was accepted. ROH: I just can't imagine that. Annette said she had something she wanted to share. AR: An interesting thing, I was at Quincy School and I was standing over by the water fountain. His brother, Jim, was a year older than me and Dick was a year younger than me. I remember thinking, "Oh, that's Jimmy Richard's little brother." He was running around. That was our first meeting and then he went to Madison and I continued on at Quincy. ROH: Okay. Were there any favorite subjects that stood out to you at that time as a young boy? RR: I liked the art classes, but we didn't have many of them until I went to high school. I was not a good student. I was a troublemaker and I just got by as far as the academics were concerned. There was always trouble, and a lot of it was my fault. I remember when I went to Riverdale Junior High School we rode the bus from South Ogden out to Riverdale and there was a kid in the neighborhood by the name of Tommy James. Tommy crowded in front of us in line for the bus. As I walked past him he took a seat up front and I hauled off and smacked him in the back of the head. When we got to Riverdale I chased him down and picked a fight with him and he just beat the hell out of me. That was the only time I was ever really beat up. He just kept pounding me, the big tall guy with long arms and I would be swinging at him and I'd be missing him by about four of five inches. 8 Incidentally, the principal came down and grabbed us and took us up to the principal's office. He said he was going to give us the board of education. He had a board that he used to paddle kids with and the board had holes in it so he could get a good swift whack. He asked what happened and I owned up. I said, "I picked the fight, it's my fault." I guess that impressed him and he said, "Well, get going and get back to class and I don't want any more of this." ROH: In junior high, Did you have any particular subject that you were fond of? RR: No, I was just getting by doing what I could do. ROH: Being a kid. RR: We rode the bus and I always rose a rumpus on the bus, so the driver kicked me out and said, "You're going to walk home." I said, "Okay." Instead of walking home I went around to the back of the bus and climbed in the window on the side he couldn't see. I rode in the bus with him until we got to Ogden and we got to the bus stop. I jumped out the window and ran up front and said, "Haha Clink, I beat you." He felt bad that he was going to make me walk and before he left he said, "Hey where's the Richards kid, I was only joking I wasn't going to make him walk." I played a joke on Clink. Incidentally, I've had an occasion to work with the Fernilius' again in my business. When we get to that I'll tell you. ROH: You went to Weber High. Tell me about that experience. RR: Well, I shaped up. ROH: Did your parents have a car growing up? 9 RR: Yes. In fact, I remember when I was six years old my brother and I had our tonsils taken out. We went to the doctor's office in the old First Security Bank building and had our tonsils removed. My father picked us up in his brand new Pontiac car. He paid $600 and got a beautiful blue Pontiac car. That's the first car I can remember my folks had. ROH: When you were young, do you remember where you went shopping for new supplies and clothes and things like that? RR: As a kid, I didn't do that. I don't remember that. As I grew up a little bit I remember being in town because I would go to the paramount theater that had the Popeye club. On Saturdays, they'd have Popeye and a series of the Lone Ranger or something and I remember going to town for that. Other than that, I don't remember going to town. ROH: In town are you talking about Ogden? RR: Yes, I'm still talking about Ogden. These were younger years. ROH: Is this the 25th Street area? RR: Yes. Actually there were several theaters in town at that time. There was an Orpheum, a Colonial, Lyseum, The Egyptian, and the Paramount. That's five theaters. Most of the kids went to the Paramount because that had the Popeye Club and the series. Movies cost about a dime and I would work around the yard and I'd get a dime or 25 cents and I was able to go to the movies. ROH: Okay, so we're going to go back to high school now. 10 RR: Before high school, let me talk about Riverdale Junior High School because that was really a turning point for me. That was a rough school. When I went there I was in the 7th and 8th grades and we were rough on teachers there. We drove a couple of teachers out of the room crying. There were several of us that were involved in this kind of stuff. ROH: How did you do that? RR: Just by not paying attention or throwing spit balls or whatever. We drove a couple of substitute teachers out of there. We were upstairs in a room that was called Idaho because it was kind of shaped like Idaho. My friend and I were in the back of the room raising the devil and there were two kids in the middle of the room that were raising Cain and the teacher came in and he just stood there with his arms folded for a few minutes waiting for everybody to shut up. They didn't shut up so he walked down the aisle and gave each of these kids a karate chop on the side of the head and whacked them in the kidney and knocked both of them out. Both of the kids fell with their faces on the desk and my friends and I shut up. That cured us. He really knocked the two kids out. One of the kids' families sued him because when he hit him in the kidneys he bruised him. This teacher didn't say anything and I don't know what happened to him, but I didn't see him again. That was sort of a turning point for a lot of us. After I left junior high school and went to Weber I shaped up. It was a 180 degree change for me. ROH: How many kids were in your class in junior high? RR: I would say there were 20 or something like that. 11 ROH: That was a good-sized class. Is there anything else from junior high that you can recall? What was your favorite part about being in school? RR: Recess. I remember I was supposed to be in arithmetic class, but before the class started I went down to the shop. There was nobody in there except a few kids. The teacher wasn't there and I had never had any experience with some of these tools like the buzz saw. I picked up a chunk of wood and I was going to cut it, but I put it in the wrong way in the saw. It threw the wood and knocked the window out of the class. It would have killed a kid if it hit him. I didn't know what I was doing. I got out of there and sneaked into my arithmetic class by crawling on my hands and knees to the desk so the teacher wouldn't see me coming in. It was a funny school, I had a friend called Toshi Shiba and he went around the junior high school with a water gun and he would shoot the light bulbs and it would pop them. In those days they didn't have a chandelier glass over them, they just had a globe. My friend went around shooting those things and the shop teacher caught him and grabbed him and shook him up and said, "I never did like you Japs anyway." Nothing ever happened as a result of that, but today that would be a disaster. ROH: It sounds like you were a bit precocious. RR: I was not a good little boy. I never did anything really bad, but I did a lot of things that were border line. ROH: Did your parents ever get called to school? 12 RR: No, and I never told them when I had a couple of teachers assault me in junior high school. One guy was a music teacher and he was in the auditorium with the music class and a kid in that class had stolen my baseball mitt. I spotted it because it had my name on it. He had used a leather puncher to punch holes in it so that my name would not be visible, but I saw it anyway. I went into the class and confronted the kid about the mitt. The teacher said, "You get out of here." I said, "I'm not going until I get my mitt." He came down and grabbed me by the shirt and took me out in the hall and he was slapping me on the side of the face front-hand and back-hand. He hit me several times, but I never told my parents about that. You know, that just happened. It was not uncommon in the schools for a teacher to whack a kid. ROH: That is true. Moving on to high school at Weber High, where was Weber High? RR: Weber High School was on 12th and Washington Blvd. We had to take a bus from home to school. When I got into high school I really settled down. It was a major change in my life. I was elected sophomore class president when I went out there. Right out of this junior high school environment to the high school and we had kids from other junior high schools come in from Eden and Huntsville. I don't know the circumstances, but I was elected sophomore class president. ROH: You don't recall running for president? RR: No, I don't recall any of that except that I was elected and I was in a sign painting class and I painted some signs for sophomore assemblies. I misspelled the word "sophomore." They said, "It's got an "o" in it." 13 ROH: You said you got more serious in high school. What were your academics like? RR: I was a good student. It was the beginning of a new life for me. AR: One of the teachers said that Dick was the worst and best student that she ever had. ROH: Did you go to high school together? AR: No, I went to Ogden High School. ROH: Did you have a favorite subject in high school? RR: Yes, I liked the debate class and I participated in the debates and extemporaneous competitions and I did well. So, I did a lot of it. It's interesting because the debate teacher at Weber High School was the same principal that dragged me up to the principal's office when I was at Riverdale. ROH: Is that right? He moved from the other school to that school. He must have had some kind of impact on you. Who were your friends in high school? RR: I had several that lived out here in South Ogden like, George Palmer, Carl Hassel and Bud Reed. I had a lot of friends. We did things in a group out here. Nobody played alone. ROH: What were some of the things you were involved in other than debate? Were you involved in any clubs or activities? RR: No, because I worked after school. Instead of taking the school bus, I would take the city bus and go from 12th Street down to my dad's shop and work after 14 school. I didn't have any time for any of the athletics. I did win the intramural boxing championship for my weight when I was in high school. I didn't play football, basketball, or baseball or anything. Those intramurals took place within the classroom for the most part. ROH: So you continued to fight in high school. You got into boxing? RR: Not a lot, but we had an intramurals program in boxing and I won that in my class. I boxed with the kids that were in the other class. I also wrestled. I met another kid in the other class wrestling, I got down on the mat like you're supposed to and he was over me and the referee said, "Go!" He pinned me so fast I didn't even know what I was doing. I was out of that competition in 15 seconds, just as long as it took for the referee to count me out. This kid was a skinny kid with a glass eye and he went on to win the state championship in his weight a couple of years. He was a very good wrestler. I think his name was Garcia. ROH: So, if you ran for sophomore class president, you were interested in politics at that time. RR: Yes, and that is one of the things that I gravitated toward was the speech class and the debate and that sort of thing. About that time I had developed my philosophy as a Republican. One of my debate partners was a democrat, one that I called the yellow dog democrat. He would rather vote for a yellow dog than a Republican and that's still his philosophy. My father talked politics to us at the dinner table. He talked about a conservative writer at that time called Westbrook 15 Pegler. Pegler was a conservative and he hated the Roosevelts. Most of his column was anti-Franklin and Eleanor and my dad talked about that. There were also some things happening in our life that got me to be a conservative. During that time when we were growing up, we had a coal furnace. The coal man would come to your house, open the coal chute and empty the coal out in the basement. John L. Lewis was the head of the coal miners' union and he called a strike. When he called a strike, we couldn't get coal and everybody complained about that. Even my grandmother and my father complained about it. My father said, "I'm not going to be at the mercy of John L Lewis," and he changed the coal furnace to a gas furnace. John L. Lewis was really big at that time. ROH: When was this? RR: I would say in the early 1940's. Coal mining was a big deal. My grandfather was a coal miner and he still lived down in Carbon County. Coal miners liked John L. Lewis because he got the wages up. He forced people to pay more and if they weren't willing to do that he would call a strike and limit the coal production. My dad talked about that a lot at the dinner table and that had an influence on me. ROH: Who was your friend that was the person who would vote for anyone but a Republican? RR: Jerry Hatch. He was my debate partner. His dad was in the state legislator as a democrat. Jerry always was a democrat. He never changed. He is still a democrat. 16 ROH: When you were in high school did you realize that you wanted to go to college at that point? RR: Yes. In fact, I wanted to be a lawyer at that time and when I wrote my name on the book just to identify it as my book I would write, "Richard Richards Esquire." AR: I've got a page out of something when he was the student of the year and he tells what he wants to do in the future. RR: When I was a senior in high school, I was chosen to give the Valedictory speech. I was not the Valedictorian, but I was chosen to give that speech at the graduation. ROH: So you ran for president and got interested in debate, how did that come about? Were you listening to the radio at that point or did you hear other people speak that influenced you? RR: We listened to the radio and read the newspaper. We always had newspapers and I even take four newspapers here now. I spend a couple hours every day reading the Wall Street Journal and the Investor's Business Daily, The Standard, and Deseret News. ROH: That's incredible. Did your dad take a lot of newspapers too at your house? RR: I don't know how many he took, but I know we took some. ROH: I was just trying to find out where the influence of the debate would have come from because you were interested in both battling physically and verbally so I find that fascinating. 17 RR: Well, I think the word "debate" means to "beat down." ROH: Did you have teachers that inspired you in high school? RR: My debate teacher was the principal out at Riverdale that banged my head. He was my coach all the way through. ROH: You were in school and you were working so give me an idea of your schedule. RR: I would go to school and after school at 3:30 p.m. I would go to my dad's shop and work for a couple of hours and go home. I always worked on Saturdays. My dad probably was the greatest influence on me of anybody because he always said, "I'm not going to give you money, but I'll give you a job. You can work for it and you can have the money." That's the way he was. ROH: So you were student of the year in your high school. RR: Well I don't know if that's what they called it, but maybe they did. ROH: Yes, we will get a copy of this. I'm looking at a photograph that says, "The typical boy graduate is Dick Richards, he's only 5'8" but he has short brown hair and warm brown eyes. He likes school this year but in the past years he skipped school every chance he got. Now he's sorry he's leaving." Is this college or high school? RR: That's high school. ROH: Do you remember what you talked about in your speech? 18 RR: I don't think I have a copy of that speech, but I have a copy of my college speech when I spoke at graduation there. ROH: You were public speaking at a young age. We're going to finish up talking about high school years and move on to college. When you graduated from high school, you wrote the commencement speech. What did you do after high school? RR: Obviously, during the summer I worked for my dad. In the Fall I enrolled at Weber Junior College. Weber Junior College at that time was on 25th Street at about Monroe and Madison. There were about four buildings there and one of them is still there— it's the Deseret Gym building. The other buildings are gone. It was a very small school. Interestingly enough, the president of that school was Dr. Henry Aldus Dickson. He knew an awful lot of the kids by name. We were all very friendly with him. He took a liking to me and I'm not sure why, but he said to me one time, "Dick, are you having a little trouble raising money to go to school?" I said, "Yeah, I'm working but I don't have the money yet." He said, "Well, you drop in my office and see the secretary and she'll give you a scholarship." So I walked in the office and they gave me a twenty-five dollar scholarship. That was a full quarter's tuition. I actually have a copy of that scholarship. ROH: That's fantastic. RR: He liked me and he wanted to help me out. I guess he knew I came from a family of a lot of kids. All of my siblings were still at home. ROH: Did your brother ahead of you go to college? 19 RR: I don't remember. I guess he went to college before me, but I didn't have a lot of relationship with my brother at that time. He was a year and a half older than me and he had different friends. We did some things together, but mostly we each had our own friends. ROH: What did you study at Weber College? RR: I studied debate, philosophy, political science, and economics. I did a lot of those subjects, I didn't do any basket weaving and that stuff. No political correctness at that time. I got enough credits in what I studied in history, philosophy and economics that I was able to transfer them to law school without having a bachelor's degree. When I applied to law school they said, "Well you haven't got a bachelor's degree, you can't come here with what you've got." I said, "Look at the catalog." The catalog said, "153 acceptable hours," or something and I had them. I said, "There they are." He said, "Well, I guess you're right." They enrolled me in law school without having a degree from Weber. ROH: Where was that? RR: University of Utah law school. ROH: How old were you when you started law school? RR: I started law school after I'd been in the army and returned, so there's a gap there. ROH: Did you go into the army after Weber? 20 RR: In August of 1952, I was drafted. The Korean War was on and we were all drafted. It was kind of interesting at that time because there was a lady by the name of Agnus Christe who was the head of the selective service office who really resented Mormon kids going on missions and not going in the army. So, the day you turned 18 you got a draft notice. You couldn't go on a mission. ROH: Did you have any other friends that you were in the army with at that time? RR: I was drafted ahead of my friends for some reason by a matter of a few months. I was drafted with one kid from Ogden by the name of Jim Pollus and we went to basic training together. I went on to leadership and OCS and he did not. He's passed away since. My friends I had here in South Ogden came to Fort Ord after several months that I had already been there so I was ahead of them in the army. ROH: Well, we just kind of skimmed over Weber College, so the next time we meet we'll talk about Weber College, the Army, and Law School. Thank you very much for sharing your young years with me and we will continue next time. This is the end of the interview on August 7, 2012. Thank you. RR: You're Welcome. ROH: Today is Monday, August 13, 2012. We are in the home of Richard Richards, who goes by Dick. I am Rebecca Ory Hernandez from Weber State University and we are going to continue his oral history. We will pick up with your university years from where we left off last week. Why don't you tell me a little bit about your time in law school? 21 RR: After I came home from the Army, I decided to go to law school. I had done some other things in the meantime, but when I found out I was going to go to law school I needed some more credit hours. I went back to Weber and picked up some more hours in political science, history, and philosophy. I was married and had two children. I had to work because I had to make a living, so I worked for my father part-time and painted signs. I worked in Ogden for my dad about 20 hours a week and went to law school. That was an hour a day going down and an hour a day going back. That didn't leave me a lot of time for studying. I really didn't study very hard in law school, but I studied all day Sunday and started at 5:00 a.m. It was a tough grind. I decided it ought to be easier if I lived in Salt Lake because I wouldn't have to commute. So, I got a job with the state liquor commission. It was a political job. Governor Clyde was the governor and I think Laurence Burton was his assistant at that time. Anyway, I got a job with the liquor commission selling liquor out on 23rd South and 13th East. They paid $1.65 an hour and that wasn't enough for me to make a living so I decided even though I'm going to live in Salt Lake I better commute to Ogden to work because I could make $2.50 an hour painting signs. I moved to Salt Lake to the student housing. It was called "Stadium Village." That's where the stadium is now. Rent was $30.00 a month so it was livable for a student. While I was in law school, I was active with the Young Republicans and I was asked to become the Young Republicans state chairman. I didn't know about that because it takes time and doesn't pay so I thought I'd 22 better check with the Dean. He said, "I think you could be of help to us so you go ahead and take that job." I took it and the interesting thing is, later on when the law school was trying to get an appropriation from the state legislature to build a new law school. Jerry Hanson and I invited his grandfather who was a leader in the state legislature to come to the law school and see what kind of shabby condition it was in. He visited the law school and said, "Boy, this is bad." Our main classroom in the law school was a row of tables about 24 inches deep and about six or eight feet long and they were covered with Masonite. They were really old-fashioned. The chairs were all separate and it was a noisy place. When they saw that they said, "Let's make an appropriation for a new law school." They usually invited the governor to come speak on "Law Day" which was the first of May. The assistant dean said, "The governor doesn't like lawyers, he won't come here." I was up to the governor's office talking to Laurence and I asked, "Would the governor like to go up to the University of Utah law school and speak on May Day?" He said, "Sure, we'd love to do that, but we haven't had an invitation." I asked, "Will you come if you get an invitation?" They said, "Yes." I drove back to the law school and went in the dean's office and said, "The governor would like to come if you'll give him and invitation. You type one up and I'll hand carry it to him." He was really pleased that we could get the governor there. The assistant dean that said the governor wouldn't come was embarrassed. ROH: Who was the governor at the time? 23 RR: George Dewey Clyde. The dean of the law school was Dean Diksra. He was a good dean. The assistant was a fellow by the name of Emory. Emory was a democrat and he didn't want the governor up there anyway. ROH: It must have been really good for the law school. RR: These were big helps in getting a new law school. Anyway, I hadn't graduated because I was seven hours short for graduation. I did it in two years. I didn't have time to go for three years. I was married with kids and didn't have time for that. I took extra credit and went through the summers. A couple of the fellows were in the same plight so we asked if we could take the Bar early with the preceding class. They agreed to let us take it. We took the Bar and I passed the Bar before I graduated. I had to go back to pick up seven more hours. Needless to say, I wasn't a very diligent student after having passed the Bar already. They changed the system after that. From then on you had to have a degree. They won't let you take the Bar until you've completed law school. We ruined that for the next-comers. ROH: Did you specialize in anything in law school? RR: No, I just graduated. I was not at the top of my class. I was in the top third of the class, but I did not strive to be number one. I didn't have time to study and do all that because I was working. In fact, working 20 hours was against the rules. They said if you go to law school you can't work 20 hours because you wouldn't be able to keep up. They tested me when they found out I was traveling to Ogden, but I did okay and that all worked out. After I got out of law school, I got a 24 job with the Clayton and Gould law firm in Ogden. Since they were both prosecutors I couldn't do any criminal work. If you can't do criminal work as a young lawyer, you're never going to do any trial work. I said, "I want to get courtroom practice so I'm going to quit." I quit and went on my own. I remember my first month I did not make one dime practicing law. The second month I made $50. It was a struggle. By the end of the year I was making pretty good money, but our total was $6,000 a year my first year. ROH: Do you remember your first case? RR: Yes. I remember my first major cases anyway. I went to the judges and said, "I want to try lawsuits. Give me your guys in jail who don't have any money and can't bail out and I'll represent them for free." Between the judges they gave me ten felons and they were spread out over about a year's time. I got eight acquittals out of the ten. Immediately, I had a lot of criminal clients. They would ask, "Who's your attorney?" They would give them my name and that generated a lot of business for me. I got tired of the criminal stuff, but it was a great experience to try the cases. The first murder case I had was a fellow that came into town on a Greyhound bus, got out of the bus station, walked across the street to the Friendly Tavern, pulled out a pistol and said, "So you're the "blankety-blank"?" He shot a guy about seven times. That was Joe Edgington. He killed him right on the spot. He didn't even know him and the guy was completely nuts. He thought he was somebody else. He casually walked across the street toward the police 25 station. Several witnesses saw him throw the gun in the bushes and keep on walking and they arrested him. L.G. Bingham and I were assigned to defend him pro bono and that was my first major criminal case. L.G. Bingham, in my opinion, was the smartest lawyer in town. He was a good thinker, but he was not a real studious guy and he didn't spend a lot of time preparing the case. Sometimes he would go into court without any defense in mind. He'd find a defense as the prosecutors put on their case. He won a lot of cases. He was very talented in doing that. He and I defended this guy and ended up pleading "not guilty" by reason of insanity. That stuck and he went to a mental institution. I haven't heard anything from him since. That was my first case. L.G. Bingham and I defended another case of a couple of fellows that murdered a man on North Ogden Divide. Maybe you read about it. They picked up a sailor from Salt Lake and took him up to Ogden. They'd been drinking and they thought he had money so they took him up to rob him. The guy resisted and they hit him. They took off all his clothes, threw him in the car and left the guy naked. He was walking down the highway naked and finally fell over the side and froze to death. They were looking through his clothes because they thought he had some money in it. They looked through his shirt and no money in his shirt and threw it out the window as they traveled down the canyon. There was no money in the pants, so they threw the pants out along with the shoes and socks. His clothes were strewn down the canyon for a half a mile and nobody really understood what it was all about. One of the boys called the police and gave himself up. They arrested the other guy a few days later. Ray defended one of 26 them and I defended the other one. They got off with a voluntary manslaughter and two years in prison. They were young guys, drinking and doing stupid stuff and ended up killing a man. I tried cases from 1961 until 1980 when I went to Washington to work full-time with Ronald Reagan. I did spend some time in the early 1960's in Washington with Laurence Burton. That was for two years. I was there at the time that John Kennedy was killed and the Senator of Texas and John F. Kennedy's Vice President, Lyndon Johnson, became the president. ROH: How did it come about that you ended up moving to Washington? RR: Laurence Burton asked me to help him on his campaign. I was one of two major campaign managers on his campaign for congress and he won. He invited me to come back to Washington. I went back there as his legislative assistant and after a year I was made his administrative assistant. Dr. Aldus Dickson, who was a good friend of mine as I indicated earlier said, "Dick, do not stay there more than two years. Laurence is going to ask you to stay, but don't do it." ROH: Why not? RR: He said, "If you do you'll get caught up as a professional staffer in Washington and you'll never develop a career of you own." The pay is good and it's an exciting thing if you're a staffer to a senator and they have big issues. I followed his advice and I came home. ROH: When did you come home? 27 RR: I came home in 1964. I was here when the election was held and Barry Goldwater was soundly defeated. I decided I wanted to run for party chairman. I'd been Young Republican chairman, so I ran for party chairman and won overwhelmingly. The reason I did is because while I was working for Laurence I traveled to all of the counties in the state when they held their county convention. Those were the guys that were going to be delegates to the state convention. When I met them on the county level and they came to the state, they at least knew who I was. I ran against a guy from Salt Lake that should have won. He had a lot of money, was a prominent business guy, and kind of a moderate fellow, but I beat him about six or seven to one. Afterward he said, "I knew you were going to beat me, but I didn't think you were going to stomp me into the ground." He was a good sport. I was the party chairman for two years. In 1966, the state of Utah turned from a Democratic state to a Republican state. People say this has always been a Republican state. However, they were heavily Democratic all over. All of the counties were controlled by Democratic county commissioners. In Weber County, prior to that time, only one Republican had been elected to county office for 50 years. That was Sherriff Mac Wade. This county was so strongly Democrat that a Republican may as well not even get on the ballot. We turned that around in 1966 and won control of the legislature, both the House and the Senate, by a vast majority. I think there were only five Democrats in the Senate when we got to it. There were only ten in the House. In fact, we elected too many. It was a bad deal to have that many Republicans and 28 so little opposition. That gradually faded out. That was one of the most exciting elections of my life because it was such a wonderful victory. I was re-elected party chairman in 1968. I had a good record and got a call from the Republican National Committee in Washington. The chairman of the Republican National Committee asked me if I'd come back and interview for a job working for the National Committee. I went back and I remember the feeling. I got out of my hotel and got that stinky, humid Washington air and I said to myself, "Dick, what in the hell are you doing here? Turn around and go home." I went to the interview with the deputy chairman and the chairman of the committee at that time, Rogers Morton. They offered me a job and I took it. I became the head of party development. After I did that for a while, I was promoted to the political director of the National Committee. I brought my family back and we lived in Maryland. We also lived in Virginia down by the Pentagon and had some nice experiences. We went to the grave site ceremony of John Kennedy when he was taken to Arlington National Cemetery. Later, at the top of the cemetery, they put a forever memorial for John Kennedy. Laurence and the other congressman from Utah, Sherm Lloyd, were there. Somehow or another we got on the parade route out to the cemetery. The soldiers and the Marines were lined up all the way and we had no way to get off. Laurence was joking and said, "Don't throw out any beer cans." We went up past the soldiers and when we got to the cemetery, the guy that was in charge told us we had to leave. We didn't want to after all that effort, so we sneaked into the press section and got kicked out of the press section too. We 29 went up the road and nobody paid attention to us there, but everybody including the Kennedys came up that road. The Carsons and the Kennedys were there. The Emperor of Ethiopia and Charles Degall came in. We were almost within touching distance of each of them. It was really kind of interesting to see that. In part of the ceremony they had the Irish Guard do a drill procedure and when they were through they marched out. As they marched out me and this kid marched in where they had been and we ended up right in front of the congressman. Laurence Burton said, "Hey Dick, look who's standing behind you." I looked behind me and there was Adlai Stevenson, who was the ambassador, and all these big-shots. We stood directly across from the grave site where the Kennedy casket was standing. The Kennedys were all on the other side. I was not even 20 feet away from Jacqueline Kennedy and her kids when all of this happened. In fact, we had a chance to walk by the casket. That was a good experience. Then, of course, Lyndon Johnson became the president and in 1964 he forced the passage of the Civil Rights Act that Kennedy could not get done. Kennedy didn't have the horsepower in the Senate to get it done. The House passed it, that wasn't a big problem, but it was the Senate that didn't want to pass it. They filibustered and did everything they could to avoid passing it. Lyndon Johnson just beat them up and on the 4th of July, they passed the Civil Rights Act. ROH: What was that like living in Washington when that happened? 30 RR: That was an exciting time. They had Martin Luther King Jr. speak at the Lincoln Memorial. There were hundreds of thousands of people there. I was at the Capitol and we talked about going down, but we figured it wasn't a good thing to do to go clear down there and get involved in that crowd. We were also there at the time the Blacks rioted on 14th street and burned a lot of the buildings. That was pretty close to the same time Martin Luther King Jr. gave his historic speech at the Lincoln Memorial. That was a big event at that time. It was an exciting time and an exciting point in history. ROH: Do you remember having conversations with your family about those events in the evenings when you were home with them? RR: My kids went with me when we saw the Kennedy ceremony. I explained that to them and when we got home and they were excited about it. They liked John Kennedy, they though he was a wonderful fellow. They got to do things that other kids don't get to do. They got to go to the White House, the Capitol building, Williamsburg and Jamestown. We went down to Jamestown and that was one of the great experiences where we saw replicas of those three little boats that brought the pilgrims here in 1607 and built the first permanent settlement in America. They gave us the history about how most of them starved to death or were killed by the Indians or by something else. There were very few survivors. That was a real eye-opener to us about early history. We got up to the Baltimore Harbor where Frances Scott Key saw the Star Spangled Banner and we saw the battlefield of the fight between the British and 31 the Americans on the Potomac River. Of course, the British captured Washington and they burned down a lot of things. They tried to burn down the White House and burned down a lot of it. They torched the various places in the Capitol and you can still see where the smoke was where they had gone with their torches. That was a great experience for my kids. They all became far more interested in American government. ROH: You've written a lot about your time in Washington in your book, so I won't repeat a lot of that, but tell me a little bit about how you felt about your career at that time. You had some significant leaps and bounds from Ogden to Washington at that point. RR: Reagan was anticipated to be a candidate for president in 1968. The convention was held in Miami Beach and Nixon, George Romney, and Rockefeller were candidates. Nixon was the clear leader. I was the state party chairman at that time. I knew the Nixon people and they knew me. They talked to me many times about helping on the Nixon campaign and I said, "Well, I'm the chairman of the party so I can't do that." We invited Ronald Reagan to come to our convention and the Nixon people were just livid after Reagan spoke. We only had about 14 national delegates at that time. This was the year we picked our delegates to go to the national convention. Nixon was clearly the favorite, although George Romney had some friends here because of his Mormon ties and ties to Utah. A guy from Cutbank, Montana who was a close associate of Reagan and a guy I knew as a party chairman said, "Dick, how would you like to have Ronald 32 Reagan be the keynote speaker at your convention, he'll do it for free." I said, "Hey, great. We want him." He came and Annette and I met him in the old Hotel Utah the night before he spoke. That was the first time we met Ronald Reagan. Annette was enamored because he was a movie star, and I was enamored because he was a politician. Anyway, he spoke the next day and he just mesmerized our delegation. Every one of them would have turned around and voted for him against Nixon if he ended up being our candidate. As we got down to Miami Beach, Nixon was nominated and Reagan withdrew his name, but George Romney stayed in and I was given the opportunity to second the nomination of George Romney for president back in Miami Beach. That was a high point for me. Nixon won of course. After he won the convention delegates, they hired me to do some ground work as a field man for Nixon in about 8 Western Rocky Mountain states. I had Washington, Oregon, Alaska, Hawaii, Utah, Idaho, Wyoming, Montana and Arizona. I organized the ground campaign and it is interesting because the thing that attracted me to the National Party Leaders to begin with was my organizational technique for recruiting people to go door-to-door. We called it the neighbors program. I was called back to New York after Nixon was nominated to meet with John Mitchell who was in charge of the campaign. They asked me about this program that I had in mind and Mitchell liked it, but some of his aides didn't like it and they started to argue with me. Mitchell sat there and just smoked his pipe and never said a word during my presentation. When it was all done, they started asking, "How do you know this is going to work?" I said, "We've done 33 it, we know how this thing works, you don't have to worry about that." Mitchell said, "We're going to do it. I like it. Richards, we'd like you to come to work full-time for us." I said, "I can't do it because I'm the party chairman out in Utah, but I know somebody who can do that program for you." They wanted to do it in Oregon first and he was running a primary against Rockefeller. Oregon was a liberal state and Nixon's people said, "We're not even going to go there, it's just a waste of time." So they didn't go there, but they sent my friend Alan Peterson, who was the guy that I recommended to do this. Peterson was an intern to me when I was party chairman in Utah. He knew my program, so they hired him to run the program and Nixon won. Nixon had never been there and Rockefeller had been there three times. Rockefeller's slogan was, "He cared enough to come." Everybody expected Rockefeller to win, but Nixon did win. Nixon said, "That's my secret weapon. I want to do that." Peterson was hired to run this program all over the country and did a great job with it. After the Nixon campaign, the next effort I got involved with was when Ronald Reagan was running against Gerald Ford. Nixon left, Ford became the president and Ford wanted to run. These same people that brought me back to Washington all thought I would be for Ford and wanted me to be involved in his Ford campaign. They asked me to get involved and I said, "I can't do that. I'm for the other guy." They said, "You're for Ronald Reagan? You can't be against the seated president. You're a party chairman and you're against our incumbent president?" In fact, the owner of Zion's Bank in the state of Utah, Roy Simmons, 34 met me at the airport and said, "Dick, that's crazy. You're going to go for that "class B" act against the president." ROH: Why was that? Why were you so pro-Reagan? RR: I just really liked the guy. I saw something in him and I thought, "This is the guy that ought to be the president." Reagan and Ford contended against each other at the convention in 1976 and it was a very close battle. We lost it right at the last minute and we felt bad about that. Prior to the time that I went to work with him Ronald Reagan had a group called Citizens for the Republic. This was a political action committee that was not for his benefit but where he could raise money and give to conservative candidates. Paul Laxalt was Reagan's closest friend in Washington, the former governor of Nevada and the Senator at that time. He invited me to join the Citizens for the Republic. I got a letter from Ronald Reagan saying, "I understand you're willing to do this, I'd love to have you join us." I became a member of the executive committee for the Citizens for the Republic. After we lost to Ford, we held a couple of monthly meetings and the meetings were usually held in Florida or someplace a distance from me and I had to fly over there and I had to pay a hotel bill. It cost me money to do it, about a thousand bucks every time I went to one of the meetings. After I went to a couple of them I thought, "This is a big waste of time." I got up in a meeting Paul Laxalt was conducting and said, "You know the next battle we're going to have is a convention fight just like the one we just lost and I don't see us getting any better prepared than we were then. I think we're wasting time." Ronald Reagan was 35 sitting at the far end of the table and he was doodling. After I said that he stopped and said, "That's right," and he pointed the pen at me. Paul said, "Well, does anybody else have anything to say?" We said, "No." No one else was going to interfere after the president said that. He said, "Okay, Dick, I'm appointing you to form a committee to come back to the next meeting and tell us what we ought to be doing. Richard, you're the chairman of the committee." We held some meetings after that and came back to the next meeting and gave him a report on what I thought we ought to be doing. We put together a program and I presented it. Everybody at the meeting thought it was a great idea except for two people. One of them was John Sears, who later became the chairman of the Reagan campaign. The chairman was fired at the night of the New Hampshire primary. The other guy was a fellow that had been with Reagan for many years named Nofziger. They all said, "Hey, this is great we want to do it. So after the meeting was over, I headed home and Paul Laxalt remained there for a while with this guy from Cutbank, Montana and Paul said, "I like Dick's idea, but who's going to get to run it? The program entails some work." Frank said, "Well, why don't you ask Dick?" Paul said, "He's a lawyer, he doesn't have time to do this and we don't have money to pay him to get it done. That's a lot of time involved." Frank said, "Well, before you write him off, ask him." So Paul called me on the phone and asked, "Would you run this program that you proposed to us? We will pay all of your expenses and enough money to pay your overhead of your office while you're gone working for us, but we don't have the money to pay you for your time." I said, "Okay." 36 I spent several months doing that and after Reagan got nominated and he was going to do the campaign, he said, "Dick, we want you to run the Western half of the country." Dick Wirthlin was put in charge of it and Bill Casing was the chairman. Dick Wirthlin was the strategist and would say, "We want you to take everything West of the Mississippi River except Texas and build the ground organization." After we won, Reagan wanted me to be the chairman of the transition team for the Department of Interior. I headed the team where we transitioned the Department of Interior from the Democrats to the Republicans and that was an interesting experience because they were paranoid about us and we were paranoid about them. It was common courtesy for the outgoing administration to cooperate with the incoming and let them have whatever information they wanted. So, we went down to the Department of interior, I recruited a group of guys to work with me on the campaign. Paul Laxalt had a couple people he wanted to do that and we took over down at the Department of Interior. We decided what we wanted to do, what people we wanted to remove and what changes we wanted to make. During that time, there were a lot of rumors in the paper about what was going to happen to Dick Richards. You saw them in Ogden. Is he going to be Secretary of the Interior? Is he going to be chairman of the party? When we got through with the Department of Interior, I got a call from the White house and they asked, "Dick, will you be available at 5:00 p.m. to take a call from the White House?" I said, "I'll be here." At 5:00 p.m., I get a telephone call from Ronald Reagan and he said, "Hi Dick, this is Ron, you've been reading about rumors that I was going to 37 appoint you chairman of the National Committee, so I want to make those rumors a reality. Would you take that chairmanship for me?" I said, "Mr. President, I'd be glad to." That's how it happened. ROH: It was that simple. RR: That simple. That's the way Reagan was, he was straight forward and simple. Let me tell you a thing I learned. This is a little out of order, but it shows Reagan. After I was elected, I was invited to go to the meetings that took place once a month between the president and the leaders of the House and the Senate. Bob Michael was a minority leader of the House. He was from Peoria, Illinois. One time, as we walked into the meeting, President Reagan says, "Hi Bob, how are things in Peoria?" Bob says, "Shucks, Mr. President, we've got it tough. We've got 5,600 caterpillar workers unemployed. We're trying to get a contract to sell our ditch-digger to the Russians and we just can't get it done." The president said, "Well, what's the matter? Is that a piece of high-tech equipment or something?" He says, "Hell no, it's a ditch digger, anybody can make a ditch digger." The president said, "Then I don't understand." He said, "Well, we have to get permission from the Department of Commerce in order to make the sale and they haven't made a decision." The president walks over and put his hand on his shoulder and said, "Bob, they just did." That day, Bob announced to his people in Peoria that the President approved their sale and they all went back to work. That's the way Reagan did it. I would have thought that he would have said to his Chief of Staff, Jim Baker to call Secretary Mossbacker and see what's holding 38 this up. Well, he didn't need to do that, he was president he could make the decision. ROH: Today is Wednesday, September 5, 2012. We are in the home of Richard Richards continuing his oral history. This is Rebecca Ory Hernandez from Weber State University. Present are Rebecca and Richard Richards as well as Annette Richards. Why don't we pick up from when you were still in Washington D.C. and you've finished your political piece of working with the White House? Tell me what you did after that presidential term was completed. RR: After I completed my two year assignment at the Republican National Committee, I chose not to run longer because there were too many problems fighting with people that wanted to control the National Committee and all that stuff. As I left, Ronald Reagan called me down to the White House and said, "Dick, you've been a loyal lieutenant to me for a long time, but you've never really been in my administration. I would like you to come and be part of the Reagan administration. What I'd like you to do is go over to the Department of Interior and be the Under Secretary to Jim Watt. Jim is having trouble and I think you could help him out. I said, "Well, Mr. President, I've been a volunteer for you for about six years and I'm broke. I need to get out and make some money. So, I really don't think I can do that." Not only that, I was beginning to have some health problems and I knew that it would be a torture chamber to go through some kind of hearing with the Senate controlled by the Democrats. I could not imagine that the Democrats would approve someone who had just been chairman of the Republican Party to go be the Under Secretary of the Department of Interior. I 39 passed that up and I opened up a lobbying lawyer business in Washington and began representing various interests. ROH: What was the name of the company? RR: Initially, I was with a couple of other lawyers, but when I started my own company it was called, "Commerce Consultants International" (CCI). When I left the National Committee, I had a going away party sponsored by the National Committee. It was to introduce my replacement, but also it was sort of a going away party for me and Ronald Reagan came. I heard from some inside people that some of the folks at the White House said, "Don't go for Richards, you didn't go when Dick Allen left or when others left. Why go for him?" Reagan said, "Well, I like him and we'll go." So, Reagan came and he spoke and said, "Dick Richards was my friend when it took courage to be my friend." That refers to the fact that I was the only state party chairman that supported Reagan against Gerald Ford while Ford was the president. That set me apart from the others and that's why Reagan appreciated me. It took courage to do that. I opened my office and immediately got some clients. One of the first clients was Sikorsky Helicopter Company. They had been trying to sell their helicopter to Taiwan for about six years. At one time they had a deal, but when Jimmy Carter was president he killed it. I met with a representative who was a lobbyist for Sikorsky and also a General from Taiwan. He came to my office and said, 'We want to buy the Black Hawk, and if we can't get it in the next six months we're going to write it off and we're going to buy the French helicopter 40 called the Augusta. We'll give you six months to get this done." I contacted Ed Meece who was counselor to the president and told him what we wanted to do. He went to the president and the president said, "Let them have what they want." That was six years of red tape cut by the president. I became a hero to Sikorsky because they'd been trying for six years. I developed a pretty good base of aerospace clients. I represented Sikorsky and I did some work for Boeing, General Dynamics and Pratt Whitney jet engines. I did a lot of work for them over many years. It turned out to be a very good client. ROH: Were there any other major clients when you were working? RR: I had some interesting ones. I was asked to represent the Kingdom of Thailand. I was the foreign agent for Thailand here in the United States. The United States was pressing some trade violations against Thailand. They were copying some of our medications. I remember they had a fake Sudafed that they sold and they copied our movies and all kinds of stuff. They stole a lot of intellectual property. The United States was going to punish them for it. When I was representing them, I talked to the Prime Minister and saw the other people that were movers and shakers over there and I asked, "What's your deal?" They said, "We'll stop stealing in two years, but we've got to do that now because the American products like medications are too expensive for Thai people to buy so we have to copy them and sell them at a lower price. We'll stop in two years." I asked, "Why?" They said, "Because we're working on our own copyright and patent laws and when they're in place to protect us then we'll protect you, but we're not going to protect you until we're ready." I went to the White House and I talked to the 41 domestic advisor of the president who was a friend of mine, Roger Porter. I said, "They said they'll quit in two years." He started to laugh and he says, "How am I going to tell the president they're only going to steal for two years?" I said, "Well, you know, the Japanese lied to you, the Chinese lied to you, everyone else lies to you, but these guys are at least telling you the truth." They withheld the sanctions against them. I represented this fellow by the name of Chachi. He was the first elected Prime Minister and after a couple years he got on an airplane with one of his generals by the name of Suchinda. The general pulled out his pistol and said, "Okay, Mr. Prime Minister, you're out and I'm in." He took over and executed Chachi right there with the airplane. Later on, Suchinda was trying to establish himself there and a lot of students rioted and picketed and so forth. About 1,500 of them just disappeared. I guess he had them killed and removed. When the king found out what happened he told him, "You're out. You can't be the prime minister here." Suchinda walked away. The king had a great deal of moral influence, although he had no legislative or statutory right to make those decisions. That was an interesting experiment. ROH: Did you ever have to travel to Thailand? RR: I traveled to Thailand once in a while, but my area was mostly in the Far East. I did a lot of traveling. In fact, someone asked me about traveling to Hong Kong and I looked it up and found I had 22 round-trips to Hong Kong in the 10 years of my passport. I did a lot there. 42 ROH: What about in Bangkok? RR: I did a lot in Bangkok. Later on, I represented a company in California called Sunrider International. I went to Bangkok, Malaysia, Indonesia and other countries to get permission for Sunrider to sell their product there and to convince them that our method of selling was legitimate. It was multi-level marketing and that was not common in the Far East, so we had to talk them into letting us do that. ROH: What happened next in your career? RR: That went on for several years. I represented people during the George Bush administration and did some part-time volunteer work for George Herbert Walker Bush in his campaign. I did some organizing in neighborhoods and in Washington, Oregon and here in the West. In fact, I was telling Annette that while I was involved with George Bush, he invited me to fly out with him to Boeing in Seattle. They were honoring the astronauts. They had the living astronauts there and I didn't pay a whole lot of attention to who was there, I never took any pictures or anything because I was there on a political trip. I think about a half a dozen of those guys and Neil Armstrong was there. They were given an award by Boeing Company for their exploits. They had an airplane like the one George Bush flew when he crashed into the ocean and he was rescued. He was really excited about that. He was looking at that and reminiscing. I was talking to Barbara Bush while he was doing that and she was excited for him because he hadn't seen one of those airplanes for a really long time. 43 ROH: Did you do any lobbying after that? RR: I did lobbying almost up to the time that I came home to Utah. Having been the Republican National Chairman, I had excellent contacts with Republicans and the Republican presidents. After Bill Clinton got elected, most of my contacts were gone. They were now Democratic contacts, so I figured that was a good time for me to go home. ROH: What year was it that you came home? RR: I think I came home about 1993. We were looking for a place to live here. I had a nice home in Washington and the value of it increased significantly. I had a profit on that property, but the tax laws were such at that time that if I sold my house, even though I bought another house I didn't get any kind of tax break on it and the government would have taken about $70,000 from me in taxes. I said, "Well, I'm not going to do that. I'll put the money into a new house." I bought a house here in South Ogden. I bought it without Annette seeing it. I came out and I saw this house and I walked in and it was a beautiful house on 46th and Jefferson, a big gray rock house. I walked in there and the neighbor was a real estate agent for Weber County. I walked in and looked in the foyer and I didn't even go through the house, it was just so beautiful and I was impressed so I said, "I'll take it." I gave him a check that night for earnest money. I said, "One condition, my wife has a week to decide whether she wants to come here." I called Annette and she didn't want to be bothered coming out. My daughter who lived here went to see it and she said, "Oh mom, you'll love the house." We agreed and we moved 44 into the house. We lived there until I started having a pretty serious heart problem and we couldn't keep up the land. The property was too big and complicated. We had to move, so we moved here into the condominiums. ROH: Tell me a little bit about your health problems you are referring to. RR: When I was living in Virginia I went out for a bike ride with my youngest son. As I pumped up a hill I had severe chest pains and I stopped at the top and I said, "Brian, I have to stop and rest." He wanted to go on so I told him he can go on but I had to rest. When I went home Annette saw me and she said, "Dick you look terrible, you need to go to a doctor." I said, "Well, I'll do it tomorrow." I was kind of gray and having a lot of pain. I waited until the next day and went to a doctor. They examined me and said, "You've had a major blockage of your arteries, but don't worry about it because the worst that could happen to you already happened." We thought that was pretty crazy to say that, so I went to a very famous cardiologist I had contact with as a result of some of my business. He ran a heart hospital in Phoenix. They tested me and said, "You've got some blockage." They gave me an angiogram and put in a stent. The stent lasted just one day and it was clogged up again. This was just a couple of days before Christmas. I said to the surgeon, "What do you recommend?" He said, "I think you ought to get a mechanical fix." He meant a bypass. I said, "Well, I ought to do it. This is a good time for me to do that. Business is slow in Washington. So when can you do it?" He said, "I can do it 45 tomorrow." I called Annette and said, "I'm not coming home for Christmas, I'm getting open-heart surgery tomorrow." Annette had Christmas in Virginia with the family before she came to see me. I remember after the operation when I looked in the mirror; I looked like my father looked on his death bed. My voice was just like him. Annette saw me and she started crying. That was my first open-heart surgery. I got over that for a while and later on I developed another problem. In fact, I'd been in Korea and worked out in the exercise room in the hotel in Korea and I thought, "I'm doing great." By the time I got to the airport I was having trouble, so that was the sign that I needed it again. Then, I ended up having open-heart surgery again here in Ogden with Dr. Cain at the McKay-Dee Hospital. That one was kind of interesting because I went to Salt Lake to the Beehive House and I was participating in a political meeting there. The pains became more severe and more severe. I didn't think I was going to make it home it was so bad. Immediately, I saw a sign that said "Hospital Next Right" so I took the road up to the hospital on Antelope Drive and went to the emergency ward and went in and told the lady, "I need some help." She said, "You look terrible. Sit down." They got me in a wheelchair and got me some oxygen and said, "You need to see your heart doctor tomorrow." I went to see him and that's when he said, "We'll do another operation on you." So I got another open-heart surgery here. The one I got in Phoenix I got about five or six bypasses. When I was here in Ogden I got a couple more. It seemed like every two years I would have problems. 46 Later on, I had a problem again and I saw the same doctors and they said, "We won't open you up, we've opened you up twice and we're not interested in performing another open-heart, we never know what we're going to get into." I was in serious trouble and nobody would touch me. I went to the LDS hospital in Salt Lake and they didn't want to do anything and McKay-Dee didn't want to do anything. My son got on the internet and found a vascular surgeon out in Daly City, California who was doing some experimental laser surgery. We decided to try that. I went out to see them and they acknowledged that I needed some surgery, but it was experimental and the FDA would not let them perform that surgery unless I had an independent doctor look at me beforehand to say, "If he doesn't get it he'll probably die." It was one of these compassionate things. They said, "There's no insurance, so if you come out here, you'll have to bring cash with you." The vascular surgeon's secretary or nurse negotiated with the hospital and everybody involved and I had to take $15,000 out to Daly City Hospital and they performed that surgery on me. It's called TMR Transmyocardial Revascularization. They open you up and pull the ribs apart and punch holes in your heart with a laser. They move the laser right up to the heart muscle and punch a hole and blood will start coming out and they rub their finger on it and it seals it over and they move over and punch another until they punch 25 holes, sew you up and that's it. I'll tell you, it was the best operation I've ever had. The impact was dramatic. I walked out of there in a couple of days and the only thing that was wrong with me was I hurt a 47 lot on the soft tissue. Otherwise, it was like I'd never had a heart problem. That lasted me for several years and we decided I could go on a mission. Annette and I volunteered to go on a mission and we were called to the Rochester, New York mission and that included Buffalo, Rochester and Palmyra. While I was there I had the problem again and I was hospitalized. When I got home everything looked pretty good. I ended up over here at Ogden Regional and had a few more stents put in. I got to a point where I was really in trouble and my doctor said, "I tried to go in there and put in another stent, but I couldn't even get my wire in the artery. I tried four times and then I gave it up. I have to tell you, you're in pretty serious shape. I don't think you'll live on too much. I'd give you about two months unless somebody can fix this and we don't have a doctor with the ability to fix this particular problem." It was the main descending right artery. ROH: What year was this? RR: It was about 2007. The doctor said, "Let me call Mayo, Johns Hopkins and Cleveland. If anybody could do it one of them can, but I don't even know if they'll touch you." Cleveland said, "Come on back and we'll look at it and decide what to do." So we went back there and we checked in on a Monday and they did all kinds of tests on me until Friday and I met with the surgeon and he said, "Mr. Richards, you're in pretty bad shape. You've got about two months and that's about all you can live with this. The only way we could avoid that is if we could fix it. We don't even want to try. We don't open up people three times, now you want 48 us to open you up the fourth time. We don't normally do that." I said, "Well, doctor, you're the best hospital in the country to do this, you're the best doctor and I'm a tough patient. I want you to do it." He started laughing and he said, "I guess if anybody can survive it, you probably could. I won't agree to do it, but stick around for a day or so and I'll talk to some other surgeons and we'll see if we can work something out. But you have no promise from me." On Sunday, we got the telephone call from them and they said, "If you're still willing to take the risk and give appropriate releases, we'll do it on Tuesday." They called back and said, "We've got a cancellation Monday, come on in Monday morning." So I went in Monday morning and that's when they did the operation on me. It was kind of interesting though, the doctor did not want to do it. I knew he didn't want to do it, so he was looking pretty glum when they were about to do it. They did twelve open-heart surgeries a day at that hospital. He looked kind of glum and I said, "Well, doctor, let me tell you something that will make you feel better. I'm a Mormon, and we have a scripture that says all men are given a gift and you have a gift to heal people and I have the gift to be healed." He gave me the thumbs up and shoved me in the operating room and that was it. He called my doctor here and said, "You know, if it hadn't been for his attitude, we would have never touched him. He had such a good attitude. We thought he had a reasonable chance to survive." After about a year my doctor said, "Write to this guy and tell him you're still alive, I think he'll be interested in hearing it." ROH: It's been five years later. Are you doing well now? 49 RR: I'm doing pretty well. I've got some problems, but I'm doing pretty well. ROH: So does this heart issue run in your family? RR: Both of my parents had strokes, so I presume it runs in the family. I've got seven sisters and none of them have the problem. I have one brother and he's had one little problem, but hasn't had a stent put in. I've ended up with nine bypasses, four open-heart surgeries, fourteen stents, and a pacemaker and I'm just ticking along until it's time to go. ROH: Were there any prominent surgeons here in Ogden that worked with you on this? RR: Doctor Cain at McKay-Dee Hospital and my cardiologist here is Doctor Diehl at Ogden Regional. He's put in about seven of my stents. He's not a surgeon, he's a cardiologist. So, that's my medical history. ROH: Let's back up here a little bit. You moved back here from Washington. Were you involved in law practice when you moved back to Ogden? RR: I still represented Sunrider Corporation out of California. I was their general council. I really wasn't though. I had the title, but I was more of a consultant to them and did routine corporate work for them. I did a little bit of other lobbying. I did not do legal work, but I did some lobbying for people. ROH: Were you lobbying for Utah constituents or people back in Washington? RR: Mostly back in Washington. 50 ROH: Can you tell me some of the people you were working with then? RR: I was working with people in the aerospace business and I had to lobby the congress for them to put a little pressure on Taiwan to buy a bunch of Boeing aircraft. Taiwan Airlines wanted it, but they had some guys in the Taiwan government that didn't want to spend the money although they had billions on hand. Our job was to build a little bit of fire under the head of the government in Taiwan so they'd buy the airplanes from us. We had a bad balance of trade. They sold us a lot more than we sold them. To sell them eight or ten 747's was a big deal and we promoted that pretty aggressively. I didn't do a whole lot more, I really was quite retired. ROH: Did you get involved with any groups in the community? RR: I got involved with some friends and we played golf once a week. I did a little work in politics. I helped Orrin Hatch and other Republican candidates. I didn't do a lot. I didn't have the energy to do a lot and I didn't feel safe to travel. I did do some traveling to visit my son in Alabama and my daughter in New York and stuff like that, but I've been retired. However, I'm writing some papers on how I think we can improve the presidential election system in America. ROH: I know you have written a lot. RR: I've had people ask me to represent them and I've turned them down because I couldn't be reliable. If I had to go someplace tomorrow at 10:00, I'm not sure I could do it because of my health. I wake up some mornings and I just can't operate. 51 ROH: I know about you're involvement with Weber State and you've indicated that you guest lecture at the University of Utah. Why don't you tell me a little bit about that? RR: My interest was primarily with Weber State. When I left Washington after having seen the legal profession and the lobbyist I thought, "We have a real problem with ethics in this country." I wanted to do something about ethics and I talked to Ann Milner who was president of the university. I embarrassed my wife in what I said, but I said, "Ann, you ought to teach ethics on the campus. If you do that, you'll be a hero and if you don't do it you'll be a bum." She said, "You mean I'll be a bum?" I said, "Yes." We laughed about that. We talked about ethics and the development people got in touch with me. He said, "If you want to do something about it, why don't you put up some money to start a foundation?" So I did. I put up quite a bit of money for it. We started our ethics program and what we've been doing is giving scholarships out. For the last couple of years we've given scholarships and I think last year we gave about $20,000. That is, $1,000 scholarships to 20 people. ROH: Tell me a little bit about who is receiving the scholarships. RR: We put on a program in conjunction with Garff Motors, who has a program for high school students. We decided to have each of the high schools in the area participate in a contest to write the best essay on how we can improve ethics in our community. The people who wrote the best essay in 20 high schools were given a $1,000 scholarship to Weber State. We've done that for two years and I 52 presume we will continue to do it. In the meantime, I decided to write a book. I started writing my book about what I had done and so on and I've got some good help from Gene Sessions up on the campus. It took me a long time. Writing a book is not an easy project. My wife had a lot of good notes. My secretary kept a lot of good notes. I had a lot of press releases. A lot of what I put in there I got from newspapers because most everything I did was written up in the press somewhere. The book is called, "Climbing the Political Ladder One Rung at a Time" That was designed primarily to encourage young people who like politics to get involved. Also, to tell them how I was able to go from nowhere to the National Chairmanship and that they can do the same thing. As I give talks around, one of the first questions everybody asks is, "How did you ever get to become the Republican National Chairman?" The press says, "He came from Podunk Utah. Where's Ogden?" They had no idea where Ogden was. I had no family that was previously involved in politics. My family didn't have money, so how did I get to be National Chairman? ROH: Do you think that in today's environment that something like that could happen to someone? RR: It would be pretty rare because I've never heard of it happening before either. ROH: I'm sure that's what a lot of the students say is that it's really remarkable. RR: Well, what I tell them is that if they are willing to do the grubby, unglamorous work like licking the envelopes, putting on the stamps and running the errands, 53 you can work yourself up that ladder. Candidates love volunteers and if you're a good volunteer, you will just keep progressing up the line. The guy that I hired to be the executive director of the party here when I was the national chairman was Dave Turner, a young kid out of Utah State that volunteered to drive a car for me when I was a candidate. He was just a young kid interested in politics and he was a driver. From there he just moved up the ladder until he ended up in a pretty good position. ROH: What is he doing now? RR: He worked for Hudd for a while and he's just trying to get some years in for government service and he's working for the national security people at the airport. ROH: Back to this ethics business. It's curious to me because I don't know of a lot of ethics programs at other schools, so what inspired you to create something related to ethics at Weber State? RR: Well, because we needed it. We really need it. When I talked to them, Ann said, "Talk to the head of the business department." I talked to him and he said, "Well, we devote an hour or two in the course of study on ethics." I said, "That's nothing. We ought to have a whole program of ethics." I really pushed it hard and Nathan Clark pushed me to put up the money to start it and that's what we've done. Every day you can read in the newspaper about some major breech of ethics on the part of a governor, a senator, or someone that works for the city— everybody. There's ethical breech all around us and a lot of times these kids 54 don't know any better. I've seen surveys where they ask kids if they have ever cheated in school. Seventy-five percent of them say they've cheated and when you ask why they say, "Well, everybody else is cheating and I'm competing with them. If I have to compete with them then I guess I have to cheat." I thought, "We need to start teaching them a little bit earlier." If we can get a hold of these kids in high school and get them involved in ethics, it's going to a make a difference. Someone asked me, "How are you going to measure success?" I said, "I don't know that you can, but somewhere along the line you're going to touch somebody and that's going to improve their attitude on ethics." That's what it's all about. It's a difficult thing. It's prodding all the time and trying to get people to buy scholarships for the kids, but we have had some experience from these young kids that won the scholarship that say, "I could not have gone to college without that scholarship. That made all the difference in the world to me." We give it to them not because they are rich or good students, but because they have the best ideas about ethics. I still spend a lot of time and effort on this ethics stuff. ROH: I think that's great. RR: However, I do have a complaint against the university on this and I've talked to a lot of these guys that raise big chunks of money. I say, "Why don't you tell the people that are giving to earmark some of that money for ethics?" The university doesn't want to do it because they want the money to go into the building or whatever they do. There's no reason why we can't tell a guy that's going to give a million dollars that $50,000 of that can go into ethics, but the university has their 55 own program and it isn't channeling the ethics program. We're getting the new president soon and I'm going to be approaching him. Ann has been supportive, but nothing has happened other than holding those meetings. We had the former governor speak to our group a year ago and we gave out all these scholarships and there wasn't one word in the press about it. Standard Examiner never wrote one word about it. We had the pictures taken of all these kids that got scholarships and we were hoping they'd get their picture in the paper and they did not. I called Doug at the Standard and I asked if he would run a story on the ethics program. He said, "Yes. When is it?" I said, "It was last night." They did not even know what night it was and I said, "You guys at the university and the public relations department failed, you should have seen that the press was there." Again, this is the second year they didn't do it. We've decided that we've got to have a public relations guy on our board. It's their job to get the press. ROH: Is there anything nationally that you're aware of happening with ethics? RR: No. It was kind of interesting when Jon Huntsman was the governor, he came up when they named the Richard Richards Institute. Governor Huntsman and Jake Garn were there and they named it. Huntsman said, "You're the only university around here that's promoting ethics. I'm going to support you. I'm going to help you." Well, he hasn't. I sent him an email when he was over in China and said, "You said you wanted to help us I thought it meant you were going to give us some money or get other people to give some money." We hate to have to go out 56 and grub money a dollar at a time to give these scholarships. Zion's Bank has been a big supporter. They have given us $12,000 each year for two years. That was very helpful to us. The university has paid for the meals when we have the banquet and that's about all the university has done. It really hasn't caught on yet. ROH: It takes some time. How many years has it been now? RR: I've been working on it for about three or four years, but we've been giving out scholarships for the last two. Alan Hall is a big money raiser for the school. I went to Alan and said, "Alan, why don't you tell these guys that are giving money that they can earmark some for ethics." He said he would do it, but I don't think he has. However, in the next week or so that committee meets again and I'm going to go back to Alan Hall and say, "Look, give us some money." In fact, because he writes this business article and I told him, "Alan, why don't you write an article about ethics?" He wrote a paragraph about it out of probably 30 or 40 columns. We got two inches referring to ethics. We're going to have to press it. ROH: I think it would be good for you to write a column too because you've got more experience. RR: I've written some columns only they've been political columns. ROH: What do you think about ethics in politics these days? RR: Well, politics today is meaner than it has been in a long time. When Jake Garn decided he didn't want to run again and Howard Baker from Tennessee, the 57 senator from Colorado said, "It isn't fun anymore. It used to be fun, but it is just mean now. Your colleagues are mean, your constituents are mean, the press is mean and it just isn't fun." Senator Baker told me, "If I knew how good it was on the outside, I would have quit the senate a long time ago." It's just a bad environment and it is getting worse. You can go back in history and you can see even in George Washington's time they slandered one another, but we slander them day after day in the press that gets to millions of readers every day. That's why it appears so bad. ROH: How do you inspire the youth? Let's say these high school kids that you're helping to go to university. How do you inspire them to change when what they're seeing is so slanderous? RR: We've made a couple of attempts to do that. We were assigned by the governor to sit on the committee to tell how to improve elections in the state. I got the students up at Weber to write a program on it and we submitted it to the governor. We also got one on ethics and what the ethics reform ought to be. Our kids on the campus wrote a program on how to establish an ethics program in the state of Utah and the legislation didn't pay any attention to it. We gave it directly to the governor and we gave it to legislatures and we gave it to the press. Everybody saw it but the legislature pre-empted everybody and wrote their puny little ethics reform which is nothing. 58 ROH: I was wondering if that had anything to do with it. I remember hearing about ethics reform a little over a year ago, so I was wondering if that is just one of those things that will take more time. RR: Yes, it will take time beyond my time to get, but whatever we do to get it going is worth it. Like I said, if you ask, "How do you measure your success?" There are no definitive measures, but if you touch the heart and mind of a half a dozen kids, that's good. Out of our first year we had one of our students that got an ethics scholarship and they worked on our committee. They went to Washington to be an intern at the White House for Obama. Another one went to work for congressman Bishop. The kids did get involved and they're doing some stuff. I can pick out two or three kids that I know we've had an impact on and will do something in politics. As I look back, when I was party chairman in Utah, Karl Rove was one of my interns. I didn't even know him. I didn't pay attention to him at that time. Another one was this guy Dave Hanson, who runs Orrin Hatch's campaign and I had lunch with him yesterday. Another one named Alan Peterson who did a nationwide organizational program for Richard Nixon and we had some guys from Ogden participating. Alex Hurtado, he was one of my best political friends and he got involved in this national organization for Nixon. I've seen a handful of people that have become involved and have been very successful, but it's got to be more. ROH: Is there anything else you'd like to add about ethics? 59 RR: There is one thing that's happening. Isaac Goeckeritz is putting together a film on ethics to promote the ethics up here. He has interviewed Jake Garn, Richard Wirthlin, Mr. Mack, the governor, and a whole lot of people talking about ethics in their business. Bob Garff talks about the ethics of his father in the automobile business. They're talking about ethics and he's preparing it and his wife said he is coming close and maybe by Christmas he will have it done and it will go on the air at KUED. I think it will be good enough that it will open up a lot of other things. Another guy that's in that is Dan Jones and he talks about ethics in the polling business. ROH: That will be good to see. Isaac Goeckeritz, for future reference, is a local historian, film documenter, a Weber State graduate, and one of Richard's relatives. RR: We were involved with the one on the Union Station, he did the one on the hill out in Uintah, "The U," he did one on homeless vets and now he's doing one on ethics. He's also doing other stuff. KUED loves him, they say he's got a great deal of talent and they're going to keep using him. ROH: Today is September 26, 2012 and we are in the home of Dick Richards. Present are Rebecca Ory Hernandez and Dick Richards. We are going to continue your oral history. The last time we spoke we talked a lot about the Ethics Institute at Weber State, so today I would like to talk a little more about present day and what is happening in your life. What are your involvements here in Ogden and in 60 the state related to politics? I know that you have been a guest on a few T.V. shows, so why don't you tell me a little bit about that? RR: I was on two Ted Capner shows, that's the Sunday afternoon broadcast. The first one after he read my book he invited me to come and talk to him and we talked about the things that are in the book. You've seen many of them. The other discussion we had just a week or so ago was on how we can cut down the cost of presidential campaign. This year's presidential campaign will probably cost 4 billion dollars. Each one of the candidates will raise about a billion dollars for their campaign and the political parties will make another half a billion. Then, 527 committees, or so-called super-packs, will each raise about a half a billion or more and that will put us at least $4 billion for the presidential campaign. The point that people don't understand is that the Supreme Court has rules that anyone can get involved in a campaign and spend all the money they want provided they do not coordinate with the candidate. All these committees raise money and you know what their message is going to be, they don't have to say vote for Obama or vote for Romney, you can tell what they're promoting. They get involved in it and that will bring the cost to over $4 billion. My proposal was that in order to prevent this limit the time, since you can't limit the money. Reduce the time of the campaign and allow the candidates to do their exploratory effort up until about the 15th of April in the election year. By the 15th of April they have to announce whether they will or will not be a candidate. If they say they will be a candidate, from that day on they can start raising money. They'll have to go through the primaries of the various states from that time before November. 61 If you're in a state with a caucus convention like we have, you might have your first caucus about three months after the candidate announces. We'd have the county conventions and the state conventions and if you had to have a primary you'd push the campaign between the Republican and the Democrat clear back to about August of September. They can't raise or spend a billion dollars between September and November, so it will really force the whole process to slow down to eliminate cost. Romney had been running for about 6 or 8 years and Obama has been running for 3 and it's just boring, wasteful and non-productive. The conventions and the debates they have are really about nothing and they reduce themselves to just petty criticism of the other guy. If you had only a three month campaign period they'd talk about what they want to do. They'd talk about the positive aspects of their campaign. ROH: Who profits from all of this money? RR: I made that point on television. The only ones that profit are the television stations, the radio, the newspaper, the campaign managers, and the advertising firms. The public doesn't profit by it. It's the guys that make money out of the campaign. Professional fundraisers get a percentage of the money they raise, the television people get money for everything they run, the campaign managers and the public relations people get 15 percent of what they spend on television. Just imagine a $200 million campaign on television and the guy is going to make about $30 million for putting the ads on the air. That's a big deal. ROH: So the candidates don't actually make any of the money they are raising? 62 RR: No, the candidates don't get it. It's those that are in the campaign business that get the money. Nobody likes to give it, but when you've got a campaign and they keep hitting you up for money, you feel the pressure and you make contributions. Everybody but the guys that make money on the campaign would like to see it shorter. ROH: Do you think that will happen in our lifetime? RR: It could, but I don't know whether it will or not. There has been a drive in the past for regional primaries or a national primary. If we had regional primaries, that would help a lot because then the candidate would have to talk to all of the American people instead of just eight states. Where they are now they go to Illinois and they talk about automobile manufacturing because that's the big issue there. They go to Ohio and they talk about the agricultural subsidies. It really isn't a national campaign, it is a series of little local interest campaigns. That's not good for the country. ROH: Are there any other shows that you've been featured on other than the one that you just mentioned? RR: No, I've been on his show a couple of times and I speak once in a while at the Hinckley Institute. I get invited more to the University of Utah to speak than I do Weber State, but I do participate on the campuses and I've been asked to talk to civic groups in town. My health is such that I have been turning them down. I don't know whether or not I'm going to feel well enough to do it. I just say, "No, I don't do that anymore." 63 ROH: Are you doing any local speeches during this campaign? RR: I write down suggestions for the candidates to send to them and they never follow those. What happens is that when a guy gets to be the campaign manager doesn't want other people telling him what to do. They look at guys like me and say, "Oh those guys are over the hill, they don't know the campaigns are different today." They don't pay any attention to us. They're wrong. I found my way to the national chairmanship by doing a good campaign on the state and local level and then on the national level. The principles of running the program we run is the same today as it was 20, 30, or 50 years ago. The average American has nothing to do with the campaign. They don't know the candidate. They don't meet the candidates and they don't even know who they are. If you put on a program where you give them the opportunity to participate in the campaign they're flattered by it. They want to do it. What we had done over the years was recruit people. For Richard Nixon, we set up a telephone operation and called people in the various neighborhoods and said, "I'm a volunteer for Richard Nixon, we think he's uniquely qualified to be president of the United States. We're doing what we can, will you help us?" A lot of people say yes and ask what they can do. We send them brochures and ask them to go door-to-door and tell the people about Richard Nixon and give him their personal endorsement. We know it flatters people and they think their job is very important. 64 Many years ago, one guy up in Portland called up after we went through the primary and said, "I did my work in the primary, but I'm 82 years old and legally blind. I don't think I can do it in a general election. So, you better get someone to take my place." He thought that the little role he had in the neighborhood was so important that if he didn't do it, there would be a problem so we'd have to get somebody to take his place. T The campaign chairman doesn't make any money if you do this volunteer work and neither does the television or anyone else, this is a very quiet campaign. The only person that makes any money on this is the guy that rents you the building and maybe the telephone company that has telephones from it. ROH: That's interesting. Are you doing any other kinds of present day consulting? RR: No, I'm actually retired. I'm helping a couple of little businesses, but I'm basically retired. I'm one of the 47 percent that's living off of the government program called Social Security. ROH: Can you share a little bit about the businesses you're helping? RR: I've been helping a company that makes a gasoline additive that reduces the pollution of your automobile and increases your gas mileage. Interestingly enough, my role is to get government people to look at it and try it out. I have found that people that work for the government in the motor pools don't care if you save money on gasoline. It's not out of their pocket. You can give it to them and ask them to try it out, but they don't do it. We talk about the need to increase 65 mileage and reduce pollution, but the guy that's running the motor pool at the state of Utah, Salt Lake and Ogden don't care. ROH: Is it corn-based? RR: No, it's not a food-based. It's made of algae. It does not affect the corn prices or the wheat prices. I use it in my car and I get five more miles per gallon in the city and on the highway. ROH: That's fascinating. RR: It's just a little tablet you put in the gas tank. It looks like a jelly bean and when you fill your gas tank you drop it into the tank. ROH: Is it available on the market? RR: Yes, but it's only on the internet. You can't sell it at the gas stations because it cuts down their gas sales they don't want that. I've got to give my wife credit that she put up with all of the things I've done and all of the moving. I have dragged her and my kids around the country time and time again and they've never complained. I think they've had a great benefit from doing it, but at the same time a lot of people complain if they've had to pick up and move every year or two. We never lived in a house for more than 10 years until we were 13 years in that house in McLean, Virginia and that's the longest we've ever been in a house. AR: Actually, we've been here now about as long as we've been there. It wasn't easy, I'll tell you. 66 ROH: Annette, you do history, right? AR: Yes. I've been doing that. I went to a meeting in Salt Lake on this new family search and they asked how long people have been researching and I'd been researching the longest. Over 50 years. I started when I was pretty young. Our oldest daughter was three months old when I got involved. ROH: Okay. Thanks Annette. Let's talk a little about present day politics, just a couple of quick questions. Are you involved at all in present day politics as far as on the national level? RR: Once in a while a candidate will call me and ask if he can sit down with me for a while and talk about the campaign and I give him some ideas. Otherwise, I'm really not involved. I was called by the campaign chairman for Governor Rick Perry and asked if I would be the Utah chairman for Perry and I said, "We've got to get passed John Huntsman first." I couldn't work for Perry as long as John Huntsman was in the race, but if Huntsman was out I'd be glad to help Perry out. I think he was a good candidate except he can't talk and answer questions. ROH: Other than Perry, are there any other names? RR: Well, I gave a little bit of advice to Hatch's opponent, but I said, "Orrin is a good friend of mine. I can't tell you how to run against him, but I can tell you what I think the issues ought to be." I spent an hour with Dan Lillianquist and I thought he was a good candidate, but he ran a bad campaign. ROH: What makes a bad campaign? 67 RR: If the campaign doesn't connect with the public and the voters it's a bad campaign. What you've got to do is talk about a message that they want to hear about and you have to have a good point of view on it. That's what these polls are about. They're polling all the time, "How do you feel about immigration? How do you feel about this or that?" The candidate tailors their message to appeal to those people. Unfortunately, it gets to be just a pandering deal to them. I respect Jon Huntsman because he said, "I'm not going to go to Iowa because I'm against ethanol subsidies. If I got to Iowa they're just going to "boo" me and I won't make any headway there, so I'm not going to go pander to them." I respect him for taking that position. Most of the candidates will go to one place and pander to them and it's just not healthy for the country and I think it's too bad. I'm 80 years old and my health isn't good, so I deliberately took myself out of a lot of this. I did join the tea party and I'll tell you why I like it. Number one, this is middle class America, the silent majority starting to make a little bit of noise. They're not looking for something special for themselves; they just don't want things special given to everybody else. They say, "We've got to cut down our spending." It isn't a question of raising more money, it's spending less money. When they go out and they have a rally of 15,000 people, there's no paraphernalia on the ground or a mess. They don't create a problem. It's clean, it's nice and these are good American citizens voicing their opinion. I read where people say, "The tea party is fading and they are not going to be all that critical in the campaign." They're kidding themselves. The tea party is alive and well and they will be very active in the campaigns when it comes closer to election time. 68 They don't campaign all year long, but they will be out working and they will have an impact. ROH: I think it's interesting that today that we have a new party. I think most people would find that interesting historically to look back and see the beginnings of this new party. Thank you for sharing. RR: One of the things that I propose in election reform is that they allow all parties to campaign in primary elections. Let them all get into the campaign and you'll wash out those that aren't really going to be a contender and you're going to end up with two or three. Maybe there would be three candidates in November, but there's nothing wrong with that. Maybe the guy that wins the presidency only had 47 percent of the population, but that's okay. Other people ought to have the right to voice their point of view and have the American people hear it. ROH: I had a young political science student ask me a question that they wanted me to ask you. He said that a lot of his friends are just not interested in politics at all. I would say between the ages of 19 and 26 are the age of his friends right now. He wanted me to ask you why they should be interested or get involved in politics because their perception of everything they see is negative. RR: That's unfortunate. A lot of people are turned off by the negative campaigns. I am. I'd get tired of listening to them. In fact, I asked Ted Capner if he watched all of the debates and he said, "No." I said, "Neither did I." I couldn't watch them all because they were not productive. I'd tell these young kids, "If you are really interested in politics, find a candidate that you like who's telling the story the way 69 you like it and join that campaign. If you get involved in it you will see your way through all of these things. You'll see how productive it can be." When you're only 19 years old, you're not thinking about retirement, medical expenses, or high taxes. You just haven't been out in the real world yet. As soon as you get a job and get your paycheck and you find out how much money was taken out for social security and worker's compensation and all these other things you think, "Hey, I thought I was getting $200 and I got $150." That shocks them and that's the eye-opener to these people. It kind of goes along with what Winston Churchill said, "When you're 19 years old, if you're not a liberal you've got no heart, but when you're 55 years old, if you're not a conservative you've got no brains." ROH: Right. That was what he asked, "How does it impact my life? All I'm trying to do is survive." He's actually got a wife and a child. He's working, going to school and he's involved on campus in leadership. He said, "I don't see how I can even be a blip on the radar of what's going on nationally." RR: Well, that's a story I tell in my book. I started out as the junior Republican chairman at Weber Junior College in 1952. In 1980, I was the Republican National Chairman. I climbed up. President Reagan said, "He's had every job on the way up. This is the first chairman I know that's worked his way through the state and national chairmanship positions." There's opportunity out there for these guys and in order to really understand it, I think you have to get involved in a campaign. The guy who's going to school and has a wife and kids says, "I'm 70 worried about my health insurance and if we have another baby we can't afford the cost of it." Then insurance becomes interesting to him. After a while, he gets hurt on the job or he gets sick, then social security, Medicare, and disability becomes interesting to him. These things become interesting as he grows older and he's facing that proposition. Young people don't look that far ahead. They think they're invincible and indestructible. They just don't see the problems down the road. ROH: Right. So let's talk a little bit about your family. I know you've got lots of children. RR: I've got five. ROH: That's a good-sized family. Are any of them involved in politics? RR: No, that is the interesting thing. My oldest son is a professor of philosophy at the University of Alabama. His name is Richard Albert Richards. He was named after Annette's father. He started out to be a dancer professionally and he danced around the world as a ballet dancer. He was quite good, but not good enough to be a star, and if you're not a star you can't make a living doing it. He finally decided that it wasn't for him and he went back to school to study philosophy. When he went back to school, he took the college ACT test and he got in the 98th percentile and he was offered a full fellowship at Johns Hopkins in Baltimore. He got his degree there. He was a very good student and he had very good recommendations by the number one philosopher there and he went around to some of the colleges to seek employment and he ran into people that 71 said, "White men need not apply, we're going to hire a minority or a woman. So don't bother to apply." My oldest daughter, Julie Dockter, is married to a real estate salesman and they have four sons who are all doing very well. One of them is a businessman doing a lot of business with China and has made a lot of money. Another one is a medical doctor and his name is Dr. Dockter. Another one is in college studying something in physical sciences and the other one is a computer expert at Novell in Provo. My next daughter is married to a lawyer who's practicing law in New York. She's interested in politics, but she doesn't do much of it. She reads a lot and she gets involved a little bit but she has three kids and teaches early morning seminary and some other things. Her name is Jan Stevenson. My next daughter is Amy Hartvigsen and her husband is a landscape architect down in Alpine and they have four boys. The oldest is now on a mission. They have really talented kids. There is a lot of talent around my grandkids. My youngest son, Brian, works for the state of Utah in Utah Workplace. That's my family. I have ten grandchildren and eleven great grandchildren and four of those great grandchildren are part Chinese. My grandson, Chris Dockter married a Chinese girl from Taiwan. 72 ROH: I couldn't help but notice that you have a lot of art hanging in your home. RR: It's all family art. My father was the artist. ROH: Other people in your family are also artistically inclined. RR: Yes. My brother is an artist and he taught art at Dennison University in Dallas. My son, Rich, painted that big picture on the wall there. On the wall up there I've got paintings of my father, my brother, my daughter, and my son. We've all got a painting up there. My father is the best artist of the bunch. I have sisters that are very good. I think you saw the picture of the dogs in my bedroom. One of my sisters did that. There are a number of good artists in the family. The etching above the piano was by my brother. That big picture there is done by my son, Rich. The Abraham Lincoln was given to me by the Republican Party of Utah when I completed my term as state chairman. The star is a little thing that Richard Nixon gave out when he was elected president. The eagle is from the inauguration of Reagan and Bush. Geronimo is one that I just purchased. A friend of mine, Jay Taggert, former superintendent of the schools for Utah gave me the Teddy Roosevelt. ROH: Is there anything else that I might not have asked you that you would like to address? RR: I tell people jokingly that I used to be a genius, but now I'm just very bright. As a result of my heart operations, I have lost some mental acuity and I'm not as sharp as I used to be. My memory isn't as good. I have bad days so I'm limited. As a former National Chairman, I always have access to a seat at the national 73 conventions. They have one for former chairmen and I couldn't go so I asked them if my nephew could use my credentials so he went to the last convention. I went to every convention from 1968 until George W. Bush ran. I did not go then, but I went through Nixon, Reagan, and H. W. Bush. I've been to a lot of conventions. ROH: Is your nephew involved in politics now? RR: He's a lobbyist so he's a little bit involved in politics, but he likes to get involved. He has worked for candidates in the past. I don't have any children that wanted to be lawyers or wanted to be in politics. I wouldn't encourage them to be lawyers because I'm unhappy with the profession now. ROH: I was going to ask you if you encouraged them at all when they were younger to go into law or politics since they were living in Washington. RR: My girls were more enamored by living in Washington than my sons. They loved going to the White House and going to Kennedy Bunk Port and going to the parades and inaugurals and so on. They really enjoyed that. Everybody really loved being in that historical place, including me. ROH: Are there any stories about Ogden that many people might not know about or historical stories that would be just interesting to share? RR: Did you see the film that Isaac did on 25th Street? There is some historical stuff that I'm involved in on that 25th Street thing. When I went to law school, I drove from Ogden to Salt Lake and I had a couple of people that paid me to ride with 74 me. One of them was Annabelle Weakly and the other was Jane Larson. She was about 70 years old and she wanted to go back to school. She graduated from Weber College when she was 70 or 72. I got to know both of them fairly well. After I got out of law school I wanted to try lawsuits and I wanted to go to trial. If you want trial experience as a young lawyer you're not going to get it in a civil case. I went to the judges and said, "I want some trial experience so give me your criminals that don't have any money that are in jail and can't make bond." We didn't have a public defender system then. Over a period of one year they gave me 10 criminals and I tried the 10 felonies to a jury. I got 8 acquittals out of my 10 and that put me in business. I had lots of criminal business. In fact, it was too much. I ended up trying to get rid of it because I got tired of the criminals, but that's where I got my experience in the court room. I'll give you a quote from a guy if it won't sound politically incorrect, "One day I was walking along the street and this black guy came up to me and said, are you Mr. Richardson Richardson?" I said, "Well, I guess I am." He said, "Are you the man that represented Copeland Griffin?" I said, "I guess that's right." He said, "Well, let me shake your hand. You must be good. He was the biggest crook in town." Two of my defenses were for one guy and I won both of the cases and this impressed those in the black community. All my life I've been interested in politics, not for the sake of winning, but for the sake of helping the country. I've been concerned about the country. I see things that I don't think are right and I don't know whether I told you this story but when I was pretty new in the practice, we saw some misconduct and what I call 75 criminal activity on the part of elected officials in Weber County. I was instrumental in getting a grand jury called and ended up putting a sheriff in jail and some other things. These guys were doing a lot of things wrong. ROH: No, you didn't mention that? Who was the Sheriff? RR: It was LeRoy Hadley. I was representing a guy by the name of Ralph Anderson. He was a federal prisoner being housed in Ogden and waiting for his appeal in the tenth circuit. He appeared to have the run of the jail. Every time I'd go up to jail to see another client I'd see him hanging around. He wasn't in a cell, he was hanging around. One of these guys that had tattoos on his arm and had a pack of cigarettes rolled up in his shirt sleeve tried to hire me to represent him and he wanted an appeal to the tenth circuit. He was in jail for burglarizing a couple of post offices. He and his brother-in-law would drive a particularly adapted automobile up to these small post offices, break in, wheel the safe out and put it in the trunk of the car and drive up into the mountains and blow it up with dynamite and take out the money orders and postage stamps. He said, "Dick, I'll hire you. I'll give you $10,000 to represent me. I've got $60,000 stolen in postal money orders up in Pocatello. I can sell those for $20,000 and I'll give you half of it." I said, "No thanks. Not interested." Anyway, as time went on I talked to the guy and one day his wife came to me and said, "Mr. Richards, they're going to let Andy out of jail again this weekend. I'm afraid if he gets caught out of jail when he's supposed to be in jail the sheriff will say he escaped and he'll get an extra 5 or 10 years punishment." 76 When I found out they were letting him out of jail I said, "I've got to tell the judge. I am an officer of the court so I have to tell Judge Anderson, the federal judge in Salt Lake, what's happening here." I called the judge and he said, "You ought to call Judge Ritter." I said, "Judge, I don't like Judge Ritter and he doesn't like me so I'm telling you. I've now done my duty." As a result of what happened here a grand jury was called and the grand jury heard the evidence that the sheriff would let him out on weekends and he'd go burglarize someplace and share what he stole with the sheriff. The grand jury said to contact him and ask him to give some specifics about one of the burglaries that only the burglar would know. We'll find out if he's telling the truth. He said, "I knocked off the Red Pantry Café on the corner of Ogden Avenue and 25th Street. I got in by kicking in the back door with my foot and I left a shoe print on the door so I had to get rid of the shoes afterward. When I went in I got into the cigarette machines, I got into jukeboxes and I stole the stuff out of there. One thing that was very peculiar is when I got the jukebox money, there were a lot of quarters with red fingernail polish on them. I don't know what that meant, but that's what I took." They called in the man that owned the Red Pantry Café and said, "What about the money in the jukebox? Is there anything unusual about it?" he said, "Oh yeah, part of those quarters are what I call show quarters. I put red fingernail polish on the ones I put in so I get them back. When somebody saw other people put in for music they'd play music. They were show coins. I got to keep them and 77 the guy that owned the music company would take all the others." That was proof that my guy stole the money out of the jukebox. Finally, they put the sheriff on trial. When it was known that the sheriff let the guy out, his attorney said, "Sheriff, isn't it true that the reason you let him out was to take him to your home and show him what good law abiding citizens lived like and to get a little spirituality in your life?" The guy said, "No, that isn't true." The lawyer asked the question, "Well, why did you let him out?" He said, "Greed, Mr. Alsup. Greed." They convicted the sheriff and the sheriff was put in jail down in Davis County. ROH: What year was this? RR: I don't know what year it was. I went back to Washington shortly after that. The sheriff came up to me one time when I was alone and said, "Richard, you son of bitch. I'll get you for this." He threatened me, but I didn't say anything about it. He went to jail and some of the other public officials lost their jobs and it kind of cleaned up the community. The interesting part of that is that one of the guys that we had as our plaintiff in our action against the county officials was the lieutenant governor's father. He ran a janitorial supply place in Ogden on 25th Street. His name was George Bell. His son is now the Lieutenant governor. It took courage on the part of his father to act as a plaintiff in the case. It was a taxpayer's lawsuit filed against him because they were crooked. The

H. DeWayne Ashmead ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 66p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Harvey DeWayne Ashmead Interviewed By Rebecca Ory Hernandez 22 October 2012 29 October 2012 26 November 2012 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Harvey DeWayne Ashmead Interviewed by Rebecca Ory Hernandez 22 October 2012 29 October 2012 26 November 2012 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Ashmead, Harvey DeWayne, an oral history by Rebecca Ory Hernandez, 22 and 29 October 2012 and 26 November 2012, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. H. DeWayne Ashmead November 26, 2012 1 Abstract: H. DeWayne Ashmead (DOB: June 4, 1944), President and CEO of Albion Laboratories, Inc., shared his oral history with Rebecca Ory Hernandez from Weber State University during the months of October and November 2012. DeWayne sat with Rebecca in his executive office and shared stories about his life, including his childhood, his education, the history of Albion, Inc., his family, and his partnership with Weber State University. DeWayne spoke in detail about his father and the history of the Albion minerals business. DeWayne also expanded on his background in joining the company and developing Albion Laboratories into what it is today ROH: Today is Monday, October 22, 2012. We are in the office of Albion Laboratories. Present are H. DeWayne Ashmead and Rebecca Ory Hernandez from Weber State University. I would like to get started by asking you to state your name and tell me where and when you were born. DA: My full name is Harvey DeWayne Ashmead. I am named after my father, Harvey. I was born June 6, 1944, on D-Day in Brigham City. I could have had a lot of different middle names. My mother debated whether or not to name me Dwight after Dwight Eisenhower because it was D-day and he led the D-day forces. Ultimately, she decided to name me DeWayne, the "De" standing for D-day. ROH: Were you born in the hospital or at home? DA: In the hospital. My father was the head pharmacist at Bushnell General Hospital in Brigham City and my mother was also working at the hospital. There was a 2 4,500 bed hospital for the soldiers, but I was born in the civilian Brigham City Hospital not the military hospital. ROH: Why don't you tell me a little bit about your parents and your childhood? DA: My parents were really cool. I have often said that when I grew up I wanted to be just like my dad, so I'll start with him. His name was Harvey. He was born in a log cabin out on the prairie in 1916. This was in Camas County, Idaho near a community that no longer exist called Corral. He grew up riding horses and doing all the things kids did I suppose. When he was a toddler, the Indians tried to steal him and when they couldn't steal him they tried to buy him. Apparently, he was very attractive to the Indians. He grew up helping his father and brothers on what became the family farm at Corral. It was initially a cattle ranch until his father got into a dispute with the sheep men. The sheep men won, so the cattle had to be sold and they converted the ranch to a farm. He went to a single classroom grade school through the eighth grade with a single teacher that taught all of the grades at once. When he went to high school in the ninth grade, he had to move away from home and board with a family in the city of Fairfield about 10 miles away from home. At that point in time, it was too far to commute. He would stay there all winter and go to high school there. When he graduated from high school, his father wanted him to come back and help him on the farm. My dad wanted to go to college. My grandfather said, "That's stupid. I've got an eighth grade education and I've been very successful. 3 You've got a high school education you don't need to go to college." My dad persisted and he had to send himself to college and support himself. He used to say he was the best latrine cleaner around, which I suppose means that he was a janitor. ROH: Where did he go to college? ZD: He went to Idaho State University and graduated in pharmacy. Initially, that's what he wanted to do. My grandfather, upon learning that he was studying pharmacy, gave my father a little bit of money to help him in college because he recalled that during prohibition the local pharmacist made the best moonshine of anyone in the valley. He assumed that what my father was learning how to do was to make moonshine. Anyway, my father became a pharmacist. Later on in life he did not practice pharmacy, but he still maintained the license. After he was married to my mother, they went off to graduate school. My mother wanted to get a degree in speech pathology and my father wanted to get a medical doctor's degree. They went to Washington State University. They almost starved to death, so they had to come back and live in the real world. That's about when I was born. Ultimately, my father got a doctor's degree in biochemistry and considered himself to be a biochemist, not a pharmacist. My mother came from a family that was much more interested in education. My grandfather, who was born in the 1880's, had a bachelor's degree from the University of Utah. My grandmother had a degree from BYU. Since both had college degrees it was expected that all of their children would go to college. 4 My mother went to Utah State University and got her bachelor's degree in English and was qualified to be a school teacher. She wanted to go on for graduate work. Ultimately, she did her master's work at the University of Denver and got her master's degree and doctoral degree at the University of Utah in speech pathology and oral myology. They were both highly educated. ROH: Yes, indeed. Were you all expected to go to college? DA: Yes. I have three sisters. Two of them went to college. My oldest sister, who is three years younger than I, went to one year of college and said, "I don't like this." She got married instead. My other two sisters went on and both got bachelor's degrees and one got her doctorate. We were expected to go to college. ROH: Tell me a little bit about growing up and your childhood leading up to when you started grade school. Do you have any stories or memories from childhood that stand out? DA: Probably none that I really recall. I can think of two or three, but nothing significant. My mother used to tell a story that she liked to repeat frequently. When we were still living in Brigham City, at the end of the Second World War, there were a lot of Native Americans that lived in Brigham City. She talks about one occasion when I was just a toddler, I was playing outside and a family of Indians went down the street in single file from the father to the mother, then all the kids down to the smallest. My mother said that I watched them walk by and just got in line to follow them right down the street. There were all of these brown- 5 skinned Indians and a little white boy in a diaper going down the street. She said it was really a funny sight to see. ROH: Where did you go to school? DA: From Brigham City, we moved a lot. We moved to Salt Lake and ultimately moved to Denver where I started my public education. My father accepted employment in Brooklyn, New York, but my mother said, "I'm not going." We remained in Denver while Harvey started the veterinary division of Pfizer Laboratories in New York. He was one of the senior management at Pfizer and was one of the candidates for the presidency of Pfizer when he left the company. While at Pfizer, he would commute between Brooklyn and Denver while we stayed in Denver. I recall one of the things I did one summer in Denver. I attended a Methodist Bible School that summer which was kind of interesting. I graduated from the Methodist Bible School and don't recall too much about the classes other than that they gave me a certificate and a pencil, so that was important. I started grade school near our home. I may have used a school bus, but I don't recall it. As time went on in grade school I did use a bus and I'll come back to that in a minute. My mother talks about one time she was supposed to pick me up after school and she was late getting there. All of the teachers and students left and she still wasn't there. She said I hid in the bushes so people couldn't find me. I waited for her for a while and finally sat out on the curb until she came to 6 pick me up. She said my comment was, "I knew you'd come and get me." This school was from kindergarten to third grade. In the second grade, I had a girlfriend. For years I've struggled to remember her name and haven't struggled hard enough because I can't remember it. Nevertheless, she was really an important girlfriend. I wanted her to sit by me on the bus. I was terribly shy, but I bribed her by giving her the little prizes out of the cracker jacks boxes. I had a big collection so I'd give her a prize every day if she'd sit by me on the bus. Apparently, she liked me as well because the kids started teasing her about it and dared her to give me a kiss. One day, she leaned over and gave me a kiss on the cheek and I was mortified. ROH: You weren't counting on that. DA: No, I wasn't, but it was wonderful. I brought her home from school one day to meet my parents and I had her wait in the foyer so I could go tell my parents. They told me I had to sit down and eat right then. So, I went back to the foyer and told her she had to go home and that's the last memory I have of her. Anyway, we started grade school with kindergarten. I remember having to take naps in kindergarten. It was an all-day kindergarten not a half day, but we had to take a nap. I remember very little from first and second grade except that a third grader was misbehaving and his teacher sent him back to the second grade as punishment. It was just to shame him. I can remember my second grade teacher having him sit next to me and we were doing an art project. I looked at what he was coloring or drawing and how much better it was than what 7 I could create because he was older and it really impressed me. I remember some of the early books, Dick and Jane books that we had to learn to read from and how stupid they were. In the winter, my mother would worry about me getting cold, so she insisted that I wear long-legged underwear. I hated them and did not want to wear them, but I did because she insisted. She even bought a pair for my father just to show me, "See, even real men wear long underwear." We had gymnastics tumbling. On one occasion, we were going to perform in front of an audience and my mother was supposed to bring me some regular short underwear because we had to wear short shorts and t-shirts for this tumbling. She didn't show up in time and I had to roll that long underwear up and try and hide it underneath my shorts. I wasn't very successful and I was mortified. I don't remember anything about the tumbling. I just remember that terrible long-legged underwear. ROH: Did you enjoy school? Was it always something that you liked? DA: I always liked school. I enjoyed school from grade school throughout my university career. In fact, if I had the time and the patience, I'd go back to school right now. I don't really have the time and I don't really have the patience to listen to some professor's pontificate on things that I know as much or more about. I just wouldn't put up with it. ROH: Tell me where you fall in line of your siblings. Are you the oldest? DA: I am the oldest. I have a sister who is three years younger, another six years younger and another that is 13 years younger than I. 8 ROH: Are they all still living? DA: Yes. They're all still living. ROH: You went through third grade in Denver. Did you stay in Denver that entire time or did you move back and forth from Kindergarten to third grade? DA: We moved some. My parents were struggling financially. I just learned that probably in the last year as I've been trying to write a little history of my parents. They struggled and for some of the time that we were living in Denver, my mother took my sister and me to Idaho. She dropped us off at her parents' home in Idaho and left her parents to raise us while she taught school in another community. She had a license to teach school in Idaho and Utah, but not in Colorado. My father was basically living in Brooklyn at the time, so it didn't matter if she was in Idaho or Colorado because he wasn't coming home. There were no jets, it was all prop planes and it was expensive. He would come home about once every couple of months and wouldn't stay more than a day or two or three and he'd be gone again. He was building a veterinary drug company for Pfizer in New York. I also remember one time being with my grandparents in Kimberly, Idaho and my mother was asked to be a substitute teacher. There was a teacher that wasn't able to fulfill the teaching contract and my mother agreed to teach grade school for a month or so until they could find another teacher. Idaho schools started prior to the Colorado schools, so she put me in school along with my cousin while she taught our class. My cousin would call her Aunt Allez until 9 he was teased into calling her Mrs. Ashmead. I called her Mom until I was teased into calling her Mrs. Ashmead. For about a month she was my grade school teacher and then we went back to Colorado. In about 1953, the financial difficulties that my parents were facing were becoming a crisis. They needed more money. My mother found employment in Utah working for the state. She had completed most of her requirements for her master's degree in speech pathology in Denver, so she told my father she was going to move back to Utah. She couldn't work in Colorado, but she could in Utah. My father decided that it was time for him to resign from Pfizer, even though they offered him the presidency. He quit and came back to Utah with my mother. ROH: Do you know why he quit? DA: Because my mother was moving. I suspect that his employment was putting a strain on their marriage and it was probably heading for divorce if he didn't quit. That's purely speculation. I never heard the "D" word at all. I never saw any indication that my parents wanted to separate. They were both highly motivated individuals trying to rise to the top of their careers, but when it came to the family and the marriage they pulled back together and my father decided to sacrifice his career to go with my mother back to Utah. He didn't quit immediately and move back to Utah. He moved to Utah and subsequently resigned from Pfizer two years later in 1955. 10 My mother went to work for the state of Utah in the education department as a speech pathologist. She went to the University of Utah to finish her degree and was awarded her master's degree at the University of Utah. She worked for the state of Utah for about a year and was then offered a position in Davis County to start a speech and hearing program. She accepted that and we moved to Kaysville because it was the center of Davis County so she could move in either direction. She started the speech and hearing program for the county initially on her own, but it grew into two employees that worked for her. Plus, she was supervising 12 students from the university who were also working for her. The speech and hearing program in Davis County became the model for the rest of the state. It then became the model for other countries. I can recall that she was invited to the Soviet Union to train them on how to set up a speech and hearing program for their school system. She went elsewhere around the United States on behalf of the state of Utah to teach others how to do this. She became quite well-known in this area and by the time she got her doctorate, she was one of six people in the world qualified to do what she did and the only woman. I am proud of her. She graduated the same year with her doctorate that I got my bachelor's from Weber. I've got pictures of her in her doctoral robes and me in my Weber State robes. ROH: Do you recall any conversations about why you weren't all just moved up to New York? 11 DA: My mother did not want to go any further East. During the First World War, my father worked on a research project to stabilize penicillin so it could be used to treat the wounded soldiers. He was successful in developing a stabilized form of penicillin. It became widespread in its usage around the world because of the work he did. While he was at Bushnell General Hospital, he started to work on an amino acid therapy for soldiers that were burned. Burn patients were losing amino acids, and the doctors said, "We have to give them amino acids." However, the amino acids were so vile that most soldiers that tried to drink the concoction would vomit it back before they could even get it swallowed. Some started even before then as they got it close to their nose. My father started working on a palatable form of amino acids. It was, for the most part, developed before the end of the war, but not in its final stage. The drug company, Mead- Johnson, hired my father at the end of the war to go back to Evansville, Indiana to finish the project. My father went back there and joined their research and development group and finished the project. In fact, if you look at the drink "Ensure" and the infant formulas, all of them have their genesis in the work that he did. I've had scientists tell me that they actually saw the notebooks that my father had written at Mead-Johnson and saw what he developed. During that time, I was an infant and I was left with my grandparents while my mother went with my father back to Indiana. When he completed that research, Mead- Johnson offered him full-time employment, but neither of parents particularly liked living in Indiana. They went on to New York, then to Florida and elsewhere 12 for several weeks looking around and neither of them were in love with what they saw. I suspect that my mother in reflecting on those initial trips said, "I don't want to go any further East than Denver. I was born and bred in the West, I'm going to stay in the West and I don't want my kids growing up in the East." They had purchased a home in Denver. I suspect they were having trouble making house payments, but it was still their home. I know that my mother did not have a car which made it difficult with two babies and having to take street cars to get wherever she wanted to go including a grocery store. ROH: It was probably rough. Let's continue with your education. DA: Our first home when we moved from Denver to Salt Lake was near a school where I went to the fourth grade. The principal was Mr. Walker, who plays a role a little bit later in my life, so I'll come back to him in just a minute. In the fourth grade, we lived near the school. I had a girlfriend. I had lots of girlfriends. ROH: You did. DA: I'm not a Latin lover but I had lots of girlfriends. I had a girlfriend named Sandra West. My father loved to tease and of course at that age these girlfriends are secret girlfriends. Somehow, he found out that my girlfriend's name was Sandra West. I can remember him teasing me about that with my cousins. They were trying to discover what my girlfriend's name was and I wasn't about to tell them because it was secret. My father said, "Well, it isn't north, it isn't south, and it isn't east…" Then he stopped. I was mortified that he had told them. ROH: Now I know where you get your sense of humor. 13 DA: Her parents were friends with my folks, and I don't remember where, but it was earlier than just being in the neighborhood. Anyway, she was my girlfriend in the fifth grade. Then, we moved and Mr. Walker had a home that was about two or three miles from the school. The house that we were living in near the school was on a one year lease and the owners came back and they wanted their house, so Mr. Walker said, "Well, I have a rental house next to my house, you can come and live in it." My mother said, "Yeah, but I don't want to put my kids in a different school again." He said, "That's not a problem, they can stay in the same school and I'll take them to and from school." My parents agreed and we moved to a house on the Mill Creek east of Sugar House which had a big impact on me. I'll tell you about that in a moment. Anyway, this thing with Mr. Walker didn't work out. He left for school too early in the morning for us, so my parents had to take us to school. My sister and I, who were both in school there, didn't like waiting until 4:30 or later for him to get around to going home. We began walking the three or four miles to home. He never transported us really. ROH: That's a long walk. DA: It was, but we had to do it. There was no other option because my mother was working full-time and my father was still traveling. So, it was either go with Mr. Walker or walk home. This house was on the Mill Creek and it was a wonderful experience for me. All of my free time was spent exploring the woods along the creek and getting involved with the creek. When I think about it now, it was probably dangerous, but I didn't think about that. I was in the water and I did all sorts of things. I collected bugs and animals on the Mill Creek. I just thoroughly 14 loved it so much that I vowed that when I grew up I was going to have a home on the creek. After my wife and I were married, I searched for years for a creek and finally found one. We did build a home on the creek. It was because of that one year experience on the Mill Creek. ROH: Is it in Salt Lake? DA: No, it's in Fruit Heights. We built it on Baer Creek. When my wife and I found the creek, I followed it and found some land that I liked and tried to buy it. They wouldn't sell it to me. I found some additional land on the creek that I really liked and went to Davis County to find out who owned it. I found the name of the owner and went to him and said, "I'd liked to buy some property." This was all undeveloped property. He said, "Well, if I were to sell that land I'd have to have $12,000 an acre." I said, "Well, great. I want 3 acres." He said, "But I don't want to sell it." I said, "But I want it." So, for an entire year every week I either went and saw him or telephoned him to see if he would change his mind. Finally, after a year I had worn him down to the point he said, "Just take it." So, I bought the three acres. It was never a question of how much I was going to pay. It was just trying to get the land. We bought the land and ultimately built our house there where we still live. That was in 1976. ROH: Have you ever been back to the original Mill Creek house? DA: No. In fact, I question whether or not I could even find it. I probably could if I looked up an address, but we always called it the chicken coup because it looked like a chicken coup. A flat roofed chicken coup that had just been renovated into 15 a house. It was in a cul-de-sac with two other houses. Mr. Walker's house was the most elaborate. Then there was a second house that was next to his and it had solar panels on the roof. It was a solar energy house, which really would have been Avant Garde. I can remember the solar panels. I don't remember the people or what the husband did. Across from Mr. Walker's house in the cul-de-sac was the chicken coup where we lived. ROH: Were your sisters all born at this point? DA: No. I was born in Brigham City and my next sister was born in Salt Lake in 1947. My father was living in Denver trying to set up a home for my mother and me when my sister was born. My mother went into labor, and she didn't have a telephone so she went to the neighbor and used the neighbor's phone to call a taxi to come and get her. The taxi dropped her off in front of the hospital, took the money and said, "Goodbye." My mother went in with her big suitcase. She talked about only having one suitcase, the one she used when she went off to college to Utah State University. It was a big suitcase, not an overnight bag, but she lugged the big suitcase in and had the baby. She called my father and he got in the car in Denver and drove back to Salt Lake. My sister was born by then. He saw her for a couple of days and got back in his car and went back to Denver. My mother was in the hospital taking care of herself because he couldn't leave work. In Denver, my second sister was born in 1950. My father was at home and my mother was taking courses at the University of Denver. One of them was an arts and crafts course. I don't know why she was doing that, but the instructor 16 told her that regardless of the fact that she was pregnant, if she missed classes, she would be dropped from the program. When she went into labor, she had my father go to the class to take her place. The instructor asked my father what he wanted to do while he was there and he said, "Well, I'd like to carve a horse out of wood." The instructor said, "There's no way you can do that. You'd have to be trained for years and years to balance the horse. You just can't do it." So, my father went home and took out his pocket knife and carved a Tennessee Walker perfectly balanced on two feet with all the right muscles and everything. He took it back the next week and said, "Here." He'd never done anything like that before and it was a wonderful thing. That started his woodcarving hobby. He was extremely good at it. All of the pieces were professional pieces. On one occasion, I had two coloring books, a Roy Rogers coloring book and Gene Autry coloring book, each cowboy was featured on his horse on the cover of these coloring books and each horse was rearing. My father looked at the pictures and carved the two horses out of wood. Each horse was about 12 inches tall and rearing. He mounted them on a wooden base so it appeared that the two horses were fighting. It was just beautiful. He carved horse heads. Each head was about 8 inches tall. They were so realistic that they even had the blood vessels in the horses head. He knew animals intimately and he carved them accordingly. He was very, very good at it. Speaking of carving, it reminds me of another thing with my father and mother. I had cowboy heroes when I was a kid and one of them was Hopalong Cassidy. I just loved him. He was great. I also liked Roy Rogers. I wanted to 17 change my name to Roy once upon a time. Hopalong Cassidy was one of my heroes. I not only watched him in the movies, but I would buy the comic books whenever I could get my hands on one. It was rare that I got a comic book because my parents didn't have much money. One of the comic books that I did purchase showed Hopalong Cassidy being manipulated by the bad guys. The way they portrayed that manipulation was by attaching strings to his feet and hands to make him into a puppet. That was the picture on the cover of the comic book. So, I told Santa Claus I wanted a Hopalong Cassidy puppet. I must have been six or seven at the time because I still believed in Santa Claus. Obviously, a Hopalong Cassidy puppet did not exist, even though my mother searched high and low in the stores to find one. They didn't exist. So, my father took wood and carved this Hopalong Cassidy puppet. He carved the hand with the arm up to the elbow and he attached that to the upper part of the arm wrapping it with cloth so that there was a joint that allowed the arm to move. Then, he attached the arm to the shoulder with a cloth so it could also move. My mother sewed the clothes for the puppet. Hopalong Cassidy dressed in a black outfit, so she freehand sewed all of the clothes to dress the puppet in. Where they found them I don't know, but they also found little cowboy boots that they put on him, as well as a hat and pistols. I don't know where they found the pistols, but my father had to make the holsters for the pistols out of leather. They attached strings to it and I got a Hopalong Cassidy puppet for Christmas from Santa Claus. It was a prized possession. My mother says I put on a Hopalong Cassidy puppet show for my school class on one occasion. I don't recall that, but 18 she talked about it. At some point, the puppet lost its strings, but I still have the puppet. That is a prized possession that my parents made for me. ROH: What it must have been like to see that on Christmas morning. DA: I can't remember seeing it Christmas morning, but that puppet has been part of my life as far back as I can remember. My father was extremely talented at carving wood and did so until his mid to late 70's. At that age he developed an allergy to the sawdust in the wood, so he couldn't carve anymore. The last thing he carved was a covered wagon with eight horses pulling it, which I have in my house. It's a beautiful thing. After that, he decided to make bronzes. I have a good friend who is a professional artist who has made millions of dollars with his artwork. One day, I was going to have lunch with him and my dad asked me to ask him how to make a bronze sculpture. I did and my friend said, "Well, you make a skeleton out of wire or whatever and then you put the clay on it and once you put the clay on it you put it in the oven and bake it. When that is done, you take it to the foundry and it is cast by the foundry." That's as much as I told my father. He said, "Okay." He sat at the kitchen table with a pair of pliers, coat hangers, and a torch and he welded pieces of wire together to make a skeleton. Then, he used clay and made his figurines. He then put them in the oven and baked them before taking them to the foundry. He's done beautiful sculptures. His first sculpture is of two fighting elk. You may or may not have noticed in the foyer at Albion, there's an eagle perched on a limb. That's another one he made. This is all amateur, but they look 19 like professional pieces. He also created one of a cowboy that has roped a buffalo which resulted in the cowboy, horse, and the buffalo all being in trouble because they are all tangled together in the rope. Another one that I thoroughly enjoy is a pond with swans on the pond. It is a beautiful piece. ROH: How old was he when he started doing bronzes? DA: He was about 78. He died when he was 82. He would produce them and give them away. He could have made a living as an artist if he wanted to, but he didn't. He just did it as a hobby. ROH: Today is Monday, October 29, 2012, we are in the offices of Albion with DeWayne Ashmead and Rebecca Ory Hernandez from Weber State. When we were talking last week, you mentioned this really nice picturesque setting along the creek. DA: The Mill Creek. ROH: I wanted to pick up from where we left off there. DA: We moved to Kaysville to a rented home in 1955. I started the sixth grade at Kaysville Elementary School. It was interesting. I have thought about that several times and I don't know why one thing stands out in my mind. I had no friends until I went to school, so I was in the process of trying to make friends. We had our first recess and there were two boys in the class who were leaders. They were the top kids. I was a little skinny new kid on the block and when we went out for recess the boys all decided they wanted to play football. I had never played 20 football in my life. I didn't know how to play it or anything else, but one of these kids picked me to be on his team and that really made me feel good. He asked me what position I played and I said, "I don't know." He put me on the line and I promptly got knocked on my fanny the first time. I always respected that kid because he picked me and stood up for me at a time that I needed someone to do that. He didn't become a close friend, but throughout my junior high and high school days he was a kid that I looked up to. The sixth grade probably was a turning point in my life. My teacher was a man by the name of Elmer Wilcox, and he really liked science. He would take us on field trips. We went out to the Salt Lake and dug up crystals. He liked rocks so we collected rocks. He had a three stage microscope of his own that he brought to school to show us the invisible world. I became fascinated with that and for whatever reason, he took a liking to me and he would give me this microscope to take home on weekends. I was absolutely thrilled. I lugged this microscope in its wooden box home to look at things under the microscope. I studied all kinds of different things like water from the swamp or hair. I was just absolutely fascinated with it. Because of my interest, at Christmas my mother went to the University of Utah and purchased a three stage microscope from their surplus equipment. It was an old microscope, but it was still just like his as far as effectiveness was concerned. It was a professional microscope, not a toy. As the school year went on I became more and more interested in all of the aspects of science. I hadn't picked a single discipline. He fostered that and continued to encourage me in so many ways that he has always stood out in my 21 mind as one of the people who truly influenced me. When I entered the seventh grade, I went to Central Davis Junior high School in Layton. The science teacher at Central Davis at that point in time considered teaching science as just a job. He didn't really do much to encourage me or to help me with my scientific interests, but then my father started working with me. My father was deeply involved in the sciences and the fact that I was expressing interest in the same thing encouraged him to get involved with me. I wanted to enter a science fair in Utah and I decided that I would like to build a robot that was somewhat mobile that would speak through a record player by remote control. My father helped me build it and I won first place in the state. ROH: That sounds really ambitious for that age, how did you come up with that idea? DA: Actually, I read an article in Boy's Life scout magazine about a robot. It just intrigued me and I thought, "I want to do one like that." So, we did. In the eighth grade, I got more sophisticated and built a cloud chamber so I could see radiation particles from radium as they would go through an artificially created cloud. I won first place. I can't remember what I did in the ninth or tenth grade, but I won first place there. In the eleventh grade, I was working full-time at Albion while going to school full–time. I'll come back to that later. My father and I were collaborating on a drug to dissolve kidney stones and I had done a considerable amount of research on my own dissolving kidney stones in sheep. I presented my research on that and I won first place in the state and was subsequently sent to the national science fair with that research. Unfortunately, we drove to Seattle 22 where it was held and I had left part of my project at home and forgot it. The result was that I didn't do very well at nationals, but that's the way it goes. ROH: Did you participate in science fairs all the way through high school? DA: I did. I became known as, I guess in today's vernacular, a nerd. I was selected as the Sterling Scholar for science my senior year of high school in 1961-1962. I had a reputation for being quite intelligent and deeply involved in the sciences. Between Elmer Wilcox and my father, the two of them really fostered that love of science which continues to this day. ROH: Did you have any other friends that you would work on these projects together with? DA: I had friends, but none of these friends was as involved in the sciences as I. I didn't make friends easily. I was very shy and basically a loner. A lot of my research projects were too complex for kids to understand. They didn't see the value of them, so they would ignore me. ROH: Was that the end of your football career then? DA: In sixth grade? Absolutely. To this day, I really don't care for football. I shouldn't say that. I should say that I enjoy watching the game, but I am not passionate about it. ROH: It's really quite something to be that involved in science all through and it's no surprise then that you continued on into your career. You won lots of awards in high school and when you graduated as a senior, what did you do? 23 DA: I chased my girlfriend. ROH: You had a lot of girlfriends. DA: Well, I only had one that was important. That's the one I married. ROH: When did you meet Jill? DA: I met her as a junior in high school. We met in a history class because the teacher assigned us seats in history according to alphabetical order. I was the last "A" and she was the first "B" so she sat right behind me in history. She was a cute little girl, so I asked her for a date and she turned me down. I asked her for a second date and she turned me down. When I asked her a third time I figured, if she turns me down the third time I'll never ask her again. ROH: What were the dates? DA: I don't remember. I had a reputation of being a nonconformist in high school too. The fact that I'm science on the one side is one thing, but I went clear over on the other side because I was trying to fit in. I really didn't fit in anywhere in high school. She basically turned me down because of my reputation. The third time, she accepted. ROH: What reputation are we talking about? DA: I had the coolest car in school and I raced. I raced at the drag strips and I would race on the streets. You didn't ask me about that. ROH: Well, tell me about what you did for fun? 24 DA: I played with my car and still play with my cars. Finishing up with Jill though, the third time I asked her for a date she accepted and before we were out of our junior year in high school we wanted to get married. After that, we just continued to date through high school. I had several scholarships to various universities and she was going to go to Weber College, so I followed her to Weber rather than taking these other scholarships. Looking back, it was a good thing. ROH: So back to the car story. When did you get your license or were you driving before you got your license? DA: Oh yes. I started driving at about 13 or 14. I got my first car about a year before I got my license. I had a 1950 Mercury. I customized it, lowered it and put loud pipes on it. I got all sorts of tickets and generally not the same one twice. I raced that car. ROH: How did you buy your first car? DA: Actually, it was given to me. I got it from my parents. My parents bought this 1950 Mercury and had taken good care of it. It was really a good car and I probably destroyed it. I just thoroughly loved the car. I can remember one time, I wanted to leave high school early and the only way out at that time was through gates on the parking lot. They were locked during school hours so you couldn't leave school. On one of the exits there was a space between the pole that held the gate and another pole that was just wide enough to let the car slip through with about an inch or two on each side. My friend and I decided to leave school early one day by slipping through this space. That gate was between two 25 buildings. My car was so loud with the noise of the exhaust reverberating back and forth between these two buildings as we were trying to get out that it attracted everyone's attention. It brought every kid in the high school to the windows to watch us leave school. Shortly thereafter, they welded stakes perpendicular to the gate pole so I couldn't get out. I really liked the car. I liked cars because it gave me the freedom that I didn't have before. I went everywhere in that car. It was my whole life. I put over $1,000 into customizing the body, which in 1962 terms was a huge sum of money. I did a lot of the work myself and made a few mistakes, but I still enjoyed it. When I was a senior in high school in 1962, I decided I wanted a new car, so I went to the Oldsmobile dealer in Ogden and ordered a new car. I bought a 1962 Oldsmobile Cutlass in the last part of my senior year in high school. Jill and I dated in that car. Later, I sold it, but a few years ago when a car like it came up for sale I went and bought it just to try to recapture our youth. It didn't work, but Jill and I still enjoy putting the top down in that convertible and just driving. We still do it. Destroying the ozone layer is just a lot of fun because that's what we did when we were kids. We would drive up and down Washington Blvd and I would drag race anyone that wanted to drag race. I'd race on the streets and I would accelerate to about 80 miles an hour on Washington Blvd. ROH: Where on Washington Blvd.? DA: From stoplight to stoplight. Very rarely did I ever lose a race. I was a fast driver and had a reputation for always having a very fast car. 26 ROH: So that's why she was turning you down? DA: Yes. ROH: Are you still racing up and down Washington? Have I heard anything about you in the blotter? DA: No you have not. I haven't had a ticket for probably 25 years. ROH: Where do you ride now when you go for drives? DA: Generally on the back roads. The cars that I drive are very expensive and many of them are one of a kind, so people have a tendency to drive into me as they are looking at the car. So, I just avoid major highways and stay on the back roads where people don't see me. I drive for the sheer pleasure of driving and the experience of driving. With some of the cars you can put the top down and as you drive along you can smell the smells and hear the sounds and we just enjoy it. ROH: You loved science, cars and you obviously loved girls, one in particular. DA: That's right, one in particular. ROH: Jill is her nickname, so what was her maiden name? DA: Her real name is Eugele, which she hates and I love. I think it's a very pretty name. She was named for her uncle Eugene who was in the Second World War and not expected to come home. She was named Eugele Baird and nicknamed, Jill, which she prefers. 27 ROH: When did you and Jill get married? DA: That was in 1966. Probably didn't think I would remember that did you? ROH: I'm surprised you waited that long. DA: Well, you have to understand the dynamics. I followed her to Weber and we decided that we couldn't afford to get married and we should wait until both of us graduated from college. Jill was very religious, but I was not. She played better poker than I did. That's the way I describe it. She told me that she would not marry me unless we were married in the L.D.S. temple. I saw absolutely no reason to do that, but I would not be hypocritical about it and just go to the temple just to make her happy. We're all hypocrites, but for the most part I detest hypocrites. I started to study the Mormon Church to show her where she was wrong and why we didn't need to be married in the temple, and ultimately became converted myself. After I did that I went to her and said, "I think I need to go on an L.D.S. mission." She said, "Okay. You go and I'll wait." As luck would have it, I was called to go to France. The kids today go for 2 years and for part of that two year period they go into a very intensive training session where they learn the language. Back then, none of that training existed. If you went to a foreign country you went for two and a half years and the church figured it took you six months to learn the language and then you became effective. So, I went to France for two and a half years. ROH: What part of France? 28 DA: It was called the French Mission. I served in Paris, Bordeaux, Rennes, and Pau. Basically, the Western and Central part of France. ROH: That's pretty big territory. DA: Back then, there were only two missions in France. There was the French Mission and the French-East Mission. The French-East Mission covered Eastern France and the French speaking part of Switzerland. While I was there, they made the Franco-Belge Mission which was all of Belgium and the Northern part of France. Incidentally, that is where my youngest son went on his mission. I went to France for the two and half years and came home. I was determined to marry her as she was to marry me. Her parents didn't like the idea. They did everything they possibly could to persuade her to start dating boys while I was gone on my mission. She refused, and that created a lot of problems for her. She wrote me every day and would send the letter to me once a week. I would send her a letter every week. I would go without meals in order to save enough money so that by the time the two and a half years were over I had enough money to go to Belgium and buy a diamond ring for her. I designed it and purchased it. I came home in March of 1966. We were married in June and lived happily ever after. ROH: Where were you married? DA: We were married in the Salt Lake Temple, just like she said. It scared me to death. ROH: Did it? 29 DA: I was terrified. I tried to talk her out of it all the way to the temple. She wasn't about to listen to me. It was an off-handed way of talking her out of it, you know, "I'm too cool. I'm not going to back out," but I sure tried to talk her into backing out. I was terrified. I was also in a lot of pain. I had broken my foot the day before. ROH: How did you do that? DA: A plate glass mirror fell on it right across my foot and broke it. I refused to cast it because it would spoil her wedding pictures. So, I was in a lot of pain. ROH: Did you cast it after your wedding? DA: No. We left on our honeymoon and she did all the driving and I did all the moaning. ROH: Where did you honeymoon? DA: We went down to Bryce Canyon and I kind of hopped over the edge of the canyon and looked at it and said, "Okay, let's go." I was in too much pain, so we came home after a honeymoon for 3 days and I went back to work. ROH: All this time you were working for Albion, correct? DA: Yes. My father started Albion in 1956. He had previously been working for Pfizer and was in the line for the presidency of Pfizer. He was in senior management of Pfizer when he quit and came back to Utah where he started Albion. He had $250 and that's what he used to start Albion with. He had a concept that no one else had ever thought of and that was to sell veterinary pharmaceuticals to 30 farmers and ranchers. In 1956, if you had a sick animal, you would go to veterinarian and say, "Come look at my animal." He would look at it and you'd tell him what was wrong and then he'd sell you the drug at twice what he paid for it. What my father wanted to do while he was at Pfizer was to start selling these pharmaceuticals directly to the farmers and ranchers instead of going through the veterinarians. Pfizer refused to do that, so my father struck out on his own to show that it could be done. Well, the area that he envisioned was the Intermountain area in Utah, Idaho, Wyoming, Montana, Arizona, and Nevada. He had to travel throughout that area calling on the farmers and ranchers because no one knew that such an outlet for veterinary drugs existed. He had a retail store between 24th and 25th Street on Grant Avenue in Ogden. It was ideally located because the drugs that he sold throughout the Intermountain area could be packaged at the store and then taken to the post office which was on the corner of 24th and Grant or to the bus depot which was on the corner of 25th and Grant. So the store was half a block either way. Because he was out selling, someone else had to package and ship these drugs. At the ripe old age of 12, I went to work. I took a commuter bus, which was the Lakeshore Bus Line that went between Salt lake and Ogden. I'd pick it up in Kaysville, ride the bus to Ogden to open up the store after school. I would take the orders my father had written, package them and take the packages to the post office or the bus. I'd close the store at about 7 or 8 at night, 31 get on the bus, go home, do my homework, and go to bed. From that point forward, I just worked there. When I was on my L.D.S. mission, my father wanted me to come back and join him full time at Albion when I completed my mission. I said, "No, I don't want to." We had a lot of negotiations by correspondence and ultimately I said, "Okay. I will come back, but I won't work for you. I will work with you, but I won't work for you. Furthermore, if I come back, I would expect you to sell me part of the company at fair market price because I would never want anyone to say you gave it to me. So, I'll buy it and if you'll meet those two conditions, I'll come back." He said, "Fine." So, I did and by the time I got home he had named me the Vice President of Albion which really sounded cool until you saw all the work I had to do. Shortly after returning, I married Jill and went back to school at Weber while still working full time. Prior to my mission I had majored in chemistry at Weber College. While I was on my mission, I realized that if I were a chemist I would have to work for someone else. But, if I were a businessman, I could hire all the chemists I wanted. So, I changed my major when I came back to Weber and majored in business. I concurrently worked full-time at Albion and traveled extensively which made it very difficult to go to school. My father and I divided the responsibilities. He took production and R & D and I took marketing and administration. Part of my job was taking Albion from a small regional company to a national and then international company, which I did while I was still going to school at Weber. 32 ROH: How long did it take you to go national and then international? DA: Relatively quickly, probably a year or two. I was traveling a lot. I remember one convention that I went to that happened to be in Colorado that still stands out in my mind. I flew into Denver and arrived in the early evening concurrently with a blizzard that hit Denver. I had to go up to Ft. Collins, Colorado, so I rented a car. That was a terrifying ride on the freeway because the road was all snowed in. I arrived there late at night. The next morning I got up and went to work. I spent all day on the convention floor assisting one of my customers. That night, the customer wanted to go out to dinner and invited me to go with the employees. I told them I couldn't go to dinner and went back to my hotel room to study for a test that I had to take the next day when I got back to Utah. It was hard, but it was okay. Jill was working at Red Cross, but then she had the audacity to get pregnant on our honeymoon and nine months later our son came. She was awfully sick during her pregnancy so she quit and the responsibility of taking care of my wife and my soon-to-be baby was mine in addition to going to school. After he was born, she would come over to the college at noon and bring me a sandwich that I would eat as we walked back to the apartment where I'd get in the car and head off to work. I'd work until 8 or 9 at night and come home. I was still an undergrad. So, I did that and graduated from Weber. ROH: What year did you graduate from Weber? 33 DA: I think it was 1969. I went on and got a doctorate from Pacific Institute that was chartered by the state of California to give doctorates for research. It was not an academic degree, it was a research degree. I got that and later I went back and got an academic Ph.D in nutrition from Donsbach University in California. They wanted me to attend classes there and I just didn't have the time. I negotiated a deal with them that as long as I could pass the tests, I wouldn't have to go to class. Although everything was done by mail back then, the experience was much like doing coursework online today. I suppose in some ways I was a pioneer in doing online education. I graduated with a 4.0 from Donsbach and just continued on. ROH: You never got a master's? DA: I never got a master's. I have often wanted an M.B.A., but I'm too old and I don't have the patience. I don't need it, but I would like one. The biggest thing is that I don't have the patience. I can remember even in my undergrad taking a class in advertising and the professor wanted us to advertise an imaginary product. At the time, I had started a small advertising agency while working at Albion. I don't sleep much. Anyway, I had developed a campaign for a product. I developed the whole campaign, so it was not cheating. I had done absolutely everything. I didn't have the time to do busy work on an imaginary product, so, I took what I had done and presented it to the class. It violated some of the principles he taught. He got his master's degree at the University of Utah and drove 40 miles to Weber where he spent the rest of his life. He never had any practical experience in advertising. He started criticizing me in front of the class and I remember that I 34 lost my temper. I told him that he didn't know his fanny from a hole in the ground and I laid out what this advertising campaign had done for the company. Well, he was embarrassed and angry and he gave me a "C". I deserved an "A" but he gave me a "C". He never forgot or forgave me. He had a reputation for pulling kids out of the line as they were graduating and would say, "You can't graduate." I don't know whether that was true or not, but I believed it. When I was graduating I took my cap and partially covered my face before turning my head so he couldn't see me as I marched by. I was afraid he'd pull me out of line. He also became my major professor and made me jump through hoops to graduate. It was just a miserable time. The only consolation was that after I graduated, Weber offered me a job to replace him when he died. I didn't take it, but they did offer it to me. In my senior year, I joined a business fraternity because I was led to believe that it was where you would make contacts and that would be good for business. It isn't, but I was led to believe that. On one occasion they had arranged for us to go to a bank to tour the building and interview the vice president. We went down to what was then Commercial Security Bank on 25th and Washington in Ogden. I can still remember talking to the vice president. One of the kids had the audacity to ask, "How much do you earn as a vice president of the bank?" He puffed up and said, "I earn 450 dollars a month." I said, "Well, I earn more than that as a student, why would I want to be a banker." He looked at me and said, "Well, we get to play a lot of golf." I've never learned how to play golf, so I missed out on that opportunity. 35 One last thing on Donsbach University I ought to mention. About 1980, when four of my kids were in school, they were complaining about school work and saying that I didn't understand what it was like to go to school now because I went back in the olden days. More than anything else, that is what pushed me to attend Donsbach. I wanted to prove a point to them. I enrolled and I graduated one year later with a 4.0. I would come home from work and take care of my fatherly duties until about 9:00 p.m. I would study from 9:00 p.m. to usually 1:00 a.m. I would get up at 6:00 a.m. and would study again until it was time to go to work, work all day and repeat that whole thing. As I said, I graduated with a 4.0, wrote my thesis and got that approved and everything within that one year. The only time I went to California as it related to Donsbach was to get my diploma when I marched through at commencement. My kids came with Jill and me to commencement and after I got my degree, I turned to my kids and said, "Don't you ever tell me that I don't know what it's like." After that there was never ever a discussion about going to school or anything else and all of my kids have graduate degrees. ROH: Tell me about your kids. How many children do you have? DA: Five or six depending on how you count it. That always bothers a lot of people when I say that. I count it as six, but I have five kids. The sixth kid—a Navajo woman gave me her daughter and said, "She's yours, you raise her." I raised her as my own. I never formally adopted her, but I raised her, educated her and sent her to college. She still calls Jill and me "Mom" and "Dad" and her kids call us 36 "Grandma" and "Grandpa." As far as I'm concerned, she is a daughter. My blood kids all accept her as a sister. She's just one of us. ROH: What is her name? DA: Her name is Laurice. My first child was Stephen, who came about nine months after we were married. My next child was Jilane. She got her name while I was still on my mission. Jill and some of her girlfriends were composing names for their future children at one of her parties and she composed a combination of Jill and DeWayne. She wrote me and told me that her first daughter was going to be named Jilane. Next was Brett. Then came Angelique Racquelle—very French. My last was Heidi. ROH: Are any of them working in the business? DA: Three of them are. All of them have worked here. By the time my kids turned 12 or 14 at the latest, they had to go to work. They had to pick and choose what school activities they were going to participate in because they had to work. By the time they were sixteen they had to buy all of their own clothes. At 14, they would be preparing the meals and helping work around the house. Besides working, they had to work around the house and do yard work, but they didn't get paid for it. For better or for worse, none of my kids ever got into trouble. They were too busy working and doing other things. They never got into drugs or anything. All of them are workaholics and every one of them has risen to the top of his or her profession. All of them have had the opportunity to work at Albion and three of them elected to stay. Stephen joined Albion full-time while he was 37 married and a student. Angelique joined Albion after she got her master's degree and became a CPA. She was recruited extensively by most of the national CPA firms in Utah. She was an outstanding student. She chose to come to Albion although I did not have anything to do with it. Albion had to compete with the CPA firms to get her. Brett got his MBA and joined Albion after that. Jilane is the head of the English department at a junior high school and also teaches. Heidi teaches creative writing at a high school as well as having started her own business. ROH: You have quite a large family now. Did they get to earn allowances when they were younger? DA: No. Working around the house is what they owed me for giving them life. After I got married, I hit the road and was gone probably 60 percent of the time or more. On one occasion, I wanted to put in a spur on my sprinkling system and Stephen had helped me repair our sprinkling system in the past. He was about 13 or 14 at the time. I told him, "I want you to run a spur off there. I'll be gone on a trip so you just do it." He did and it worked very well. I still use it today. Another occasion, I told him to run a spur off in another area which had to go underneath the sidewalk. I didn't tell him how to get underneath the sidewalk, which was my mistake. So, he took a sledge hammer and broke the sidewalk to put the spur in and we had to pour cement and redo the sidewalk. They were expected to work and work hard and they did. When they were out working, they worked as adults—period. I worked with them whenever I 38 could, but the money that they received is what they earned from their employment. They had to learn how to budget it. I did one thing when they turned 16, I gave each of them a credit card and warned them about getting into trouble with it. Everyone did and every one of them went through the pain and misery of having to pay it off because I wouldn't pay their debts. It taught them the use of credit as well. I remember my oldest son, Stephen, still had a debt and he wanted to go on an LDS mission. I wouldn't pay his credit card off, so he had to stay home for several months to earn enough money to pay off his debt before he could go. ROH: Did all of the kids go on missions? DA: No, just my two boys. ROH: Did they go to France as well? DA: Brett went to France and Stephen went to Arizona. His Arizona mission was Spanish-speaking so he had to learn Spanish. He had to speak completely in Spanish all the time. ROH: What part of Arizona? DA: It would have been the Southern part. Tempe was the mission headquarters, but he spent most of his time in the South dealing mostly with illegal aliens. ROH: Is there anything else you'd like to add about your kids? 39 DA: I'm proud of every one of them. They're all good kids. They married well and everyone is a productive member of society contributing to the betterment of society. I'm proud of them. They are just good kids. ROH: Can you tell me a little bit more about this daughter you raised from this Native American woman? How did that come about? DA: The Mormon church had a program in the earlier days called the Indian Placement Program where they would bring kids off the reservation, house them with Caucasians, and let them go to school in a better environment. The church was in hopes of bringing them out of poverty, alcoholism and things that are associated with the reservations. Laurice started in that direction with someone else. She was not doing well in the school program and was a "D" and "F" student. She was basically dropping out of the program and they talked her into coming back. I was just asked to take her because she was failing. I said, "Fine." I treated her just like one of my kids, my oldest daughter had moved out so Laurice had a bedroom to herself. Angelique was older than she and Heidi was younger than she and both were straight "A" students. One pulled and the other pushed Laurice. She went from "D's" and "F's" to straight "A's." When she graduated, she wanted to go back to the reservation. Her ambition was to get a couple of horses and ride them on the reservation. I said, "There's no way in the world I'm going to let you do that. You've got too much potential and you cannot do that." She said, "Well, this program is over." I said, "I know, but there's still no way I'm going to let you do that." Her mother had come 40 up to her high school graduation and she could not speak English, had no electricity in her Hogan and had no running water, yet she gave this girl a computer for graduation and gave her to me at the same time. She said, "Keep her." So I did. I sent her to Weber. In fact, the future president of Weber, Ann Milner, pulled strings to get her in because while she received "A's" while she was with us, there were "D's" and "F's" from before so she was not really a good candidate as far as the university was concerned. Ann pulled strings for me at my request. Laurice earned "A's" at Weber too. Ultimately, she married and has remained here in Utah. She's a good kid. She's got two kids that are straight "A" students too. In fact, I just got an email from her this weekend telling me about what was happening with her kids. ROH: How old are her kids now? DA: They're in junior high and high school. ROH: You raised wonderful children and some of them work here. I find it interesting that the other two work in English related fields similar to your mother. DA: Well, blame it on my grandfather. One of my grandfathers had an eighth grade education. The other graduated from the University of Utah and spoke Latin fluently. Both were farmers, but my grandfather that graduated from the University of Utah had the uncomfortable habit of correcting everyone's English. In fact, my father remarked that it got to a point with him that he refused to speak around my grandfather because his grammar was so atrocious. My grandfather passed his habit on to my mother and she was a stickler for grammar. She 41 passed it on to me and I passed it on to all of my kids. I don't correct people like my grandfather did, but I would correct my children and I expected them to speak properly. I also passed on to them a love for books. I've got a room that is probably about a third the size of this office that is a formal library with bookcases that are perpendicular to the wall going floor to ceiling. I have thousands and thousands of books in there and I encouraged my children to read and to read the classics. We would talk about them and they love books. All of my kids are voracious readers and whenever I had the time and was in town, I would correct my children's written compositions when they were in school. I even did it when they went to college. Speaking correctly is important and they passed it on. It was my grandfather's fault. ROH: What was your grandfather's name? DA: Rupert Morrill. ROH: Today is November 26, 2012, we are picking up oral history with DeWayne Ashmead in his office with Rebecca Ory Hernandez. DeWayne, you were getting ready to tell me about a funny story. DA: In the early 1970's, we needed to establish some of our products nationwide. I went out and lectured and worked with a customer and his customers for about six months. I would leave on Sunday and come back on Saturday and turn around and do it again for about six months straight. I just worked very hard. One of the companies I was working for was in the Midwest. On one occasion, I flew 42 into Chicago and a company man picked me up in the middle of a terrible snow storm. In the Midwest, the snow drifts. We went to one place where I was scheduled to speak that had 250 people committed and not one person showed up. So, we went to the next town where we were going to do this again, but on the way we were going down the road and the snow drifted. It was 10 or 12 feet high on one side of the road and the department of transportation had only cleaned off one lane. We were going down this lane and a Volkswagen came toward us. The guy I was with wouldn't slow down. I said, "Buck, you need to slow down." He said, "No, it's my road." At the last minute, the driver in the Volkswagen realized he was not going to move off the road and the Volkswagen dove for the snow drift and was just buried. I said, "Buck, you've got to stop and help." He said, "Hell no, he was in my side." So, he kept right on going. I couldn't get him to stop. We got to a Holiday Inn that evening and there were so many travelers stranded that everyone was required to share a room with someone else. I was the only person in the entire hotel that had a room to myself. It was so bitterly cold that I turned the heater up in the room as high as it would go and took all the blankets off the other bed and put them on my blanket and it was still freezing. The next morning, I got up and snow had drifted underneath the door about two feet into the room. It was so cold it had broken all the pipes so there was no hot water. We turned around and went right back to Chicago and everyone went home. That was one of the 1970's storms. In spite of the storm, this form of promotion and speaking was a good experience. In six months, we went from 43 zero to $3 million in sales with only one product. It was an iron product for pigs. I can tell you all about pigs. I know a lot about them. I like to work with pigs in research. They are very similar to human beings. They have the same metabolism, so if it works on a pig it will work on a human or vice versa. I applied a lot of what I learned with pigs to human beings as we developed nutritional programs for humans. ROH: Tell me a little bit about the company and the kinds of product that you offer. DA: The company grew and as it did we started manufacturing vitamin and mineral supplements for animals. Ultimately, it became the largest manufacturer of vitamin and mineral supplements in the United States. We were manufacturing for lots of different companies, but never under the Albion name. Instead, the products went private label for other companies. Albion also started manufacturing veterinary pharmaceuticals and became the largest manufacturer of veterinary pharmaceuticals west of the Mississippi. All of these things were very price-sensitive and we were looking for other things to do that were less price-sensitive. One of the things we did that I got involved in at the age of 16 or 17, was help develop a drug that dissolved kidney stones. We got a patent on it and my father is named in the patent. I'm not named in the patent, but I did a lot of the research primarily with sheep. We got Food and Drug Administration approval to market this product in certain species of animals and it was a very successful product. It really started to make Albion. The drug operated due to the principle of 44 chelation, which is a chemical term describing how a chelating agent will grab a mineral and hold that mineral. In the case of this drug, it would hold the mineral so tightly in the urine that the mineral could not combine with other substances to form a stone. The animal would then eliminate the mineral as a chelate in the urine as it voided its bladder. We did a lot of research with humans as well, but never got an FDA approval for human use. We became experts in the science of chelation. Along the way, we noticed that the animals were not efficiently absorbing the minerals that were being provided in these vitamin and mineral supplements that the company was also making. We could pick up those same minerals in the manure. So the question was: why aren't the animals absorbing these minerals? Albion has always had the reputation for high quality, so we wanted minerals that would absorb. We learned that for the animal to absorb a mineral, such as iron sulfate, it had to take the iron and tear it away from the sulfate. The iron then had to be chelated by amino acids that came from the digested protein in the food. The amino acids would bind the minerals and basically form an organic molecule, which the animal could then absorb. If you look in your body or the animal's body, there are no inorganic minerals other that in the bones and teeth. They're all organic molecules. When we discovered that the animals had to create these organic mineral molecules in their stomachs and intestines, we said, "Well, why don't we pre-chelate them?" No one knew how to do that, so it took a lot of research. I was deeply involved in doing the research and we developed minerals that were 45 bound to these amino acids as chelates prior to ingestion. We were awarded patents on them. Today, we have about 150 patents on this type of product. When we gave these amino acids to the animals, we expected to see greater absorption. We were surprised when the performance of the animal also changed. They grew faster, had better feed conversion, less morbidity, less mortality and better reproduction efficacy. We suddenly discovered that we had opened a whole new area of nutrition. Over time, we eliminated the veterinary supply business at Albion, eliminated the vitamin and mineral supplement division, got rid of the pharmaceutical production and focused exclusively on production of amino acid chelates. We introduced these amino acid chelates to the human nutrition market in about 1968. By 1970, it was pretty much established. The animal nutrition market was before that in the earlier 1960's. That business was what I was trying to establish when I was traveling early on in my career. In 1975, we entered the agricultural market and started selling amino acid chelates for plant use. So, it was plants, animals, and man. We built on all three fronts and it was difficult because we didn't have sufficient money. My father was a product of the depression and he did not like borrowing money. He did, but it was hard for him to borrow money. Consequently, we built the whole the thing out of our profits. We still do that for the most part today. We can borrow millions and millions of dollars, but I refuse to let the company do it. We're qualified, the banks say we can borrow all the money we want, but we just don't. We paved the way in human nutrition. I remember in the 1970's the FDA decided that the amino 46 acid chelates were a new product class that was not approved, so they started seizing products made by other companies that were trying to copy Albion. No one made them the way Albion did, but that's been the marketing program for competitors from the very beginning, "We're just like Albion, but cheaper." Anyway, the FDA seized those products from the other company and we could see the writing on the wall that eventually they would get around to Albion. We decided to be proactive and sue the FDA in federal court. We said, "Our chelates are safe and effective. You prove they aren't." The FDA looked at our data and signed a consent decree saying they agreed that Albion products are safe and effective. We became the only chelated product that was approved by FDA to be on the market. It made sense to sue the FDA at the time, because if we had gone the traditional route the FDA could take 180 days to look at something and they could ask a question which we would answer. Then it was another 180 days. They could delay approval for years and in the meantime, we would have been out of business. By suing them in federal court, we forced them to look at our data immediately and make a decision immediately because it's in the court. Today, we still continue to focus on these amino acid chelates. During the recession of 2008, we sold the animal division. It was a hard thing to do emotionally, but it was the right thing to do business-wise. So, we sold it to another company, but we still manufacture the chelates for them. We're still in the business, but not under the Albion label. That's gone, but we still do the human and plant products under the Albion label. ROH: Tell me about how you've impacted the agricultural system internationally. 47 DA: Going to business school, I learned that the worst recession to occur since the great depression in 1956 was the year Albion started. When I learned about that I went to my dad and said, "Why did you start a company in the middle of the worst recession since the great depression?" He looked at me and said, "Recession? I didn't know there was a recession, I just knew it was damn tough." That was always my father's attitude, just plow ahead and forget all the problems or the reasons why you can't do something. Just go do it. We continue to do that today to a degree. Anyway, I took the marketing side of it and I went across the United States and built a national chain of outlets for the human and for the animal divisions. If you remind me I'll come back to the human, we did something that I think was quite clever. I started looking internationally and I started going to Europe first with the animal products for some countries followed by the human products. We started getting customers, suppliers and building up the business. One of the biggest ways to sell a product was to stand up in front of a group of people and tell them why these products were good and let them take shots at you. The scientists would and I would answer their questions and convince them. We went throughout all of Europe and established markets there. I spent a lot of time in Europe which is one of the reasons why I don't particularly care whether I go back now or not. I've seen all of Europe that I want to see. We did that and it was primarily building up the animal and human sales. I established human sales in South America using Brazil as my center of influence and in Central America using Guatemala as my center of influence and spreading out. 48 ROH: Is there a reason for those particular countries? DA: At the time, Brazil was the very best country for economic development of any country in South America. Even to his day, Brazil, Argentina and Chile are really the best countries in South America. They've got stable governments now and economically they're in pretty good shape. One of the things I refuse to do is deal in other currencies. I deal in U.S. dollars. A lot of these countries don't have the dollars. I never was able to truly establish the animal business in Central or South America primarily because they fed their animals differently than what we did in Europe or in the United States. Most of the animals are grass fed, not supplement fed and Albion products go into supplements. So, that didn't work very well, but we established our agricultural division with our chelates for plant use in South America and Central America and it has grown extensively there. At one time, I knew more presidents of countries on a personal level than did the president of the United States. I would be at their homes. For example, one of the presidents of Panama, President Royo, would invite me to his home and he and I would play baseball with his son and my son out on his front lawn. This is the man that Noriega put a gun to his head and said, "I'll give you one of two choices. Either you resign or I pull the trigger. Which do you want?" One of my other friends was President Anwar Sadat. We started to develop the agricultural area in Egypt. When Jimmy Carter was president he brokered the peace accord between Israel and Egypt. Anwar Sadat had promised his people that if he could get peace with Israel, he would take some of the money that he had been spending on defending the border between Israel and Egypt, and grow 49 food for the Egyptians. Well, they got the peace, so he called me and a few others to come to Egypt and help him set up agricultural programs that would fulfill his promise. I went to Egypt to meet with him and did surveys in Egypt to determine what needed to be done. He wanted to put American technology to work in Egypt, so I said, "What I'm going to tell you, I'm philosophically opposed to, but it's the only way you can do it." In Egypt, the father would divide his farm between the sons, who would divide the farm between their sons. The average Egyptian farm is one quarter acre in size. I said, "You need to go into a village and say, "Okay, all of you are going to grow cotton." Go to the next one and say, "All of you are going to grow beans." You will have to dictate what they do and then you can bring the American technology and the large equipment into Egypt in order to get your economies in scale. Unless you do that, there's no way that you can do it and bring American technology in." He agreed with me and started to set up the programs I had outlined before he was assassinated. Mubarak didn't care about his people the way Sadat did. He hadn't made the promise and he wasn't about to spend money on something like that, so he shut the project down. On one occasion, I told Mubarak that I could eradicate iron deficiency and anemia, which was the single biggest disease in Egypt. I even offered to guarantee in writing that I would eradicate it and it would cost him 34 cents per person per year. He said, "No, that's too much money, we don't care." So, it didn't happen. From that we expanded into the Middle East and had offices in Beirut and worked in Saudi Arabia, the Emirates, Egypt, Morocco, and Lebanon. 50 ROH: Is this mostly animal? DA: This was the agricultural, plant division. It was growing bit by bit. One story I was going to tell you—a human story. Originally, when I set up the human business in the United States, it was through distributors. We would manufacture the chelates for nutritional companies and they would put their labels on our products and offer them for sale, but they wouldn't really go out and promote the products. They would offer them for sale as part of their entire product line. If the store wanted our products they would order them. The stores didn't purchase our products very often because they didn't know anything about them. I needed to go out and promote the chelates, but I didn't have any money to do it. I started another company called Rhondell, which was a division of Albion, but on the surface it looked like it was a separate company. It sold nothing but chelates to the customers of our customers. In other words, it was a competitor to our customers. Its mandate was to go out and sell these chelates and break even. I didn't care if Rhondell didn't make profit. They wanted to sell them at a lesser price than their competitors, but I didn't let them. They were always more expensive than the competition, but they sold chelates, talked about the chelates and advertised the chelates. Suddenly, the entire nutrition industry in the United States was abuzz with chelates. They'd come to Albion and say they want amino acid chelates that could compete with this Rhondell Company. We established the amino acid chelates in the in the marketplace and after they were established and everyone knew about them, I killed Rhondell. It never cost me anything to introduce and promote the products. 51 ROH: If one would have heard about chelation of blood for example, is that the same product? DA: No. There is a process called chelation therapy and I think that's what you're referring to. Chelation therapy is taking a synthetic chelate like EDTA, Ethylenediaminetetraacetic acid, and injecting it into the blood stream. The theory is that if you have atherosclerosis or arteriosclerosis you have formed a calcium deposit in the blood vessels. The EDTA would come in and chelate the calcium in the blood and hold it so tightly that the body couldn't tear it away. The EDTA, being foreign to the body, would then be dumped into the urine and take the calcium with it. However, EDTA doesn't know the difference between calcium, iron, zinc, magnesium, etc., so it would chelate all of them. This could cause health problems. I was very critical of this except when it was done in a hospital. A lot of doctors were just doing Chelation Therapy in their offices and there were several people that died as a result. In fact, the pioneer of chelation therapy, Rudolf Alslaben, who was an acquaintance of mine, lost his license to practice medicine because he accidently killed a person with EDTA injections. Chelation Therapy was originally used for lead poisoning and done in the hospital. It's still done in the hospital for lead poisoning, but it can be very dangerous for treatment of atherosclerosis or arteriosclerosis. That type of chelation therapy is to get rid of minerals from the body. What Albion is doing is trying to get minerals into the body. 52 ROH: Tell me a little bit about your company today. What is the focus? DA: I guess today you'd have to ask others what they see. I'm a has-been. Today, the company is growing very rapidly. We have plans in place to expand the sales significantly in the days to come. I still hold the position of president and chairman of the board, but I am really not much involved in the day-to-day activities. We've got a good management team in place. They are working hard and are much younger than I am and have more energy. They're smart so they do it. My oldest son, Stephen, is involved. He is the heir apparent. My daughter Angelique is involved. She is the CPA and has a master's degree in accounting as well as a master's degree in computer science. She is a candidate for the CFO. My other son is over purchasing internationally, and has just been promoted to the chief operations officer for the company. These are Board appointments. I didn't have anything to do with them. We have outside people as well. We've got outside attorneys and the chief executive officer is not a family member. It makes a good team and they are all working hard. They do a good job, so I just let them go. ROH: Will the focus remain as you intended? DA: No, the focus doesn't remain as I intended because the situation changes and if I were to continue to go exactly the way I saw it ten years ago, we'd be out of business. We have to adapt. For example, I did not like the idea of selling the animal division. That pulled on my heartstrings because that's where Albion started. I worked hard to develop that business. If I had followed my emotions, 53 we would have never gotten rid of the animal division, but it was still the right thing to do. It was advocated initially by the CEO, Jim Hyde, as the right thing to do and as I analyzed his rationale. I agreed with him, but I didn't like it. So, in the future will we be exactly the same as we are today? No. We'll still adapt, modify and grow. We plan to be around another 50 years. ROH: The company is just one of these little secrets that we have here in our neighborhood. DA: Well, it is because our market is not in Utah. We live in Utah because we want to be in Utah. My kids had no idea who I really was or that I could walk into Anwar Sadat's home and be his friend, or walk into other famous people's homes and call on people around the world. They had no idea that outside of Utah I was quite famous. That was on purpose. I just wanted them to think of me as "Dad" and they did. Outside of Utah we are better known. ROH: How do you want to be remembered? DA: I don't care if I am. There are those that want to have buildings named after them and institutions named after them. I don't care about that. I really don't. I want my children to remember me and my grandchildren to remember me for what I stood for, what I was, and who I was and not what I've accomplished in a material sense. ROH: You're a very giving person, so I don't know if you're willing to talk about this on the record or not, but you've made some significant contributions to a lot of 54 different groups in the community, so tell me a little bit about your involvement with giving to Weber State. DA: As I told you earlier, I was working full-time and going to school full-time. For several years after I graduated I didn't have anything to do with Weber. I wasn't unhappy with Weber. I got a good education. I just didn't have anything to do with Weber. Then, Paul Thompson became president of Weber and had a focus that was different than previous presidents. I knew the previous presidents and still do and we visit from time to time. Anyway, Paul Thompson came into my office and talked with me about Weber and kind of sucked me in. I started paying attention to Weber and Paul asked me to be on the National Advisory Council, and that went on for a while. One day, Paul made a presentation at Weber about single parents that were struggling to get through school and how difficult it was. It really touched me, so Jill and I talked about it and we decided that we would start helping these single parents. We didn't care what their majors were or what the sex was, we would just help them. We started doing that and it just grew from there. ROH: You've served on lots of other boards as well, I'm sure. DA: I was asked to serve on the advisory board for the Goddard School of Business and Economics and I did that for several years. Ann Milner asked me to serve on the advisory council for the Health Professions, so I did that and continue to do that. They're trying to decide what they're going to be when they grow up and are having a hard time right now defining their objectives. That's not going very well 55 right now. The Arts & Humanities are talking to me about serving on that board. I haven't said yes, but I haven't said no we are just talking. I do that in addition to the National Advisory Council. I also serve on a board at the University of Utah, the board of the McKay Dee Hospital and the board of the YMCA. That is in addition to the boards of Albion. I also serve in a leadership position in my church. ROH: You've lectured I'm sure. DA: I have taught a few classes at Weber in business as well as the health sciences. I've done the same thing at the University of Utah and sit on a couple of advisory boards there too, but my heart really is with Weber. So, we just continue to go forward. ROH: You're being very modest. You also received an honorary doctorate degree from Weber. DA: Yes I did. ROH: What was that process like? DA: Well, you have to be nominated by someone else. I was nominated by someone, but I really don't know who. Carol Bittle came to me and said, "We need to put together a CV." So I helped her put it together and she submitted it to the selection committee and they said, "There's no way we're going to give him anything." Actually, they did turn it down. They didn't like what she had done, so she came back a second time and said, "We need to improve this." So, I did what 56 she asked and she re-submitted it and they selected me for an honorary doctorate. It's really significant from several points of view. My mother was still alive at the time and it really touched her and was really important to her. My mother had a doctorate from the University of Utah and my late father also had a doctorate. I had a doctorate from another institution, but this meant a lot to her to be honored that way. There was one other honor that I received that meant a lot to her and it was gratifying to receive. I was recognized as entrepreneur of the year by Ernest and Young. ROH: That's significant, DeWayne. DA: You think so? It was kind of neat. They came in and did a lot of interviewing and taping of the interviews with me and others that were being nominated. We went to a banquet and no one knew who was going to be honored. I really didn't want to go, but I went and I was awarded the recognition. ROH: Congratulations. DA: Thank you. ROH: Are there any other significant accomplishments connected to the company that you might want to mention? DA: I suppose one thing that is important is that I've authored eleven technical books on chelation. Some of them have been used as university textbooks. The most recent was published this year, 2012. It is a very defining book. It describes how a chelated mineral is absorbed into the intestinal cell, then into the bloodstream 57 and from the bloodstream into the cells of the body. I have been told that the research is Nobel Prize winning material. ROH: What's the title of the book? DA: It's called, Chelated Mineral Nutrition in Animals and Humans. ROH: Who is the publisher? DA: CRC Press, which is one of the major scientific presses in the United States. That made me feel good. I don't think there's another book in me like that. ROH: You don't think so? DA: Not like that. ROH: Except for the one you're writing about your father. DA: Well, that's a little different. When I started to write the last book on chelates, I got it about half done and had to go in for open heart surgery to correct a congenital problem. I thought, "Well, when I come out of surgery I'll be recovering for a while and I'll finish the book." I found that I couldn't even think for months. So, the book sat unfinished and when I picked it up to finish it, I couldn't remember what I had written so I had to start all over again and rewrite the book. So, it was about a three year process. The book went through about 23 drafts before I was satisfied with what it said. ROH: Goodness. DA: I then submitted it to the publisher. 58 ROH: So, you didn't mention the heart business earlier on, did you use any of your nutritional technology in recovering from your heart surgery? When did that happen? DA: Three or four years ago. I've known about this congenital defect, my valve would not close. When they got into my heart they also found that I had a hole in my heart that was congenital. The valve wouldn't close which on one hand was pretty good because it kept me out of Vietnam. I never wanted to go to Vietnam. It didn't really bother me, but for several years I was consulting a cardiologist just watching it because as I got older I recognized that this problem was going to manifest itself more and more. On one occasion, in the summer, we were doing a Concore d'Elegance— a car show where we brought cars in from all over the United States. I was involved in the management of this show and people that were on the organizing committee kept dropping balls and I kept picking them up. Pretty soon, I was juggling all the balls. By the time the show occurred in August of that year, I was absolutely exhausted. After the show was over, my wife and I decided to go on this little vacation and when we got to Colorado in the high country I couldn't breathe. She wanted to put me in a hospital and I refused to go to the hospital. I sit on the board of a hospital, I know what hospitals are like. We came back to Utah and I went to see the cardiologist. He said, "It's time." So, I went in for surgery. The cardiologist as well as the heart surgeon said, "Other than the fact that you have the congenital problems, you're really as healthy as anyone I've ever operated on. However, this is pretty serious business." The cardiologist told 59 me that I had less than a 50 percent chance of living through the surgery. The surgeon said, "I'm going to guarantee that you'll wake up, I just won't guarantee where. So, get all of your "T's" crossed, "I's" dotted and take care of all of your personal affairs because you may not make it." I did and went in for surgery and I did just about die. I was within two or three minutes of dying. They missed a bleeder and I about bled to death. They went through five or six pints of blood. ROH: Where did you have the surgery done? DA: McKay-Dee Hospital. North of Salt Lake, McKay-Dee is probably one of the best heart hospitals in the state. There are probably surgeons as good in Salt Lake, but I had a personal relationship with the ones at McKay-Dee and they were good too. They are nationally recognized, so it was okay. ROH: How are you feeling now? DA: Ornery. ROH: Good, you're back to your old self. DA: There you go. I feel fine. ROH: It must have scared your family though, and your business colleagues as well. DA: I think it probably did. They watched over me pretty carefully. My son wouldn't let anyone come in to see me. People from work would try to come and see me and he'd stand guard and just wouldn't let them come in. It was touch and go for a while. 60 ROH: You're doing great now, so what are your plans for the future? DA: Just more of the same. I have no intention of retiring. I like to work. If I were to retire, what would I do? I don't really have anything I want to do full-time other than work. As I said, I sit on the board of University of Utah, Weber, the hospital, and the YMCA. I'm happy doing what I'm doing. ROH: We talked a little bit about that last time. How many cars do you have now? DA: I don't know. See, if I don't know then I can honestly say in front of my wife, "I don't know." ROH: Is it more than 50? DA: More than 50. ROH: Should I stop there? DA: Probably. It's approximately 60 cars, but I really don't know. ROH: What is your favorite? DA: I don't have a favorite. That's like asking, "Who's your favorite kid?" The cars are primarily sports cars and performance cars. I have three criteria for a car. One, it's got to be a sports car, but I can make anything into a sports car. I can rationalize lots of things. For example, I have a 1966 Pontiac GTO and this Pontiac GTO raced the Ferrari GTO and beat it. If the Ferrari is a sports car, then the Pontiac must be a sports car because it beat the Ferrari. I rationalize it. Then, 61 it has to be rare or unique. I have a lot of cars that are the only one ever built. Third, I just have to like it. ROH: You love sports cars and you love art. Do you have any other hobbies? DA: Well you said, "Anything else?" I was going to say, "I love my wife." ROH: Of course, we know you love your wife and your family and your company. DA: I like genealogy. I do genealogical research. I wrote a book about my family tracing the Ashmead's back to 1530 up to 1968 which was the death of my grandfather. My father asked me not to write about him while he was alive, so I respected that and now I'm doing it. That book was published. My manuscript was about 1,600 pages and I had to go to a professional editor and have the editor pare it down to about 1,100 pages. I couldn't do it because everything I said was important, so the editor had to determine what was not important enough to put in the book. I published that, which was kind of a fun thing. It's in most genealogical libraries and major historical collections. ROH: We know you've met lots of important people throughout your life as well. Is there any particular meeting with a head of state or anyone in general that stands out in your mind? DA: There were three most significant events in my lifetime as far as I'm concerned. One was in 1957 with the launching of Sputnik by the Soviet Union. That was a major thing for me. Another was in 1963 when Kennedy was assassinated. The thing that really impacted me from a different point of view was when Dr. 62 Christian Barnard did the first heart transplant. That has always stood out in my mind as a major accomplishment. It was one of the most phenomenal things that had ever happened. Dr. Barnard, years later in the 1990's, read my published research. He was so impressed with it that he decided to come and see if I was really for real. He got on a plane and flew from South Africa to Salt Lake to meet me and we became good friends. Meeting Chris Barnard was one of the highlights of my life. He never looked at himself as being that spectacular and he'd say, "It was just another operation." For me, it was phenomenal. I've counted Chris Barnard as one of my good friends. He came to Utah several times and I went to South Africa several times. Ultimately, he was at a swimming pool in Greece when he had an asthmatic attack and didn't have his inhaler with him and died. I've always looked back at Chris Barnard as probably one of the more important people that I have met. ROH: What piece of your research was it that he read? DA: It wasn't a piece, it was the whole thing. He read the whole philosophy. Keep in mind, I have published about 250 magazine articles and 60 or 70 peer reviewed journal articles. I don't know what pieces he picked up, or if he read all of it. Somewhere in there he read it and after his first visit to Utah he called a press conference and said, "I'm going to spend the rest of my life promoting the concepts of Dr. Ashmead." ROH: How long did he stay when he came to visit? 63 DA: About a week. One of the things I did was organize a private dinner for him and all of the employees at Albion so they could all have dinner with Chris Barnard. I still remember one of the employees being so overwhelmed being in his presence that she just broke down in tears and just sobbed. When I opened China with the animal products, I went to China and was the first American to lecture in China following the closure of the borders by Mao. I lectured in Gaungzhou (Canton) at the university. My host for that was a professor that had been educated in the United States had gone back to China. During the Cultural Revolution, he was a ditch digger. After Mao died and China started to reinvent itself, he became a professor again at the university. He served as my translator and I lectured all morning. Somewhere around noon or 1:00 p.m., I quit lecturing and we broke for lunch. We went somewhere for lunch and when we came back, the lecture hall was filled with the same people. I turned to my host and said, "How did they know how long I was going to be gone for lunch because I had no idea where we were going?" He said, "They didn't know. They dared not leave for fear that they would miss something that you said. These people in the audience are all university professors and they have traveled from all across China to hear you. Some of them traveled for several days just to get here." That was very touching. I said, "I want you to arrange a banquet. I'll pay for it. I want to feed all of them while they're here." We did and it was an interesting banquet. I went around and toasted every table because they were all in the round tables. Since I don't drink they thought it was really funny the way I toasted them, but I did. One waitress lost her job because she didn't 64 give me the pigeon head, which was reserved for the most important person at the banquet. She gave it to someone else. I assured them it was perfectly fine, but she still lost her job. Later, I couldn't get the group at the banquet to go home. They sat there and sat there. Finally, I turned to my host and asked, "How do we get them to leave?" He said, "Well, you've got to excuse them. You go stand at the door and they'll get up and shake your hand and leave." I stood by the door and they all shook my hand. The old professors before Mau would bow and shake my hand and the young professors that were trained during Mau's time were ram-rod stiff, but would still shake my hand. It was a very touching thing to have professors from China come to Gaungzhou just to hear me speak. ROH: Is there anything that people might be surprised to know about you? DA: Well, if they couldn't see me on the camera I could say that I'm really good looking, but they can see me on the camera. I think that I have a lot of interests and when I focus on an interest I can become very focused on it. There are things that depending on which part of my life you're in, you would not know about the other parts of my life because I really focus on that single aspect when I'm there. We haven't talked much about it, and I won't talk much about it, but I'm really very religious and that is extremely important. I'm deeply involved in the LDS church and have been in a leadership position most of my life and continue to do so. If you saw me in a church setting, then I'm very religious and I hope it 65 translates into other aspects of my life. I hope that I still maintain that religious integrity. ROH: I think it does. I don't think people would be surprised by that. DA: That's important. If you deal in cars, I am really involved in cars and I am an expert in cars. I judge car shows all over the United States because I'm an expert. I am a master judge at these shows. If you talk about Albion, you can go one of two ways in the company. I'm a businessman and I really am a businessman. We have built an international business because of the work that I started and its now being carried on by others. I'm also a scientist and I am considered a good scientist and am well-known in the scientific circles for what I do. So, you've got those too. If you talk about art collections, I can get involved there. There are all of these different aspects of my life and if you only see one of these aspects, then I think you would be surprised at the others as you came to know me. My kids used to laugh at their friends because they would say, "Your dad is so serious and so strict." My kids would say, "You don't know my dad. He's got a great sense of humor and he's a tease." I am, but what these kids were seeing was one of my sides, not all of my sides. Whereas, my kids would see the other sides and know me differently. I don't know if that answers it. ROH: It certainly does—science and art, cars, and religion. Is there anything else that I haven't asked that you were hoping or expecting that I'd ask you? 66 DA: Not really. I would want it known that my wife is very important to me. She and I have been sweethearts since the age of 16 and at that ripe old age we wanted to get married. We waited until we were 22. We've been sweethearts forever and in three more years we will celebrate our 50th anniversary. She has been by my side the entire time. In the early days of Albion, she helped. She never got paid, but she worked at Albion. She saw the struggles and never once complained about my traveling. She never complained about my church work when I was at home. I would come home from work and immediately go do church work until late at night and she never once complained right up to the present. Yesterday, I left about 7:00 in the morning and came home about 6:00 at night and she didn't say anything. I appreciate that. She did a great job with raising our children. We've got five fantastic kids that were never in trouble and all of them educated. We've also got eighteen grandkids. I attribute that to my wife, not me. She's been my partner, my sweetheart, everything and that's more important than anything I've got. ROH: Thank you so much, DeWayne. We appreciate the time you took in sharing your story. I really appreciate your time. DA: You're welcome.

Issue 15.2 of the Review for Religious, 1956. ; MARCH ]5', 1956 VOLUME XV NUMBER 2 REVIEW FOR RELIGIOUS VOLUME XV FEBRUARY, 1956 NUMBER 2 CONTENTS MOTHER CORNELIA CONNELLY--Mother Mary Eleanor, S.H.C.J.57 THE MYSTICISM OF OBEDIENCE-~--Bernard Leeming, S.J .6.9. SUMMER SESSIONS . 90 SISTERS' RETREATS--II--Thomas Dubay, S.M .9.1. QUESTIONS AND ANSWERS-- 9. Entrance Fee for Postulants and Novices . 97 10. Residen~ Chaplain as Confessor . 98 11. Legal Protection Against Remuneration for Services . . . 99 12, Correspondence with the Vicar Also Exempt .100 13. Washing of Purificators, Palls, and Corporals ., . .: . . . :. 101 14. New Rubrics for Little Office of the B.V.M .1.0.1 15. Sending Letters to Superior General .102 16. The Meaning of a Plus Book . 102 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 103 CATHOLIC ALMANAC, 1956 . 112 OUR CONTRIBUTORS . 112 REVIEW FOR RELIGIOUS, March, 1956. Vol. XV, No. 2. Published bi-monthly: January, March, May, July, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter, 2anuary 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ell~d, S.3., Gerald Kelly, S.3., Henry Willmerlng, S.3. Literary Editor: Edwin F. Falteisek, S.J. Copyright,'1956, by Reoieto for Religious. Permission is hereby granted for quo-tations of reasonable length, provided due credit be given this review and the ahthor Subscription price: 3 dollars a year; 50 cents a .copy. Printed in U. S. A~ Before writing to us, please consult notice on inside back cover. The Myst:ici m of Obedience Bernard keeming, S.J. ALL great things are simple. God is great and God is simple. If we are united with God's will, we are uiaited with God,. because God's will is" God. And if we are united with God, we are united with F~ither, Son, and Holy Ghost; for the Trinity is simple also. Obedience is a great thing and obedience is simple. "If you love me, ke~p my commandments" (John 14: 15). If you wish to be perfect, just~ do as y~u are told. "He that keepeth my commandments, is he th~at loveth me, and he that loveth me, ~hall be loved of my Father, and I will love him and will manifest myself to him" (John 14:2.1). In obedience we truly receive a revelation of Christ. St. Teresa gives several rexamples Qf what she thought sim-plicity or ":innocenc'e" in obediende. At Avila, she, says, "One thing I remember, which is this: once'in the refectory we had cucumbers given us'for our portions, and to me a very small one, "rotten within. Pretending not to l£e aware of. thi), I called a sister, one of the most able and sensible in the h'ouse, and, to try her'obedi-, ?nce, told her to go and plant it in a .little garden we had. She asked me Whether it was to be planted endways or sideways. I told her sideways, She went and planted it, without thinking that it could not possibly fail to die. The. fact that she was acting under obedi-ence made her natural reason blind, so that she believed that what she did was perfectly right" i( Foundations, ed. Lewis, p. 6). And, probably at Toledo or Mailagon, she narrates: "To a prioress came a nun, and showed her a very large worm, saying, 'Look how beautiful it is!' The prioress in jest replied 'Then go and eat it,' She went and fried it. The Cook asked her why she fried a worm, and she answered, 'To eat ;it,' and would have done so. Thus thro,ugh a great carelessness of that prioress that nun might have done herself much barni" (ibid., p. 161)." For my own part, fear I wonder if the two nuns in question were quite so simple as St, _Teresa imagined they were! However, not to delay on planting cucumbers or frying worms, there are four considerations we make about obedience which show that there is a great mystery in it, and a great reality' Of union with God. , 69 BERNARD LEEMING Review for Religious 1. Our Saviour's obedience to His Father reveals to us some-thing of the eternal relations of the Blessed Trinity. 2. Through obedience we attain union with Christ and with His Father in the Holy Ghost. 3. Our Saviour's obedience sums up the mystery of the Re-demption of mankind. 4. Through obedience likewise we "cooperate with Christ, in a true sense make one with Christ, in His redeeming and saving mlSslon. CHRIST'S OBEDIENCE AND THE BLESSED TRINITY Nothing is dearer in the Gospels than that Christ is one with the Father in understanding, willir~g, accomplishing, and in very being. Christ's teaching was at once His own, and yet in a sense, not His own but the Father's: "My doctrine is not mine, but His who sent me" (John 7:16), that is, the teaching is not Christ's alone, but'equally the Father's: it is not' Christ's as separated from God. "He who sent me is true, and the things I have heard of Him, these same I speak in the world . I do nothing of m;fself, but as the Father has taught me, these things I speak" (John 8:26, 28). Even the Father does not judge alone: "Neither doth the Father judge any man, but hath given all judgment to the Son" (John 5:22); and yet the Father does judge with the Son: "Arid if I do judge, my judgment is true: because I am not alone,but I and the .Father that sent me" (John 8:16). Hence it is that acceptance of Christ is acceptance of the Father: "He that believeth in me, doth not believe in me, but in him that sent me . I have not spoken of myself; but the Father who sent me, he gave me com-mandment what I should say and what I should speak" (John 12: 44, 49). Incidentally, the same is true of the Hol~ Ghost: He, too, "shall not speak of himself: but what things soever be shall hear, he Shall speak . . . he shall glorify me, because he shall receive of mine" (John 16:13). Only the Father has knowledge without origin; the Sod and the Holy Ghost bare the same identical knowledge, but from the Father. In the same way, Christ says that He did not come to do His own will, but the will of Him who sent Him. None can doubt that Christ's will was for the salvdtion of men: "I am~ the good shepherd. The good shepherd giveth his life for his sheep . . . therefore doth the Father love me, because I lay down my life 7O March, 1956 THE MYSTICISM OF OBEDIENCE that I may tak~ it again" (dohn 10:il, 17). And yet He says: "I came down from heaven not to do my own w, ill, but the will of Him that sent me" (3ohn 6:38 andcf, v. 30). The heart of Christ is not more compassionate nor more tender than the heart of His Father: "For God so loved the world, as to give His only begotten Son: that whosoever believeth in him,' may not perish, but may have life everlasting" (John 3:16). The will of the Father and the will of the Son for the salvation of the world is the same, "for God sent not his "Son into the world, to judge the world, but that the world might be saved by, him" (John 3:17). This unity of will is touchingly manifest.on the death of Lazarus. Jesus had wept, "and the Jews said, "Behold bow be loved him." And when the stone was removed, lifting up his eyes, He said: "Father, I give thanks that thou hast heard me. And I know that thou hearest me always; but because of the people who stand about I have said it, that they may believe that thou hast sent me." Then He cal.led the dead man out of the tomb. He knew His Father's will was to do what He wished. They willed the same, and Christ's human will was perfectly in accord with His Father's divine will. Christ's power is the same as His Father's. "The Son cannot do anything of Himself, but what he seeth the Father doing: for what things so ever he doth, these the Son Mso doth in like man-ner. For as the Father raiseth up the dead and giveth life: so also the Son giveth life to whom he will" (John 5:20). "If I do not the works of my Father, believe me not" (John 10:37). The works, of course, referred pri'marily to the miracles: stilling the storm, feeding the five thousand, giving sight to the blind man, raising Lazarus from the dead;, but they include all that Christ did. "Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in ,me, he doth His own works" (John 14:10). But the unity of power is most clearly showia when Christ speaks of protecting His sheep: He knows His sheep and they follow Him and He will give them life everlasting. "No man shall pluck them out of my hand." Whence this absolute confi-dence that no created power can steal away His sheep? "No one can snatch them out of the hand of my Father. I and the Father are one" (John 10:29, 30). His power is the same as His Father's All that Christ'has is given. Him by the Father; and the Father holds nothing back from the Son, not even His own life. His dis- 7.1 BERNARD LEEMING Review /:or Religious ciples wh~ weke,faithful to Him were given Him by His Father: "Thine they were, and to me thou gavest them" (John 17:6). deed, all the Father has, is the Son's: "All my things are thine, and thine are mine" (John 17:1Q). "The Father loveth the Son, and he hath given all things into his hand;' (John 3:35). And . before the washing of the feet, perhaps surprisingly~ St. John tells us: "Knowing that the Father had given him all things into 'his hands, and that he cache from God and goeth to God: he "riseth Trom sup-per, and layeth aside his garments, and having .taken a ,towel, girded himself'" and put the water into a basin and began to wa~sh ¯ ,the feet of the disciples (John 13:3 ff.). His knowledge that all He had was of the Father is perhaps the very reason why He wished to inculcate humility; since the Father kept back nothing from Him, He in turn wished to give His service and to show that such humble service is a reflection of the very life of God. But the Father gives even His own life: "As the F'ather hath life in himself, so be bath given to the Son also to have life in himself" (John 5:26). "The living Father has sent me and I live by the Father" (John 6:58). "Philip, he that seeth me, seeth the Father also. How sayeth thou, Shew us the Father? Do you not believe that I am in the Father and the Father in me?" (John 14:9, 10.) Hence it is that Christ is the Utterance of God (John 1:1), the Image of God (II Cor. 4:4), the Radiance of God's splendour and the very expression of His being (Heb. 1;3), the Light of God (John 1:9), the Way to God: "No man cometh to the Father but by me" (John 14:6). Yet in spite of this perfect equality, the Son is sent by His Father, and receives commands from His Father. "Do you say of him whom the Father. hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God?" (John 10:36.) "Thou hast sent me into the world" (John 17:18). After the conversation with the Samaritan woman at the well, the apostles urged Him to eat: "But he said to them: I have meat to eat; which you know not. The disciples therefore 'said one to an-other: Hath any man brought him to eat? Jesus said to them: M_y meat is to do the will of him that sent me, that~I may perfect his work"' (John 4:32-35). His very life, His sustenance and strength consisted in d, oing His Father's will and work. The Father even commands Him; at the very end of the discourse about the Good Shepherd, our Lbrd said: "This commandment have I re- March, 1956 THE MYSTICISM OF OBEDIENCE ceived bf my father," (John 10:18), and the commandmbnt ap-pears to be that He should be the Good Shepherd, who lays down His life for His sheep. Just before going, to Gethsemani, He said: "But that the world may know that I love the Father, and as the Father hath given me commandment, so do I: Arise let us go hence" (John 14:31). And Of his whole sojourn in the. world, at the end He said: "I have glorified thee on the earth; I have finished the work which thou gav, est me.to do" (John 7:4). Now, of course, the giving of a command can only be because Christ is man; and. yet the commandment, like the sending, reflects the eternal relation between Father and Son. It is the Son who is sent, not the Father: not sent as a servant by a master, nor even as a king might be sent to war by advisers and counsellors; but sent somewhat as a flower is sent forth by a .plant. The temporafl sending, with its resultant presenc,e in a different way--f.6r Christ as God is present everywhere, but as man only in Palestine--re-flects the eternal relation of origin from the Father (St. Thomas, Summa, 1, Q. 43,-a.1). The Father could not be sent, because He is Father; and, although all that He has is the Son's, neverthe- .less that "all He has" and even the divine being is the Son's, al-ways with the relationship of originating from the Father. As of the sending, so too of 'the obedience. That too arises naturally from the eternal relationsh'ip between Father and Son; for as the 'Son originates from the Father in very being, so too do all His thinking and His willing. What our Lord wanted was what or-iginated in the Father, and He could not want anything whatever' which did not originate in the Father. Thus His obedience reflects his eternal relationship to ,the Father and is a manifestation to us of that. mysterious unity of being and nature which yet admits distinctive of persons. Through our Lord's unity with God by obedience in his incarnate life, we are led on to know his unitY with God in His divine life. , OUR OBEDIENCE AND OUR SHARE IN THE LIFE OF GOD Very often obedience is thought of as a matter of our owrl effort, something we must do, and do with striving and resolution. We must, indeed; nevertheless, obedience is a gift of God. As the Father gave all things to His Son," even t6 having absolutely the same will, so, too, if we are to have absolutely the same will as our Father and as Christ, we must receive it of the Father, through the Son, and in the Holy Ghost. For to have the same will "as God 73 BERNARD LEEMING Reoiew for Religious means that we become sharers in God's nature, as Christ our Lord truly was God and showed it by doing the works of His Father, -while yet remaining a distinct person. There was unity of nature, ot: doing and accomplishing: they willed absolutely the same and tl~is willing the same reflected the unity of being which was theirs. So too our, coming to bare the same will as God can only arise from a unity of being. God's will" IS Himself: He does not change, to-day wanting one thing, tomorrow another; but from all eternity He is His will; and, 'though in time His will is accomplished in different acts, those acts only reflect the will that was unchanging from eternity and conform the changing to the Eternal. "The Father who abidetb in me, He dotb the works" can become true of us, likewise, but only because of the gift of God of Himself, the gift of His abiding in us. And that God should abide in us, surely that is His free gift to us, which no effort of our own could at-tain and no prayer of ours--apart from His desire told to us-- could aspire to ask. God is God and man is man, but His surpass-ing gift is that we should truly become sharers in the divine nature (II Peter 1:4) and hence sharers in His divine will, sent forth from Him as Son and Holy Ghost are sen,t forth, yet completely and utterly one with Him always. This is one of the greatest gifts that God gives us in our vo-cation as religious, to enable us~ to share in that complete self-giv-ing which is the life of the Blessed Trinity, to be enabled to give to Him our last self-possession, our own will and judgment, and by giving it to Him, to receive it back from Him glorious, and divinized,.part even of Himself. "And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one" ~Jobn 17:23). "To leave the world and give up exterior pos-sessions," says St. Gregory, "is possibly easy to some; but for a man to give up himself, to immolate what is most precious to him by.surrendering his entire liberty is a much more arduous task; to forsake what one has is a small thing: to forsake what one is, that is the supreme gift" (Horn. 32, MPL 76 col. 1233). And it isthe supreme gift, because it most reflects the life of the Blessed Trinity. Our obedience is grounded upon faith. Military obedience-- aport from the subjective motive of individuals--is based upon practical necessity and utility: someone must decide, and there is not. time to explain the reasons for the decision to each soldieL Without obedience, there would be confusion and defeat. Never- 74 March, 1956 THE MYSTICISM OF OBEDIENCE theless, military obedience has its limits. Of certain soldiers who refused to obey it was said that "they were to~ intelligent to get themselves killed just to prove that some general was a fool." That is one reason why General M~ntgomery in his book on generalship declares that "it is part of the art of command to inspire and main-tain confidence in the soldiers, and why in his battles he explained a great deal of his plans to the soldiers. But religious obedience has a different basis. It is true that obedience does make for efficient work, for order, for unity. But this is not the reason ultimately why religious obey. We obey because we belieoe, believe that it is God who speaks to us in the person of our superior, and that, consequently, when we do the superior's will, we do God's will and hence are united to God. In this sense, obedience is not a means to an end; it is an end in itself; for by faith we believe that in uniting ourselves to the superior's will we unite ourselves to God's own will, and unity with God is not a means to anything else. This, naturally, supposes that we obey from love of God, git)ir~q ourselves to God in obedience; and thus the utility of doing what we are told to do does not enter in; whatever the effect of what we do, here and now by obeying I am united to God; and, in the absolutely ultimate result, the effect must be good, no matter what the immediate effects. Obedience is like faith. Often, though we know it is fully reasonable to believe, the obscurity of faith comes home to us: hoto can it be that Christ is present beneath the appearances of a wafer? How can a good God permit so many evils? Neverthless, this ob-scurity does not shake our faith, though it may afflict the imagina-tion and the power of reasoning. We know that He is King of Kings and Lord of Lords, and that His dwelling is in unapproach-able light; no human eye has ever seen Him or can ever see Him (I Tim. 6:16). We know that "my thoughts are not your thoughts, nor your ways my ways: for as the heavens are ex-alted above the earth, so are my ways exalted above your ways and my thoughts above your thoughts" (Isaias 4:8, 9). Nothing could shake our faith, because it is God whom we believe. Now, similarly, our obedience like our faith involves obscurity. How could God be represented by one so ignorant, prejudiced, and unlikable? How could God ratify so stupid a policy, one based on complete ignor-ance of the conditions? How can God permit this situation to con-tinue, when His own interests are at stake? Such obscurities may indeed trouble our imaginations and even our powers of reasoning; 5 'BERNARD LEEMING Review for Religio-s nevertheless they cannot shake the deep conviction that in obeying this superior, in this policy, in this mariner of proceeding, I am obeying God Himself; I am doing His will, arid notthe ignorant, stupid, or prejudiced will of any creature. My obedience rests on the faith that believes God does act thro,ugh creatures, that He is immanent to creatures and-not afar off. St. Margaret Mary had revelations from our Lord, revelations approved by the Church afterwards; and yet our Lord said to her that she should prefer th'e will of her superiors to a'fly command of His. W~e' look with ey,es of faith, not upon a weak creature, but upon the infinitely holy and infinitely wise God of all consolation, who acts in and through the creature. Blessed Claude de la Colombi~re once wrote: "A Superior may 'govern badly, but it is impossible that G~d should not govern you well by means of him. My dear Sister, let that be your deepest conviction. For if you do not', base yourself firmly on this prin-ciply, you are losing your time in religion: for your whole life is nothing but obedience, arid this obedience.is meritless unless offered to God in the person whom He has put in place of Himself. A:nd we certainly do not turn our gaze on God when we undertak'e to judge, examine and above all to condemn what is commanded us. When it is the Holy Ghost who possesses us, He inspires us with the simplicity of a child who finds everything good and everything reasonable; or. if you prefer, with a divine prudence which discov-ers God in everything,' and recogmzes Him in. all those who rep-resent Him, even in those who are poorest in virtue and in natural and supernatural qualities." (Oeut;res, VII, 109-10, 1853 ed.) = ,In those words Blessed Claude expressed part of the gift of obedience: the inspiration of the Holy Ghost to make us simple, to give us supernatural prudence to see God truly in superiors. St. Catherine of Siena, in her delightful Dialogue ot~ Obedience (trans-lated by Algar Thorold). insists greatly on faith being the means of obedience and teaches likewise that we may progress in obedi-ence. God speaks and says to her: "Now I wish thee to see and know this most excellent virtue in that humble and immaculate Lamb, and the source whence it proceeds. What caused the great obedience of the Word? The love which He had for My honour and your salvatiofi. Whence proceeded this love? From the clear vision with which His soul saw the divine essence and the eternal Trinity, thus always looking on Me, the eternal G6d. His fidelity obtained this vision for Him, and most perfectly, ~ which vision you 76 March, 1956 THE MYSTICISM OF OBEDIENCE imperfectly enjoy by th~ light,of holy faith" (Ch. 135). And thig vision both comes through obedience and fosters obedience. "Does the weight of obedience," she asks, "cause the obedient man pain? No, for he has trampled on his own will and does not care to ex-amine or, judge the will of his superior, for with the light of faith he sees My will !in him, believing truly that My clemency causes him to dommand according to the needs of his subject's sal-vation" (Ch. 140). "Obedience gives a !ight in the soul, which shows whether she is faithful to Me and her order and superior, in which light of holy faith she forgets hersel£; for by the obedience which she has ac-quired through the light of faith, she shows that her will is dead' to its own feeling, and seeks the advantage of others and not her own. Just as the disobedient man who examines the will, of his superior, may ju.dge~it according to his own low opinion and dark-ened knowled~ge instead of judging his own perverse will which' gives him death, the truly obedient man, illumined by faith, judge's ~the will of his superior to be good, and therefore does not examine it, but inclines his bead and nourishes his soul with the odour of true and holy obedience. And this virtue increases in the soul in proportion to the shinin~.l of the light of fhith, with which the soul knows herself, and Me, whom she loves, and humbles her-self; and the more she loves Me and humbles herself, the more obedient she becomes, for, obedience, and her sister patience prove whether the soul is in truth Clothed with the nuptial garment of charity, which is necessary to enter into eternal life" (Cb. 44). St. Teresa of Avila also declares that obedience is something like a treasure in a mine, Which can only be. dug out gradually and progressively. Speaking of the treasure of complete union with God, she says: "Bellevue me, then there is no better way of finding this treasure than that of toiling and digging so as to draw it forth from the mine of obedience; for the more we dig the more we shall find, and the more we ,subject ourselves to men, having no other will but that of those who are over us, the more we shall master our will so as to conform it to the will of God:' (Foundations, Ch. 5).,~ St. Ignatius of ~oyola puts three degrees of obedience: the first, when wi actually do what we are c6mmanded; the second, when wedo it willingly; and the third, when we submt.t our understandL ing to the superior's and come to have the,lsame judgment as bis: Now these are not necessarily stages through iwhich we hi~ve to pass, 77 BERNARD LEEMING Review for Religious though indeed they.may be kinds of stages through which we pass; but they clearly indicate divisions into which obedience may fall. It is possible to do what we are ordered but to rebel interiorly, or even to grumble and complain and yet carry out the order. It is possible also to cajole a superior into agreement with what we want. This is indeed a certain kind of obedience. Then there_is willingness ,in obedience: to do the thing promptly, perseveringly, and putting our best efforts into it to make it suc'ceed. But the highest degree is' had when we agree with the superior's mind and have the same view and ~outlook on the thing aS he has. It is clear that this last most closely approaches to the obedience of'Christ to His Father: His docffine, was not His own, but His Father's. He judges with the Father; He does not speak of Himself, but as the Father gives Him to speak; and He is the very word of the Father, the expression of the Father, the very mind of the Father: He and His Father are one. If the superior represents God for us, then no lower standard than our Lord's obedience to His Father can content us. How is it possible to be united in mind with a superior who is stupid," unwise, and imprudent in his commands? Christ could obey His Father absolutely because His Father was absolute truth; absolute wisdom; but how can we conform our minds to one who is by no means absolute truth or wisdom? The answer is that where the superior commands, we unite our wills and minds with his exactly insofar as he commands, not necessarily insofar as his command is designed to attain a particu-lar purpose. The purpose of the command is not part of the com-mand. For instance, a provincial superior may order a local superior to be indulgent, or to be severe, with a particular s, ubject. The local superior may on natural' grounds be convinced that i.ndulgence, or severity, is injurious to the subject, that the provincial superior is mistaken in his estimate of the method required. It is here, partly, that the mystery enters; for the theory of obedience holds that the judgment about success or failure is irrelevant: who can tell what, in God's eyes, is success or failure? The order must be obeyed, and in the spirit, with trust in God's over-riding providence: He will bless the obedience, although we cannot see how. For me, I see Christ in the command and that is enough. What does it matter, in the last analysis, about the "success" or "failure" of the policy? God must look to that; and I can leave it to Him, doir~g so the ¯ more trustfully the less I see how He can draw good out of it. 78 March, 1956 THE ~MYSTICISM OF OBEDIENCE How do we progress in obedience~? Ver~y gener1a1 y at the be, ginning of our religigus life obedience on theI whole is not difficult; there may be strange customs, repugnances to be overcome in ac-commodating ourselves to different points of the Rule. But on the whole, obedience is likely to be taken more or less for granted as part of the religious regime. Nevertheless, sooner or later trials are likely to arise. A superior may not understand us, ol may dis-approve of us; and then obedience can be a very arid affair indeed. There is small comfort in it; and, if one takes literally the superior for God, one is inclined to imagine that a superior's disapproval means God's disapproval. This is not, of'course, strictly irue; for a superior is not judge of our spiritual state, but takes the place of God in telling us what to do. Nevertheless, a superior's disapproval may be a searing trial, especially for some characters; and it is then that one must walk by blind faith, hoping against hope, as it were, that God will bring all right, possessing our soul in patience and bending our minds and wills as best we can. This may be only a purifying trial: to wean us from our purely natural obedience, to prevent us thinking obedience is within our own natural power. Then we can only be faithful, be patient, andtrust God: believing still that He is acting in the superior. But, if we are faithful, the light will surely break through: there can come a certain sense of reverence for God, even in this superior: a sense that we are really held captive by God, and so a certain peace in obeying which is not upset by surges of feeling, whether of depression or of irritation or of rebellion. God is there in spit~ of everything; and somehow fears begin to vanish: in sick-ness or in.health, in success or failure: "For I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him, against that day" (II Tim. 1:12). Our trans-formation into Christ proceeds; and His obedience begins to seem a reality to us, and self-will, self-settlement, self-judgment begin to fade away. The memory, the imagination, and even the reason-ing powers may play tricks; but the calm conviction remains that it is good for me to cleave to the Lord, and that at the head of my book it is written that I should do Thy Will, O God. And here it may be well to return to another aspect of Christ's obedience; an aspect which shows how obedience made Him our °saving Victim, and how obedience will unite us to Him in a u~nion truly trarisforming. , 79 BERNARD LEEMING Reoiew for Religio'us CHRIST'S OBEDIENCE AND.THE REDEMPTION OF MANKIND Our Saviour's obedience was neither negative nor passive; He did not merely abstain from forbidden things, nor-did He, as it were, merely wait on events and allow Himself to be governed' by them. It w, as not the case that He came to endure death, and in consequence merely waited for the Jews to come and kill ,Him. On the contrary, His obedience was positive and active. 'He knew in-deed the inevitable end, but He knew that end was to come only as'a consequence of His active obedience to His Father's command to be the Good Sh.epherd. He journeyed from Nazareth to Caphar-nauru through Galilee, up to Cesarea Philippi, nearer Damascus than Jerusalem, and to Bethsaida, and through Sar;aaria, and to Jericho and Jerusalem, probably more than once. Pharisees were attracted to him from every town of Galilee, Judea, and Jerusalem (Luke 5:17). He gathered twelve apostles and seventy-two d~isciples and instructed them. He ,taught the people in the synagogues, in the tqwns, in the fields, on the mountain sides, by the lake sides, His energy and His force, the power he had, roused the fear of thd chief priests and the Jews, and they said: "Do you" see that we preva, il nothing? behold the whole world is gone after him" (John 12:19). He rebuked their hypocrisy fiercely and fearlessly. He drove the buyers and sellers from the temple, "and the disciples remembered that it was written 'The zeal of thy house hath eaten meoUP' " (John 2:17). The Jews put spies to report His words, and to lay traps for Him (Luke 20:19-20). "This command 'have I received'frdm my F'athe~," a command to spread the truth and the charit,y of His Father, even if in ful-filling that command He was to provoke the enmi'ty of the wicked and to draw down death unto Himself. About ,this obedience of Christ, St. Thomas puts the objection: ,"The will of God is not for the death Of ,men, even of sinners, but rather for their life, as Ezechiel ~ays:'I will not the death ofthe sinner but tl~at he should b~ converted and live. Much less then could it have been thd will of God the Father that the most perfect of .all men should be sub-jected to death." And ~he answers: "Although the will of God is 'not for the death of any man, nevertheless God-wills the virtue by which a. man bravely endures death and from charity exposes him-self to the peril of death. And in this.sense was the will of God for the death of Christ, in as much as Christ incurred the risk of death from charity and bravely endured death" (Contra Gentiles, 4, 55, ad 15). "As the Father has given me commandment, so 80 (¢larch, 1956 THE MYSTIC.ISM OF ~)BEDIENCE do I." Christ incurred the risk of death-not by passivity,' but by an activity which provoked opposition, by an actiVity which upset the whole of 3udaea and Palestine. Thus our Lord's obedience was vibrant with energy and was most complete.ly in accord with the mind and intentions and desire of His Father. He and the Father were one, in very being, though not in person; and when the Son became man among men there was One who gave to the most loving God the rndst energetic and loving service and praise, and gave it not on.ly for God's sake, but. for man's sake. It was by His obedience that Christ redeemed the world: "for as by the disobedience of one man," says St. Paul, "th~ many were made sinners; so also by the obedience of one, the many shall be made just" (Rom. 5:19). Surely a great mystery, that the destiny of us all should be so linked with the obedience or dis-obedience of two men: a mystery reflected in minor degree by the mysterious fact that we are all to some degree dependent upon one another in so many ways. It was because of obedience that Christ received the name Jesus. St. Paul tells us" that God in his fore-knowledge of the obedience unto death had given Him the name above all names (Phil. 2:8, 9).; and the angel ordered St.Joseph "and thou shalt call Hi~ name Jesus, ~for He shall save his people from their sins" (Matt. 1:21). Because He was obedient unto death, therefore He has that name above all names: Jesus the obedi-ent, Jesus the Saviour. And because of that same obedience He is a priest forever. Our redemption was accomplished by the sacrifice of Christ, pr.ecisely because that sacrifice was an expression of the 'most ab-solute submission of the will of the Incarnate Son of God to the will of God. St. paul puts it in chapter ten of his letter to the Hebrews: "For it is impossible that the blood of bulls and goats should take away sin. Hence he saith When entering into the world: Sacrifice and offering thou hast not desired. But thou hast pierced ~ars for me (a body thou hast prepared for ine). In holocausts and sin-offerings thou hast taken no pleasure: Then I said: Behold I am come (In the volume so it is written of me) To do, O God, thy will. In virtue of this 'will' we are sanctified through the offering of the body of Jesus once for all" (Heb. 10:4 ff., Boylan's, transla-tion in the Westminster versiorl). The line quoted by St. Paul from Ps. 39: "thou has pierced ears for me" is given thus in the Hebrew and in the Douay: but St. Paul probably quoted from the Septuagint. The piercing of ears 81 BERNARD LEEMING Review for Religiod's means the power of listening to God and hence of obeying Him. We find the same usage in English. Children are told by their mothers, "You will not listen to me"--you will not accept my advice nor do what I want; and children in turn think it wrong "not to listen .to me muther." What pleased God in Christ was the complete acceptance of His divine will: the highest offering to God is the offering of the whole b~ing to do His will; and, because it was a divine Person who made that offering with the uttermost perfec-tion as a man on earth, and made it for our sakes, to fulfill God's will that we might be .sanctified, we therefore all receive the power of being made holy through the sacrifice of Christ. There is yet another m~stery in this obedience of Christ: al-though He was God's own Son and knew perfectly His Father's will and loved that will, nevertheless He feels repugnance in the actual carrying of it into effect. One might perhaps imagine that' one so infinitely holy as our Lord would be so lifted up that there would be no feeling of recoil or repugnance from whatever His loving Father willed. Yet we know it was not so. When He was riding to Jerusalem just before the last Passover, certain Gr.eeks wanted to see Him, and He spoke of the underlying mystery of His life and death: "Unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it, and he that hateth his life in this world, keepeth it unto life eternal" and then, mys-teriously, "Now is my soul troubled. And what shall I sa.y? Father, save me from this hour. But for this cause I came unto this hour" (John 12:27). How can He pray His Father to save Him from the pain and suffering and death, when it was precisely to endure them that He came? And yet, His very soul is distressed; it is an anticipation of the agony in the garden, when He "began to fear and t6 13e heavy, and he said to them, 'My soul is sorrowful even unto death' . . . and he fell flat on the ground; and he prayed, that.if it might be, the hour might'pass from him. !~nd he sayeth, Abba, Father, all things ar~ possible, to thee: remove this c~halice from me; but. not what I will, but what thou wilt" (Mark 14:33-35). What His Father willed was not to be fulfilled directly between Him and His Father, but through people like Judas, Annas, Caiphas, Pilate, the Jewish mob, and the Roman soldiers; and it means not only physical suffering but denial of justice, denial of a fair bear-ing'of what He had to say, and. to say not so much for Himself 82 March, 1956 THE MYSTICISM OF OBEDIENCE but for His Father, for God; 'it meant acceptance of that humanly mysterious providence of God which_ permits so much evil. Our Lord was a real man, with all a man's feeling, instincts, natural reactions: His divinity did not derogate in the least fro'm the full-ness of His humanity. Consequently, He experienced the ifistinc-. tive recoil of the feelings against pain and against death; further, even His natural reason and intellectual choice judged that death and rejection were hateful and in themselves to be avoided, and so His prayer was "if it be possible; let this chalice pass." St: Thomas tells us that our Lord prayed so to show us the reality of His human nature and to show that it is permissible, according merely to natural impulses to wish what God does not wish ("ut ostenderet quod homini iicet secundum naturalem affectum aliquid velle quod Deus non vult," Summa, 3, (~.21,a.2). Nevertheless the absolute choice; when all is conside.re.d, goes out straight to God's will, however repugnant to instincts and feeling and merely natural judgment (Summa, 3, Q. 18,a.6), and is in a sense the more united to God's will, because with His human will He ap-proves the instinctive reluctance of human 'nature, is glad to find it hard; and thus He can make the offering .of submission most truly as a man and with the fullness of His manhood. Not, in-deed, that these natural recoils against the horrors of the Passion in any way divided Christ in Himself, or lessened His glorious ac- ¯ ceptance of His Father's will, or blurred in any way the clearness of His vision--as fears and hopes and emotions do in us; never-theless, He felt the difficulties, even mental, just as acutely and more acutely than we could do, just as He could suffer physical pain as we do, and feel it more acutely. St. Paul spea.ks of Christ's obedience in a,way in which per-haps we might hesitate to do; he says: "Christ during his earthly life, offered prayer and entreaty to the God who could .save him from death, not without a piercing cry, not without tears; yet with. such piety as won him a hearing. Son of God though be was, he learned obedience in the school of suffering, and now, his full achievement reached, he wins eternal salvation for all those who render obedience to him" (Heb. 5:7-9, Knox tr.). St. Thomas, in his commentary on this text, makes this ob-jection: "To learn things, presupposes that one is ignorant of them. But Christ from all eternity~ being God, and even a's man from the first instant of His conception knew everything and had the fullness of knowledge. Consequently, since He knew every- 83 BERNARD LEEMING ~ Reoieto for Religious thing, how can it be said that He learned ,things?" . St." Thom, as answers': "There is a double kind of knowledge, the first being simple awhreness of the truth, and in this sense~Christ was ignorant of nothing. But there is also the knowledge begotten of experience, and according to this Paul says 'He learned from what He suffered [or in the school of experience]',' that is by actu-ally °experiencing. And the Apostle speaks thus because he who learns anything must willingly put himself in a position to learn it. Now Christ willingly took to Himself our weakness; and hence Paul says 'he learned obedience,' that is, how hard it is to obey, becauseoHe obeyed in most onerous and difficult matters, even to the death of the cross. And here he shows how difficult it is to attain the good of obedience. Because they who have not experi-enced obedience and have not learned it in difficult matters, believe that to obey is very easy. But in'fact to grasp what obedience really is, one has to learn to obey in difficult affairs, and he who has'not learned by'obedience to be subject, never knows how to command well and be a superior. Christ, therefore, although from eternity he knew by simple awareness what obedience was, nevertheless learned by experience obedience from what He suffered, that is, in. actual difficulties, through suffering and death" (Cornmentartl in Hebrews, ad loc.). But there is yet a greater myster~ here. The prayers of Christ, His tears, His entreaty to God who could save Him from death, these are not merely individual: they are His as head of the body, as forming one with us. He prays, entreats, weeps, ~uffers .for us and with us. S~. Gregory~Nazianzus says that w.hen Christ prayed upon the cross: "My God, my God, why has thou forsaken me?'" He spoke in the person of all mankind; and adds that this text about learning obedience must be understood in the same way: ':Having taken the nature of a slave, He condescends to enter fully into the life of His fellow-slaves and of slaves generally; and assumes a form different from His own, bearin'g the whole of me and all that I am within Himself, in order that in Himself. He may melt away my lower self, as fire the wax and the sun the morning mists, in order that I, through fusion with Him, may take in exthangeall that is His. Hence in very deed does He honour obedience and make trial of it in suffering. For the mere intention was not enough, just as it is not enough for us, unless we 'carry it out in act. For the act is the proof of the intention. Nor would it be far wrong to" understand that. He experienced our obedience and measured all 84 March, 1956 '~. THE MYSTICISM OF OBEDIENCE human things by, His own sufferings, and did so because of ,His affection and love for men: so that He.can estimate our experiences by His own, and reckon by suffering and weakness how much to demand of us and how much to yield to ,our infirmity" (Oratio Theologica 1, n.6; Migne Patres Graeci, 36, col. 109, 112). It was not He alone who was saved from death, but,the whole Of mankin~l who are united to Him, for whom He prayed, for whom He obeyed, "and offered His sacrifice. St. Leo says that the cross was the altar on ~vhich "through that saving victim the of-fering of the whole of ,human nature was a, ccomplished" (Sermo c.3; M.P.L. 54, 324). He ,bears "the whole of me and"all that I am within Himself" and offers His obedience for me to make up for my failures, to transfuse my dull and murky obedience with the radiance of His infinitely glorious obedience; and to* do the same for the, whole of mankind, becoming "hostiam. puram, hostian~ sanctam, bostiam immaculatam'" a sacrifice wholly sincere, holy, immaculate, and hence utterly acceptable to God for all of us. OUR OBEDIENCE AND OUR UNION WITH CHRIST THE SAVIOUR Our Lord is very explicit that "I am the way, the truth and the life. No man cometh to the Father, but by me." .It is only Christ who sends the iSpirit of God (John 16:7) and even the Spirit of God "receiveth of Christ's and shows it to us (John 16 : 15). "And because you are sons God has sent the Spirit of his Son into your hearts'" (Gal. 4:9). "God has sent his only begotten Son into the world that we may live by him" (I John 4:9). There is no way in which we can go to God except in. Christ. There is no right manner of praying which neglects the Incariaate Word, or so tries to dispense with images or use of the imagination 'that-it passes over Jesus of Nazareth. There is no true mysticism save that Which is based upon faith in Jesus Christ. Now our Lord greatly commends obediencd to us. "Whoever shall do "the will of my Father, 'that is in heaven, he is my brother, and sister, and mother" (Matt 12:50). Even His own dear~other was dear to Him most of all because she "heard the word of God" and kept it (Luke 9:28). "Fie that bath my commandments and keepeth them, he it is that loveth me. And he that loveth me shall be lox)ed of my Father: and I will love Jaim': and will manifest myself to him." Our Lord could not make us a greater promise than to be~loved of His-FatheL to be Ioved.by Him, and to receive a manifestation, a re;celation of our Lord" Himself. BERNARD LEEMING Review [or Religious Based~upon these promises, to our Lord, the saints most strongly commend obedience to us'. St. Teresa says: "I believe that since Satan sees there is no road that leads more quickly to the highest perfection than this of obedience, he suggests many difficulties under the colour of some good, and makes it distasteful: let people look well into it, and they will see plainly that I am telling the truth. Wherein lies the highest perfection? It is clear that it does not lie in interior delights, not in great raptures, not in visions, not in the spirit of prophecy, but in the conformity of our will to the will of God, so that there shall be nothing we know He wills that we do not will ourselves with our whole will, and accept the bitter as joyfully as the sweet, knowing it to be His Majesty's will" (Fodndations, ch. 5). The reason for this statement, that our, union with God is in ~vill rather than in any perceptions that belong to our intellectual fac.ulties, seems to be this: anything that we know, we know accord-ing to our o.wn mind; the object known comes into our mind and necessarily to some extent takes on the shape of our mind, and hence shares in the limitations of our mind. The mind assimilates to itself the object known, and in so doing limits the obje'ct in some way. Consequently, we can only know God by means of comparisons, indirectly: in this life we cannot see God directly as He is, because be is too great for our minds to take in. -But the will is different from the intellect in that it does not ~bape the object by drawing the object into itself, but ,rather goes out to the object as it is in itself; the will therefore does not limit the object by its own limitations as the mind do~s. It follows from this, tb_at, although we cannot know God, in this life, exactly as He is, nevertheless we can love God Himself exactly as He is, be-cause our minds can get to God truly ~nd hence our wills can go out to God insofar as He is truly represented in oflr minds, and not insofar as the mind obscures God by imperfect, indirect knowl-edge. I can love a person, even though I do not knov¢ him thor-ougbly: I can know him enough to love him, and it is he himself that I love, and not my own imperfect conception of him. Hence, in this life our union with God is primarily a uni6n of will, although since man is one whole, that union of will reacts upon the intellect and upon all the powers of the soul, and bell~s to greater perception and awareness. One cannot be united to God in will without somehow coming to be aware of that~ fusion of wills and thus coming into almost direct contact with God Him- 86 March, 1956 THE MYSTICISM OF OBEDIENCE self. St. Catherine of Siena was told that "the truly obedient man , always retains the desire of submission, and that this desire is like an inward refrain of music" (quoted by Marmion from the Dialogue~ on Obedience : Christ the Ideal of the Monk, p. 262). In this way, obedience is really a form of contemplation, simple, easy, and effective; and not wearisome to the bead. "This is what I am or-dered to do. It is God's will for me. I do it. That is God. That is all." Nor is this hindered if our obedience is very active, even if in obedience we must use initiative and ingenuity and resource. It is then that the very powers of the mind are given to God, wl~at intelligence we may have, what force of character, what gift of imagination, even what magnetism we may have to attract others. These are given to God, through the hands of the human beings who represent Him, and used gladly as we are directed~ because there is great security in using all our gifts as the mind of God, represented by a human superior, directs. Nothing could be m6re mistaken than to take the comparisons 9ften used by the saints, of a d~ad body, or an old man's staff, and apply them beyond their real application. They are not used to indicate complete passivity, but to indicate that we make no resistance to being moved from this house to the other, from this post to the other, or, even, that we are content if obedience makes no use of our talents at all. They in-dicate that we are completely dead and nothing but a walking stick as regards our own peculiar ideas when they clash with the su-perior's. Perhaps if the saints bad known of bose pipes, with a strong and full pressure of water in them, they might have used the comparison of a hose pipe which could be turned in this direc-tion or that, made to'give a heavy stream of water or a narrow jet, according as the bands holding it directed. The comparisons mean that the force and power which God may- bare given us is placed utterly in the control of the superior, as representing God; and that by faith we believe that the only good result will come from the union of that force and powe.r with the will of God as interpreted to us by His representative. . Here, too, enters what is called blind obedience. Now to inter-pret blind obedience as unintelligent, stupid obedience would be itself unintelligent and stupid. The more intelligent people are the more they must use their intelligence in order to obey well. The blindness only comes in after all due representations bare been made --and it is part of the duty of obedience to make reasonable repre- BERNARD LEEMING Review for Religious sentations, even to make them forcibly on .occasion-- and the su-perior orders us to do something with which our natural reason does not agree, for which we cannot see the reasons or the reason-ableiaess. It is then that we must be carried by an impulse of the will, blind to natural reasons, desirous only of conforming the understanding to the mind of the superior. And mtich can be done in this way: to close our mental ears to contrary reasonings, to look at it from the superior's side, and to make ourselves well af-fected to our superior. We cannot, of course, assent contrary to the known truth; but often the truth about the wisdom of a course of action can be perceived differently according to the antecedent state of mind in which we train ourselves, and according to the way we allow our minds toact. If we have opened our minds to the reve-lation of 6ur Lord beneath the deficiencies of the human agent, then it is easier to see God's will in what may naturally only look like ignorance, prejudice, favouritisrri, or vanity, So often it happens that lack of the spirit of obedience leads to narrow and restricted views. Obedience can and does take the ,long view. God's providence works oddly. Perhaps God sometimes 'wishes a poor superior, an incompetent superior, in order to use them as a lesson for subjects, or perhaps one special subject, a lesson to teach them what to do, and ~hat not to do, when they themselves are superiors! And to oppose that superior, to magnify his defects, to allow feelings to become ruffled, or depression to take possession of the 'spirit--this is Clearly to oppose God Himself, contrary to what we have promised Him." Perhaps God wants a certain 'work to fail, and to fai.1 precisely through our most obedient efforts and strivings, in order'to obtain some greater good of which we cannot be aware. In this sense, it is perfectly true that obedience, although. its proper fruit may seem to be to perfect the will, :nevertheless also perfects the understanding: it gives the understanding length and breadth and depth, conforming it to the infinite wisdom and knowl-edge of God. Often only in retrospect are we able to see that it was not only virtuous to obey, but was very wise, also. "Because you are conscious within yourselves," says St. Ig-natius of Loyola, "that you have undergone this yoke of obedi-ence for the love of God, to the end that you might, in following the Superior's will, more assuredly follow the divine, will; doubt not, but that the mgst faithful charity of our Lord continually directs you and .leads you in the right Way" by the hands of those whom He gives you for Superiors.''~ 88 March, 1956 THE MYSTICISM OF OBEDIENCE This yoke of obedience: it can indeed bear heavily, it ban chafe and sometimes cut, and force us to go on and on dragging a weari-some burden. Christ Hirhself'felt the burden, and even prayed that it might be lifted from Him. And yet to Him, His Father's charity was faithful, most faithful; and even through the hands of Annas and Caiphas, of Judas and of Pilate, that faithful charity of His Father led Christ in that right way that led to our salvation. Christ obeyed for me. Christ }rusted His father for me. Christ loved me and delivered Himself for met delivered Himself for me not only that my sins migh}: be forgiven, that grace might come to me, but als'o that to me might come the honour of sharing His obedience with Him, of offering the noblest part of me to His Father with His offering, even of making myself one with His self-giving for the redemption~ of mankind. Nothing so unites us to Christ as Obedience;. for perfect obedi-ence gives to Him our liberty, our memory, and our very under-standing. What more" have we that we can give? And this giving is the most perfect charity: if you love me,. keep my commandments. Yet we give them in such simple, often almost commonplace, ways: doing what we are told, be it great or small, be it important or un: important, be it hard or easy. Nevertheless, if we do gi.ve our whole selves to Him in this simplicity of obedience, be sure that His most faithful charity does stay~ with us. Gradually He ta.kes us all: our remnants of self-contentment, our rags of pride, our dirtiness of devious self-seeking; of all these and suchlike His faithful charity gradually strips us: a pain at once and yet a joy, He is meek and humble of heart, even in His purifying of us to make us more fit to share with Him in His unutterably pure sacrifice to God. ,,He fills us with His own love of His Father. He gives us sometimes to feel something of that. joy with which He went to His Father. He allows us sometimes to see that His saving work goes on, even thrbugh me, even through me: but yet not through me, only through Him, and I spoil it, and yet He does not let me Spoil it quite, because it is truly He who obeys in me, and His obeying is of infinite love, even God's own love, The mystery of obedience: it is the mystery °of Christ; the mystery of the Blessed Trinity, in whom all is one, even to the blessedness qf giving of the WhOle and yet" receiving, of the Whole". And yet, it is quite simple: "If you love me, keep my command-_ ments. BERNARD LEEMING To conclude, then: ! 1. Obedience is a good in itself, and not for any utilitarian purpose, because obedience in itself unites me to God; and unity with God is an end in itself. 2. Obedience reflects the unity of Christ with His Father and reflects the divine life in Him. So it does likewise in me. 3. It is through obedience, as such, and not through human advantages secured by obedience, that Christ redeemed us. It is through obedience that we share His redeeming mission, share His power to save souls. 4. Progress in obedience means progress in union with Christ and means, too, greater accomplishment in our redemptive union with Him. With Christ we are co-workers in redemption; but that co-working (s, first and middle and last, union in His obedience. 5. Conkequently, let us pray for opportunities of obedience: that we may do each task because God commands it, that we may find our love and our life in doing His will. If the commands are simple, thank God; if they are difficult--perhaps removal from an office, perhaps subordination to an uncongenial senior--thank God more, for what else" are we for but to obey? SUMMER SESSIONS The Institute for Religious at College Misericordia, Dallas, Pennsylvania (a three-year summer course of twelve days in canon law and ascetical theology for siste.rs), will be held this year August 20-31. This is the first year in the triennial course. The'course in canon law is given by the Reverend 3osepb F. Gallen, S.2'., that in ascetical theology by the Reverend Daniel 2. M. Callahan, S.2., both of Woodstock College, Woodstock, Maryland. The registration is restricted to higher superiors, their councilors, general and provincial officials, mistresses of novices, and those in similar positions. Applications are to be addressed to the Reverend doseph F. Gallen, S.2., Woodstock College, Woodstock, Md. Gonzaga University offers three summer institutes for religious women only. These institutes were inspired by the recent emphasis on the religious formation of sisters. The topics and dates for the institutes are: moral direction for others~ dune 19-30; understanding human nature, 2'uly 2-13; personal holiness, 2.uly 16-27. Gonzaga also offers two institutes for priests only; one on sacred eloquence, the other on-the psychology of the adolescent. For further information write to the Reverend Leo 2". Robinson, S.3., Gonzaga University, Spokane 2, Washington. 90 Sist:ers' Ret:reat:s--I I Thomad Dubay, S.M. APPROACH TO SUB3ECT MATTER |N this second article on our sisters' retreat survey, we will discuss I the retreat master's approach to his subject matter. The first of the questions asked the sisters dealt with the technique the re-treat master uses in setting forth his tea.ching. We can convey what is here meant~ in no better way than by, reproducing the question just as it was asked.To avoid needless repetition, we will indicate the sisters' choices together with the statement of the survey question. Which of the following emphases in meditation exposes do you usually prefer? __many quotations from Sacred Scripture . 27 4.0%) __intellectual explanation of doctrine, principles, etc .115 16.9 %) __emotional approach (stress on beautiful images, language, etc.) .o . :'. . 4 .6%) ____combination of first and second . 195 (28.6%) ¯ __combination of first and third . 16 (2.3%) __combination of Second and third . 28 (4.1%) __mixture of all three . 297 (43~.5%) Further comment: (space p.rovided) From this data several conclusions seem unavoidable: 1. Almost none of the sisters (.6%) want stress placed on the emotions alone. 2. The group of sisters who want any notable stress placed on the emotions is decidedly small (7%). This conclusion is reached by combining categories 3, 5, and 6. 3. The vast majority (91.3%) want emphasis placed on solid intellectual content whatever the combination of emphases might be. This con, clusion is obtained by combining groups 2, 4, 5, and 7. 4. A large minority (45.5%) prefer no emotional appeal mixed in with the intellectual. This can be seen by uniting the results from categories 2 and 4. 5. The frequent use~of Sacred Scripture follows the intellectual approach in popularity among the sisters. The comments of the sisters on this problem are both interest-ing and enlightening. All three, but the emotional element ought to be relatively small. If the intellectual explanation is ignored, women's piety tends to becom~ soft, enervated, spineless. A thought-provoking, solid presentation with enough of the emotional to make it spiritually palatable appears best to me. 91 THOMAS DUBAY Reuieu~ for Religious I believe that principles for religious life should be based on .Holy Scripture. It is only too late that one finds the beauty and worthwhile passages in Holy Scripture. Personally, I have, found myself living in close union with God by just one passage studied in the New Testament at meditation or spiritual reading. Let's have intellectual explanation. If the priest has the ability to express his ideas well so much the better. The use of Scriptu.re must be an overflow from the medi-tative life of the speaker. There has been too much emphasis on' the emotional approach, so why not get meditation on a solid basis for a change? Intellectual and emotional--I don't mean sentimental. God made things t0 be beautiful. Why not~ talk about those beautiful things? A balanced mixture with no excess in any one. Flowery language annoys more than appeals, I think, Father; however, a correct, flfient style helps much--language from the heart to the heart--without being dramatic or emotional. Mixture of all. A retreat group made up of different personalities, characters, men~ talkies, etc. needs meditation exposds that will to a certain extent reach all. Beautiful thoughts stay in the memory much longer than cold cut and dry ones. Women love beautiful things, why not give them to us? I dislike retreat masters who key their meditations to the emotions. Probably they do this because they have been led to think women prefer this. I do not find the e~otional approach "stands up" under the r~alistic test of a year in the religlous life, Exposition of the Sacred Scriptures appeals to me as most fruitful for meditation. (Texts on Public Life of Christ.) Some emotion has its place, undoubtedly, but I think to be effective it requires the most complete sincerity on the part of the retreat master--otherwise it only makes one uncomfortable. Some emotional stress helps, but I resent having my emotions obviously played upon. Besides, the emotional effect is most iikely to wear off. I would like to add emotional approach in the original meaning of appeal to the emotions or affections, not sentimentality, but with much intellectual and doctrinal support. Never emotional. ,Meditation becomes more fruitful, more satisfying as knowledge, of the Scriptures and doctrine increases. Quotation from Scriptures is fine IF that quotation is explained. Content thoroughly intellectual. Manner of presentation depending on the indi-vidual's broad reading, conversations, and own conviction and realization (we need some variety here!). Structure stemming from Scripture. All three. ~owever, oratory (?), (shouting, whispering, and dramatic pauses) can be omitted in ALL exposes. God forbid! (emotional approach) It is amazing how all three sprinkled in can provide the "oil" for my own "ma-chinery"-- in other wolds, "the Holy Ghost can work through all three approaches to fit the individual--don't limit the approach and.keep 'em happy! and thinking. 92 March, 1956 SISTERS' RETREATS "---II IX view of the sisters' observations just given and the numerical data previously noted, it appears that retreat masters should attempt to tailor their techniques accor~ling to the conclusions we have al-ready indicated. AMOUNT OF THEOLOGY We approach now a much-bandied-about question in the circles of sister formation interests: theology. Here we shall view the problem from the vantage point of retreat content, which, of course, touches upon in-service sister f6rmation. The amount of theology desirable in a retreat and the degree in which the sisters un'derstand it were the objects of two questions, the first of which follows: Do you think that the amount of theology ordinarily presented in retreat meditations is __ekcessive '.2__~too little __about right Further comment :__ A notable majority, 486 (72.6 %), of the sisters are well sails-fled with the amount of theology they ordinarily receive in their rdreats, although a sizeable minority, 171 (25.6%), decidedly think they hear too little. A v~ry small gr0ui~, 12 (1.8%), feel that too much theology is presented. The pres~ent writer has the impression from reading the many replies that the more completely educated sisters tend in greater ,.numbers to want more theology in their retreats, whil'e those with less formal training tend in greater nu~nbers to feel satisfied with the status quo. These tendencies are not, however, universal, for there are sister-teachers in college who are satisfied with retreat theology as it stands and some domestic sisters who desire more. The sisters offered the following comments on' their answers: Representative of those who think the theology is excessive: Excessive because of mixed groups of domestic sisters, etc.; otherwise it would be about right. Sisters who think the theology too little: ' Too much "dry" repetition of elementary data on the fundamentals., Religious should be mature and treated as such. o ¯ The more the better. We need it for .our teaching preparations. I have found it of great advantage when theology was much presented, since I only had an elementary education. Superiors should be advised to give books of theology to read to their sisters, if the confessor appr6ves of it, when a sister desires .it. ' 93 THOMAS DUBAY Revieu~ for Religious \ Many sisters are starved for real spiritual meat which can be satisfied only through theology. For many of the sisters retreat time is the only time they get a chance to get some theology. I don't think xve can get too much! Much too little. In some God is hardly mentioned except as author" of this or that law. And the Holy Ghost not so much as heard of. "Religious who think the amount of theology about right: Some tend to overdo it, but I think it appears excessive only if the retreat master uses too many abstract technical terms. I like points of theology brought out since I never studied it as such. Although it is not too little, there could be more as a number of us have the oc-casion to use it daily, Depends on retreat master. I find retreat masters about right; too little usually. Also depends on individual. It differs from a great deal to too little. Perhaps it could be more in most cases. I am satisfied with just the Personality of Christ according to Gospels. Retreat days ought not be a course in theology. If necessary, this should be taken care of otherwise. Some give more, others less, so that on the whole I'd say it evens up about right. As far as I am concerned, a deep theological retreat would be out of place. The mental training of our sisters is too varied to admit of excessive technicality in meditations. Sound, simple explanation of dogma is always welcome. Rather excess than defect. Sisters need solid dogmatic principles always. Do much harm a,mong those taught if they lack principles. Sometimes it is very excessive, but usually about right. However, they often presuppose more theological knowledge on our part than many of us actually possess. For our younger sisters who have had many courses in theology, it may be about right. For our older people and those who because of the work they do, do not continue.their education, it is probably excessive, except where the retreat master takes the trouble to clearly explain his points. Distinguish: amount of theology usually presented--O.K.; skill in bringing out theological implications, e.g., in a meditation on the Passion, without getting dry and classroomish--tbis is rarer. Too much, I believe, would dishearten the less intellectual; too little would make it impossible to form a foundation for the convictions necessary in living a spir-itual life. In coming toa satisfactory conclusion on this whole problem of theology it seems that the retreat m~ister must keep two cardinal points in mind: the sisters' background and his own treatment. March, 1956 SISTERS' RETREAT'S--II Both of these points are so relative that no possible suggestion to be adopted by all retreat masters can be given here. What is excessive for one community (or for one group of. sisters within it) may be too little for a second and about right for a third. Likewise, the same theology in the mouth of one priest may be excessive; in that of another, too little. To adjust the first relative element the retreat master might conduct a careful investigation of the sisters to whom he is going to give his retreat. He could write the provincial superior requesting information on the education and works of the sisters making the retreat and then adapt his methodology accordingly. An appraisal of the second element (the priest's treatment of theology) could be effected by. a simple, one-page questionnaire given by the retreat master to the sisters after his retreats. He could ask whether he had given enough theology, whether his e~planation was simple and clear, and any other question that might contribute to greater efficiency. This information would not benefit the sisters who furnished it, but it could be most helpful in subsequent retreats given by the retreat m~ister. /SISTERS' UNDERSTANDING OF THEOLOGY The sisters were next asked if they thought that the theology that was presented in their retreats was understood. Do you think that the sisters can understand the theology that is presented at least fairly well? __.most of them "do __some do __few do Further comment:__ The breakdown of the answers to this .query is percentage-wise quite close to that of the preceding question. The presence of too many diverse factors, however, prevents us from asserting that this correlation is really significant. For example, on this question some of the sisters answered in an unexpected way. These few indicated that the amount of theology discussed in retreats is too little and then in the present question chose the response ""some do" rather than "most do." Of the sisters ans.wering this question, 517 (76.2%) "think that most understand the theology, 153 (22.5%) that only some grasp it, and 9 (1.3%) that few sisters understand it. For this question it does not seem necessary to divide the sisters' further comments into categories, for their meaning is clear enough as they stand. 95 THOMAS DUBAY I'm not anything when it comes to brain power, but 1 can say. that I understood everything I've heard so far. Most sisters with high school or. colleg'e education can understand. Sisters with elementary education who have grown old with hard manual labor in homes or seminaries cannot. All in my community understand what is presented,, and most do it better than "fairly well.'~ I don't know how other sisters feel about it, but I like it. I think perhaps most of the priests think we have had more theology than we really have had. I certainly feel the sisters would be capable of receiving more if it were given. Before retreat begins we are able rather accurately to predict the outline of the con-ferences, if not .the matti~r of each conference. No challenge! ,. Very poor foundation in theology obtained in thee novitiate. Since most sisters either have a college education or are receiving it, they can under-stand considerably more than is usually offered, i believe. The fact that they might not [understand] would seem to indicate a further need for it. Too often I feel that the retreats are directed prima,rily to the teachers and the others find it difficult to follow ot:' gain much from it. Most' of them do, but not all like it. There is a certain type of nun who likes simple retreats. I do not believe it is a case of sisters failing to understand theology, but a case of retreat masters failing to present theology. Sisters have often gone through retreats without deriving much practical help. All sisters do not have a high inte!ligence and need more explaining. Much depends On the master's ability to make theological truths clear and mean-ingful, A retreat master should conduct the retreat on as high a theological, philosophical,. ascetical, and even mystical a plane as he is able. He should give sisters exactly the same substantial content as he would give to other priests. He need have no fear that they will not be able to understand and live what he himself understands and lives. He should deliver his message however without scholarly verbiage, Latinisms, and all the other .trappings~which' serve to impress rather than to clarify. Through no fault of 'their own, sisters do not have the information to cgpe with this. It is a great m'istake however--and sad to say a common one--to confound a sister's lack of technical theological learning with a lack of intelligence. It is the priest's task to make the technical comprehensible to the non-theologian. This of course demands much more unde~rstanding than does a presentation in the language of the manu'als. Most retreat masters present a very thin spiritual gruel by comparison with what they could give if they. had greater respect for the potentialities of the sisters. ~ The suggestions appended to our discussion of the immediately preceding question would appear to apply to this present problem with equal validity. 96 ( .uesHons and Answers [The following answ,ers are given by°Father Joseph F. Gallen, S.d., professor of canon law at Woodsiock College, W, oodstock, Maryland.] tI,t 9 ' Ih our concjrecjatlon of :sis ers here is a fee c~harcjed for the expenses of the postulancy and noviceshipI. Recently a novice had to have an op-eratlon for append|c,tls. Are tile expenses of th,s operat,on included ~n the fee, or are her parents obl,cjed to pay them? As permitted by can. 570~ § 1, and found at least frequently in all types of religious institutes', the constitutions of nuns and sisters ordinarily d~mand that the ca!ndidate brin~ prescribed clothing and personal effects with her to the postulancy and pay an established sum for the expenses ofthe" Ipostulancy and noviceship. The ex-penses for which payment mawr be demanded are only the ordinary and common expenses of food and clothing. The cost of the medi-cines and similar personal necessities that are usually required may be included under food. The I . ~ordmg of the canon does not permit an exaction for lodging nor for the cost of formation. Much less does it permit that the sum be~ established also for the profit of the institute, as if the,subject wer,e a student of an academy or college. The spirit of the canon is rather that nothing should be demanded if such a polic3r is a practical conform to this spirit at least readiness to grant necessary di Extraordinary expenses, e. g., serious illness, are not inciucJ The institute may rightfully that such expenses be borne b3 cases can readily and frequent'~ dent or inconsiderate to urge possibility~ Superiors should and do the extent of a prompt and cheerful pensationL whether whole or partial. those of :a surgical operation or of a '.d in this fee for ordir~ary expenses. demand, as in the present question, the subject or her parents. However, ~" occur in which it would be impru-his right: If the postulant or novice leaves or is dismissed, the insti}ute is entitled to payment of ex-p~ nses only for the time spe~nt in'the institute. 'Some aspects of the practice should be studied for possible re-vision. The list of things thalt the candidate is to bring with 'her should ,not be so massive as to]dismay a~ay-girl. Perhaps this is male ignorance, but it does not seem efficient to have each candidate bring such objects as towels, sheets, blankets, napkins, and silverware. I should think that uniformity of size and quality would be desir-" QUESTIONS AND ANSWERS Re~iew for Religious able in such objects, that the institute could purchase them at a lower price, and that it would be more efficient to increase the fee somewhat. Despite any ancient authority that may be cited for this and similar.practices, I cannot see how personalized silverware contributes to speed in setting up a large refectory and much less to the supposed simplicity and humility of the religious life. Although extraneous to the present question, I would hold the same for a train on the religious habit, which appears to me to be neither simple nor humble and to be at least dubious in the field of hygiene. The customary practice of requiring that parents continue to supply during .the postulancy and noviceship things such as soap and toothpaste and articles of clothing that have been exhausted or worn out is the deceptive economy of money saved, but with un-noted spirit, ual depreciatiofi. The practice does not manifest a gen-erous spirit on the part of the institute and is not apt to engender a spirit of devotion and loyalty in the subject. It may also be the primaryreason why so many professed secure necessities from ex-terns. The psychology of religious infancy can be more lasting and tenacious than that of human infancy, and the usual correlative of stinginess of superiors is stubborn infidelity of subjects to. the ob-ligations of the vow and the laws on poverty. It is evidently con-trary to the quasi-contract of profession for an institute to exact payment from parents for expenses incurred after profession. Free gifts may be accepted. Expenses for food and clothing should not be charged for any period in which the postulants and novices are 'fully applied to the external works of the institute, e. g., as full-time teachers or nurses. It is conservative to state that few parents of religious are wealthy. Many have exhausted their financial capability in giving a son or daughter a high school education. They have sac-rificed any return on a child's earnings by the entrance into religion. Further exactions should not be imposed on them without at least careful and considerate thought. Finally, it is always to be remem-bered that it is extravagance, not~generosity, that is incompatible with religious poverty. ~0 Is it true that a resident chaplain should never hear ÷he confessions of ~'he sisters of the convent of which he is chaplain'? A chaplain as such is not the ordinary, extrhordinary, nor a sup-plementary confessor of the community. He may be appqinted as such. I believe that many would agree with me .in the statement that it is better not to appoint him as the ordinary" or extraordinary 98 March, 1956 QUESTIONS AND ANSWERS c~nfessor of the c6mmunity. Anything alSproaching authority, mere friendship, and frequent soc"la 1a1n d b u s'iness contacts can be harmful to the greater efficacy of confeIs s. ion. It is therefore bettek not to ap-point a priest such as a chapla~in or one teaching in the school' with the sisters as their ordinary or extraordinary confessor. Since the confession will be the choice of the individual sister, no such reason exists against his appointment as the special ordinary of a sister or as a supplementary confessor of the convent of which he is,chap-lain. In the latter case he is evidently obliged in virtue of this ap-pointment to hear the confession of any sister 6f the convent who approaches him for confession when there is a just reason and for as long as the just reason continues. There is no question that he will be willing to hear'the confession of a sister in danger of death¯ Inasmuch as he possesses confessioIial jurisdiction for women, he can be both an occasional and a confessor of seriously sick sisters¯ As such he is obviously not to usurp the duty of the ordinary confessor of the community, but he should be willing to hear the confessions of sisters who reasonably request him to do so. He cannot be un-mindful of charity, and his study of moral theology and can6n law should have convinced him that cases of real spiritual necessity occur in all states of life. Furthermore, the Sacred Congregation of the Sacraments has emphasized the principle with regard to the members of any type of community: ". what is especial, ly important, that they should have the opportunity to make a confession also shortly before the time of Communion . . . where frequent and daily Com-munion is in vogue, frequent and daily opportunity for sacramental confession, as far as that is possible, must also be afforded¯"' (Bous-caren, Canon Laco Digest, II, 210.) The Sacred Congregation could not have been unaware of the fact that the only priest who is cus-tomarily present in a house of lay religious daily, especially immedi-ately before Mass, is the resident chaplain or the priest who says the daily Mass. II We are a diocesan concjregation. Sometime in the past we had a particular sister who left; if she had not left, we would have tried to dis-miss her. She was a most difficult and peculiar subject. On leavlncj, she threatened to sue us for the work she had done in the concjrecjation. How could we have protected ourselves.'! Relig'ious progression contains two elements, the taking o;f the vows and a quasi-contract between the subject and the institute. One of the elements of this quasi-contract is that the religious gives 99 QUESTIONS AND ANSWERff Review for Religious over all her. labor to the institute. For. this reason can. 580, § 2, logically declares that anything given to a religious for his work belongs to the institute~ With equal logic can. 643, § 1, declares that a professed religious who leaves or is dismissed may not seek com-pensation for services rendered to the institute. This Canon is in-serted in constitutions approved by the Holy See. It is also under-stood that the same dedication of services applies to postulants and novices. The Holy See in approving constltut~ons adds a provision to can. 643 § 1. This provision enacts'that aspirants on their admis-sion to the postulancy must signa civilly valid document in which they dechlre that they will not demand any remuneration for serv-ices given in .the institute if they leave or are dismissed. The Holy. See of late has also been requiring that this declaration be renewed at the time of perpet[~al profession. It is understood that this pro-vision applies also to the postulancy and noviceship and is to be so wprded. To avoid any future difficulty, "such a provision should be made, even if it is not prescribed in the constitutions. The reason for the renewed declaration prescribed at the time of perpetual pro-fession is to make certain that the declaration will be made at a legal age, since .perpetual~ profession cannot be validly made until the day after the twenty-first birthday (c. 573). -12 Is correspondence'with the vicar for religious exempt from the in~pec-tion of superiors? Canon 611 exempts from inspection correspondence °with the local ordinaries to whom the religious is subject in matters in which the religious is subject to the ordinaries. It is probable that this same exemption extends to corresigondence with the priest delegated by l;h.e local ordinary to take care of the affairs of a igarticular community or of some or all communities of the diocese, since in fact such a priest i's handling the matters that appertain to the ordinary. It can be objected that the canon does not say, "to the local ordinary or his delegate," and fi superior could licitly deny that the exemption is proved.' However, it would be the part of prudence at least' not to subject such mail to any inspection. Religious ~bould be instructed not to be quick td write to the Holy See, the cardinal protector, " the apostoli~'deleg~ite; or the local ordinary, or his delegate. Such letters derriand a serious m~itter that cannot be resolved by recourse to one's own religious, suPeriors. °External authorities and dignitaries'should. 100 March, 1956 QUESTIONS AND ANSWERS n6t,be annoyed by, needless a'nd extraneous correspondence; and do-mestic grievances, especially if purely personfil' or subjective, are to be confined by the family walls. How many "washings must alprlest do of the puHficators, palls, and corporals? Purifactors, palls, and cor~orals~ used in the sacrifice of the Mass are to be washed by. a cleric in major orders ,before being laundered by lay persons. The water of thls first w, ashing is to be poured into the sacrarium. The cleric in m~jor orders is obliged to only one ritual .washing; he may'do three if l~e wisbes to do so. The first washing may not be done even by rehglous women without an indult from the Holy See. The local ordinaries in mission countries have the power of granting such perm~ssmn to religious women. Cf. c. 1306, § 2; Cori3nata, Institutiones Iu~is Canonici, II, n. 887, 2*; J. O'Con-nell, The Celebration of Mas's, 256; Collins, The Church Edi[ice and Its AppOintments, 219-2~: Britt, Church Linens, 32; Murphy, The Sacristan's Manual, 12-13; Winslow, A Cornrnentarg on the Apostolic Faculties, 61. " Does the general ~decree on ~he simplification of the rubrics apply to the Lfffle Office of the ELV.M.? The decree of the Sacred [Congregation of Rites is confined to the rubrics of the Divine Office, and Mass, but from analogy the norms on the beginning and ~nd of the hours nSay be licitly used in both the choral and indivi~tual recitation of the Little Office of the B. V. M. The following, is a summary of the ~.ertinent parts of the decree. In beginnin~ both the pub(ic and private recitation c~f the canoni-cal hours, the Our Father, Hail Mary, and Apostles' Cr~ed are omitted; and the hours begin~ absolutely as follows: Matins from Domine, labia mea aperies; Cc~mpline from Iube, dorone benedicere; all others from Deus, tn adtut~orturn. In both public and private recitation, the canonical hours end as follov~s: Prime with Dom~mus nos benedicat; Complin~ with Benedicat et custodiat; all others,including Matins if recited pri-vately, with Fideliurn anirnae.~ The office ends after Compline with the recitation of the ,custo-mary antiphon of the B. V-. M., which is said here only, and Divinum auxiliurn. The indult and indulgences granted for the recit'ation of QUESTIONS AND ANSWERS Sacrosanctae are attached to this same final antiphon 6f the B, V, M. Cf.~ M.'Noir0t, L'Arni du C!erg~, August, 1955, 512, note 2. 15 I wished to send a letter ,÷o ~he superior general, and I believed there was a serious reason why'th~ sehdincj of this letter should hive remained completely unknown to the local superior. How c,oulc~ I have accomplished this without violating our regulations? Correspohden~e with-higher superiors is exempt in virtue of c. 611. Exemption means the right to send and receive determined let-ters without permission, to receive them u~aopened, to send them uninspected, and probably the right to send and receive ttSem com-pletely unknown to the superior. Therefore, a superior is not to open sfich letters; and they are to be sealed before being presented to a s'uperior. The probable right o.f sending and receiving them com-pletely unknown to the superior is founded on the wording of c. 611, which states that exempt letters .are subject to n6 inspection. Article 180 of the Normae of 1901 aflir;ned that th~se letter~ were free of any inspection. It can be argued, at least with probability, that they would be subject to some inspection if they had to be presented to or received by the superior. Ordinarily there will be no special reasons against transmitting these letters sealed through the local superior. However, it should be possible to obtain a stamp unknown'to,the.superior; e." g., by having some stamps in the custody of the local.assistant or another religious. If a subject cannot so ob-tain a ~tam. p and wishes to send an exempt letter free of all inspec-tion,° he may obtain a stamp from other sources. He is to avoid all disedification in such.an act. It is not necessary to go to the ex-treme of having the porter separate all exempted envelopes and hand them immediately to the individual religious. ~16~ Our constifutlons state that the reading at table is to be from a pious book. What is the meaning of a pious book? This article of the constitutions is based, on article 182 of th~ Normae of 1901, which specified that the reading was to be from "some 16ious book." This does not demand that. the .reading be always from~ a ~spiritual book; the interpretatior~.is that the reading should be spiritual or useful. Therefore," the reading mgy be also from su{h book~ as" ecclesiastical histories, histories of'religious in-stitutes, e~clesiastical biog~aphies,'etc.,, and, also from instructive and hppropridte secular works. Cf. Battandie'r, Guide Canonique, n. 303. 102 90o! Reviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College. West Baden Springs, Indiana.] THE MYSTICAL BODY OF CHRIST AS THE BASIC PRINCIPLE OF SPIRITUAL,LIFE. By F~iedr[ch Jurcjensmeler. Translafed by Harrier G. Sfrauss. Pp. 379. Sheed and Ward, New York. 1954. $5.00. If ever there was a work of love; it is Father Jurgensmeier's The Mystical Bod~l of Christ. This is flue not ~nly of its subject matter but also of its authorship" an4 translation. The author, rector of the Archiepisocpal Seminary of Paderborn from 1938 to 1946 and martyr of necessary overwork, wrote only this one book, spending years on it and seemingly integrating his whole life, thought, and reading in it. The translator, Harriet G. Strauss, a convert, worked intermittently for five years under 'the direction of Provost Heinrich Seidler of Dresden putting the book into English. The first part of the book. is a comprehensive synthesis df Pauline "texts concerning the Mystical Body, a synthesis which both leads "the reader to the conclusion that the living union with Christ in the MysticalBody is the core of St. Paul's message and makes him anx-ious to read through the Epistles of St. Pa'ul to discover for himself ,their.wealth ~of meaning~ This section is followed' by a difficult dogmatic_ exposition demonstrating that whether one traces the dogmatic path leading from man to God or the one leading from ¯ God through grace to man, one nevertheless ends up at the same place, union with Christ in the Mystical Body. Thus the Mystical Body dogma, because of its central and fundamental position in dogmatic theology, ,is also the basic prificiple for the ascetical life. The last and most rewarding part of the book shows how the Mystical Body doctrine, 'as the fundamental principle of the as-cetical life, not only balances the roles of grace and human effort in" asceticism, but centers attention on Christ rather than on peripheral matters. It does this because it clearly-shows union with Christ as the center and source of all spiritual life; because it focuses atten-tion on the'sacraments as forces integrating us into the structure of the~Mystical Body of Christ and uniting us more closely with Him; because it regulates private devotion and'the liturgy,: and co-ordinates them into .the sacrificial action of Christ the High Priest;- because without neglecting the moral virtues it emphasizes the the- 103 BOOK REVIEWS Review for Retigiou~ ological as uniting with Christ, because it reveals suffering as the finest living of Christ's life and charity as the chief duty in one united with Christ; because it spotlights the fact that each one of us, no matter how insignificant, has a unique and important personal work to accomplish' in Christ's Mystical Body. ° If there are three strata of knowledge in theology, the topmost for the experts, the middle for eager students, and the lowermost for the average Catholic, then Father 3urgensmeier's work would be on the second level sinc,e it demands concentration and study. The translator-edftor is to be lauded for her work in bringing this book into conformity with Pius XII's~M~stici Corporis, but sh~ has not succeeded in all respects. For example, Father Jurgensmeier's errors concerning the extent of and conditions for incorporation in the Mystical Body, though removed in mor.e evident passages, still persist in less noti.ceable ones. Nor are the quotations from M~stici Corporis always apt in selection and textual integration. Father Jurgensmeier himself has complicated the task of the translator by using the same terms in two senses, sdmetimes within the same sen-tence, wiihout warning the reader. Further, in praiseworthily en-deavoring to clarify the meaning of that special mystical identifica- 'tion with \Christ, he has ambiguously described it as a personal character. But these,qualifications, though meant as a warning of caution too the reader, are not intended as derogatory to this magnificent work. Rather it should be considered, as Archbishop Cushing notes in the Foreword, o"a spiritual masterpiece" which can be reread and reread always with g~eater profit. DAVID d. HASSEL, S.J. I AM A DAUGHTER OF THE CHURCH. A Practical Synthesis of Car-mellfe Splrifuality. Volume II. By P. Marie-Eucjane, O.C.D. Trans-la÷e~: l by SMer M. Verda Clare,: C.S.C. Pp. 667. Fides Publishers, Chicacjo 10, Illinois. 19SS. $6.75. In 1953 Fides Publishers produced the first part of a synthesis of the teachings of St. Teresa of Avila and St. John of the Cross (with examples from the life of the Little Flower) under the title 1 Want to See God. The present work brings to a close this bril-liant and compendious study, explaining as it does the; soul's prog-ress from the beginning of supernatural contemplation in the fourth" of the Teresan.mansions to ~the~ ultimate union °with God in the seventh, .104 March, "1956 ." BOOK REVIEWS Anyone interested in the various stages of supernatural and mystical prayer will find this work of great assistance. The author's genius for synthesis--abundant quotations woven together "with commentary into an orderly development--is evident as he treats in turn supernatural recollection and the prayer of quiet, contem-plative dryness, the dark night of sense, union of the will, the dark night of the spirit, and, finally, transforming union of the soul with God in perfect love. His deft reconciling of apparent divergences in the doctrines of St. Teresa and St. John of the Cross is especially notable. Two short sections of the book stand out significantly for souls whose vocation is to be apostles in the modern world, whether or not God has raised them to the higher mansions. The first is Chap-ter X of Part IV, "The Mystery of the Church" (pp. 186-201). Upon reaching a state of union of the will with God (fifth man-sion), Teresa says that the soul is seized with an intense concern for the salvation of other souls. Its eyes are opened to thee.mission it must fulfill in' the Mystical Body. This is what Fath'er Marie- Eugene terms the soul's "~iscovery of the Church." At this point, tvhaetnio, nh eto s kbeet cehffeesc atend e bxyc e~lltehnet usnuimtimnga royf oafll t mhee dni vtoin Ce hprliasnt, oinf sthale-. Mystical Body--a program which dominated' St. Paul's thinking, and which he called the mystery. In Chapter IX of Part V, "The Saint in the Whole Christ" (pp. 606-62), the author b.egins by stressing the exalted and im-perious demands the lov~ of God makes on the soul raised to the sixth and seventh mansions to help in saving other souls. Then in a section'which is almost wholly original, though strictly in har-mony with Teresan spirituality, Father Marie;Eugene discusses the place of contemplation in the lives of modern apostles. It is this section of the book which, he says in the introduction, "he was tempted toe expand. What he has written is most valuable; we may hope that he is able to develop his ideas in their fullness in a future work., Among other sections which may attract special interest., are those on extraordin.ary.favor~ (pp. 243-97), which a.mounts to,a concise treatise on the~subject, and the. lengthy explanation of the dark night of the spirit (pp. 300-506): The publisher .has rendered a distinct .service to American read-ers by presenting these books in English, The typography is well chosen (save, I would say, for the title page and table of contents). 105. BOOK REVIEWS Review [or Religious A handy summary of Teresan spirituality, according to, the char-acteristics of the seven mansions, is printed inside the front cover. The inclusion of a combined index for both volumes would have enhanced the book's value even more. A final word of congratulation must be reserved for the trans-lator, who has produced as smoo.th and' forceful a translation as if the work had been written originally in English. May she turn her hand to other works where less skilled translators" fail to tread! --THEODORE W. WALTERS, TRUE MORALITY AND ITS COUNTERFEITS.' A Critical Analysis of Ex-is÷en÷ialisfic E÷hics. By Diefrlch yon Hildebrand wi÷h Alice Jourdaln. Pp. 179. David McKay Co., Inc., New York. 195S. $3.00. This book, after a brief introduction in which the author clearly states his object and method, contains nine chapters dealing mostly with "circumstance ethics." An appendix, "Allocution du St. P~re d la Fdd~ration. Mondiale des deunessbs "F~minines Catboliques'" (April, 1952) forms the conclusion. As far as can be seen, the book is the work of Von Hildebrand alone. We have ~here a vigor-ous attack both on "situa~tion or circumstances ethics" as well as on "sin m~rsticism." The former, already analyzed and condemned by the Pope in the allocution above referred to, is subjected to a ldnger analysis here. The results are the same--a ringing condem-nation of "situation ethics." The author grants the complexity ~of the individual moral situation, details the pertinent f~ctors'at play therein, but insists with the Pope upon the primacy of universal moral laws. Th~ exaggerations, even the unchristianity, of "~itu-ation ethics" is shown.- The final chapter is a positive statement of Christian ethics. Of more interest and originality, perhaps, are the parts which deal with "sin mysticism," a phrase taken from the German the-ologian, K. Rahner, S.d. This is a.kind of lived .application of some of the principles of "situa~tion ethics" manifested especially in liter-ature. It con'sists in the exaltation'of the tragic~ sinner over the self-righteous, mediocre, or merely conyentionally moral man. Von Hildebrand fi, nds traces of this tendency, in varying~ degress~ in' Catholic writers like Mauriac, Greene, Gertriad~ yon Le Fort and others. Since these Catholic authors~ are read by our students on the college level, at least, teachers of literature will want to read the indictment. Von Hildebrand is certainly not unsympathetic 1.06 March, 1956 ' " BOOK ANNOUNCEMENTS towards these writers; he admits~ what he considers the truth they contain, recalls several necessary dtstlnctlons from Catholic ethics, but, in the end, is driven to condemn this tendency in them. --JAMES d. DOYLE, S.J. BOOK ANNOUNCEMENTS )kVE MARIA PRESS, Notre Dame, Indiana. Spirituality for: Postulate, NoOitiate, SchoIasticate, l~y Jar~es F. McElhone, C.S.C., is a book on the spiritual life written ex-plicitly fo~ beginners. It !is not a complete treatise on the religious life but alms to lay a solid foundation for such a life. It fills a need long felt by directors of young religious. Pp. 196. $3.00. THE B'RUCE PUBLISHING COMPANY, Milwaukee 1, WiSconsin. Helps and Hindrances to Perfection, by Thomas J. Higgins, S.J., is a sequel to the author's Perfection Is.for You. The readers for whom it is intended'are all ~he members of the Mystical Body of Christ, for each is bound to tend toward perfection. All can find in these pages help and inspiration. Houses where closed lay re-treats are conducted would do well to add both these volumes to the r~treatants library: .Pp. 258.$4.50. CARMELITE THIRD ORDER PRESS, 6415 Woodlawn Ave., Chicago 37, Ill. Mary and the Saints of Carmel, By-Reverend Valentine L. Boyle, O.Carm. This is a book of meditations on the feasts of our Lady and the saints of the Carmelite Order. Each meditation con-sists of a hundred-word biographical sketch, a one-sentence appli-cation, and the prayer of the-saint from the Carmelite missal. It is profusely illustrated in black and white. Pp. 185. $1.50. Carmel--Mary's Own. A History of the Carmelite Order. Part I. The Elian Origin o? Carmel. Pp. 64, 25c. Part II. The Golden Age of Car~el. Pp. 70. 25c. Part III. Carmel in Modern Times. Pp. 68. 25c. CLONMORE AND REYNOLDS, LTD., 29 Kildare St., Dublin. The Spiritual Teacl~ing of Venerable Francis Libermann. By Bernard J. Kelly, C.S.Sp. Founders of religious orders and con-gregations receive many. special graces from God to enable them to guide wisely in the paths of perfection those ,whom God gives them as followers. That is why the writings of. such founders are esteemed and treasured. The Venerable Francis Libermann, founder. 107 BOOK ANNOUNCEMENTS Review for Religious of the Congregations of the Holy 'Ghost and the Immaculate Heart of Mary, left his followers many valuable documents. Father Kelly has put these in the framework of a treatise on the spiritual life and so has made the wise counsels of the founder of his congrega-tion available to a wider circle of readers. Pp. 201. 13/-. DAUGHTERS OF SAINT PAUL, Old Lake Shore Road, Derby," N. Y. In The Daily Gospel we bare a harmonization of the four G~s-pels due essentially to Father Szczepanski, S.J. A portion of the Gospel is presented for each day of the year. Each selection is fol-lowed by a pertinent quotation from the fathers of the Church and a reflection. The reflections were compiled by John E. Robaldo, S.S.P. The text of the Gospels is the Confraternity version. Keep this book hand~; on your desk and nourish your soul with the Words of Life. Pp. 495. Paper $3.00. Cloth $4.00. Bible Stories for Children. Written and illustrated by the Daughters of' St. Paul. The book contains twenty-six stories from the Old Testament and fifty from the New. Each story is illus-trated with a full page attractive picture in four colors. Pp. 165. Soft cover $1.75. Cloth $3.00. St. Paul Catechism of Christian Doctrine. Prepared and illus-trated by the Daughters of St. Paul. There are six books in the set, one for each grade from one to six. They are richly illustrated in four colors. "Each lesson is divided into three parts: Catechism, Sacred Scripture, and Liturgy. Single copies retail for from 30 to 60 cents. DESCLEE COMPANY, INC., 280 Broadway, New York 7. A Short Histoql of Philosophg. By F. J. Thonnard, A.A. Translated by Edward A. Maziarz, C.PP.S. This is an excellent philosophical presentation of the major trends, schools, and leaders of Western philosophic thought. The intrinsic connection between the presuppositions, basic principles, and doctrines of the major philosohers is emphasized and their thought is briefly evaluated in" the light of Thomistic principles. The. work has excellent bibli-ographies and a valuable doctrinal table. This Efiglish translation, though faulty, will be welcome. Pp. 1074. $6.50. DOYLE AND FINEGAN, Collegeville, Minnesota. The-Simplilication of the Rubrics. Text of the Decree toitb Commentar~.1. By Annibale Bugnini, C.M. Translated by Leonard J. Doyle.~ Father Bugnini's commentary is by far the best that 108 March, 1956 BOOK ANNOUNCEMENTS has appeared so far and will do much to give a better understanding of the new rubrics. Pp. 131. $1.50. Order for Office and Mass, 1956. This is an English Ordo written for those who say the Divine Office in Engllsb. Pp. 115. $1.25. FELICIAN SISTERS, 600 Doat .St., Buffalo, N. Y. Magnigcat. A Centennial Record of the Congregation of the Sisters of Saint Felix. The appearance of this book announces the happy completion of a century of growth and progress of the Felician sisters. All religious will find this book both interesting and in-spiring. To learn what others have done and are doing for the love of God is an external grace which stimulates to greater and more generous efforts in the following of Christ. It is a .valuable his-torical do.cument that every Catholic library should have. Pp. 155. GRAIL PUBLICATIONS, St. Meinrad, Indiana. Religio Religiosi. By Aidan Cardinal Gasquet, O.S.B. Though published in England in 1923, this little volume is not very well known in this country; and it should be better known. If all who have to face the problem of a choice of a state in life 'would read this book, vocations to the religious life would be multiplied. Pp. 120. $2.50. True Christmas Spirit. By Reverend Edward J. Sutfin. Here is a °book on the Christmas liturgy written at the request of edu-cators to assist them in teaching liturgy to children. It draws on the treasury of world literature and custom. Religious devoted to teaching will find this book most helpful. Pp. 154. $3,00. The Help of His Grace. The Storg of a Benedictine Sister. By Sister Jean Marie, O.S.B. This booklet is a new addition to vo-cational literature. Girls who wish to decide whether they have a vocation to the Benedictine way of life will find it most helpful. Pp. 108. $.50. ~ B. HERDER BOOK COMPANY, 15 South Broadway, St. Louis 2, Mo. The Names of Christ. By Louis of Leon, O.S.A. Translated by Edward J. Schuster. The author of this book was a professor of the University of Salamanca and a contemporary of St. Teresa of Avila and of St. John of the Cross. His spiritual doctrine is well summed up in the present volume. It is the sixth in the Cross .and Crown Series of Spirituality. Pp. 315. $4.75. The Church Teaches. Documents of the Church in English 109 BOOK ANNOUNCEMENTS Reoiew [or Religious Translation. By the Jesuit Fathers of St. Mary's College, St. Mar~;s, Kansas. The gratifying growth of the departments of religion in our-Catholic colleges and universities makes bool~s like the pres.ent volume a necessity. The argument from tradition will always be a major argument in all religious questions. Hence the necessity of translating the documents enshrining this tradition into English, since a knowledge of Latin and Greek can no longer be presupposed in tb~ students of religion. This book is a "must" for teachers of "rel'igion. Pp. 400. $5.75. :" Introduction to the Philosoph~t of Animate Nature. By Henry J. Koren, C.S.Sp. Teachers of philosophy will welcome this ne~i addition to Catholic texts on rational psychology. There is more 'than enough material for a three-hour one-semester course. An ap-pendix .contain~ a list of review questions and suggested readings. Pp. 341. $4.75. An Introduction to the Science of Metapbgsics. By Henry J. Koren, C.S.Sp. This clear, understandable, and orderly textbook, giving the traditional Thomistic doctrine of being, is divided into two parts: being in general (,its nature, its transcendental properties and its limitation), and finite being (its nature and multiplication, its categories, and its causes). For a three-hour one-semester course some selection of material will be necessary. Pp. 341. $4.75. THI~ NI~WMAN IaRI~SS, Westminster, .Ma'ryland. An Hour with Jesus. Meditations for Religious. By Abbe Gaston Courtois. Translated by 'Sister Helen Madeleine, S.N.D. Religious women whose work is education will find enlightenment, encouragement, and many practical, suggestions in this volume. Used as an aid for meditation, the book should do much to advance its users in. the art of mental prayer. Pp. 161. $3.00. :'"Cleanse mg Heart. Meditations on .the Sunda~t Gospels. By Vincerit P. McCorry, S.J. Readers of America will be familiar with Father McCorry's liturgical column "The Word." They will be pleased that one year's offerings have been given a more permanent form in the present volume. Pp. 179. $2.75. Graceful Living. A Course in the Appreciation of the Sacra-ments. By John Fearon, O.P. This is a book on the theology of the sacraments written in a popular vein to catch the interest of the ordinary Catholic and so help him to a fuller Catholic life. It was a selection of the Spiritual Book Associates. Pp. 160. $2.50. Leauen of Holiness. Conferences for Religious. By Reverend 110 March, 1956 BOOK ANNOUNCEMENTS Charles Hugo Doyle. Those who have read Father Doyle's first book of conferences for religious, In Pursuit of Perfection, will find in this volume the same freshness of style and vigor of presentation. Pp. 242. $3.50. Meditations Before Mass. By Romano Guardini. Translated by Elinor C. Briefs. Despite the title, this is not a book of medi-tations. It is rather a collection of conferences given originally before Mass to enable the congregation to enter fully into the divine action. Its purpose is to teach a greater appreciation of and participation in the holy sacrifice. Pp. 203'. $3.00. THE PRIORY PRESS, Asbury Road, Dubuque, Iowa. Beginnings: Genesis and Modern Science. By Charles Hauret. Translated and adapted from the 4th French edition by E. P. Em-mans, O.P. and S.S.Prolyta. There can be no conflict between faith and science since God is the author of both. Yet there may be ap-parent conflict. Father Hauret, a scientist in his own right, squarely faces the problems posed by the account of creation in the first three chapters of Genesis and the findings of modern science. If you teach religion, this is a book you should read. You will learn much about the Sacred Scriptures as well as about modern science, and you will be in a position to give satisfactory answers to modern doubters. Pp. 304. $3.25. SAINT CHARLES SEMINARY, 209 Flagg Place, Staten Island 4, N. Y. Father to the Immigrants. dohn Baptist Scalabrini, Bishop of Piacenza. By Icilio Felici. Translated by Carol della Chiesa. On June 1, 1905, John Baptist Scalabrini, Bishop of Piacenza died a holy death. He was a remarkable man, and his memory is honored particularly for his heroic labors in behalf of Italian immigrants in both Americas. He came to their aid by founding the Society of St. Raphael, a lay organization, to alleviate their material wants; by founding a society of missionary priests, now popularly known as the Scalabrinian fathers, to care for their spiritual needs; by starting a congregation of sisters to care for the orphaned and the sick among them. It. was be who came to" the rescue of the Mis-sionary Zelatrices of the Sacred Heart, when it seemed that they must disband, and interested them in work for immigrants. It was he too who urged Mother Cabrini to choose America rather than the Orient for bet field of labors. This is the first full-length bi-ography in English of this saintly bishop, a milestone on the way to his beatification. Pp. 248. $3.00. BOOK ANNOUNCEMENTS SAINT PAUL PUBLICATIONS, 2187 Victory Blvd., Staten Island 14, N. Y. The Perennial Order by Martin Versfeld is a book on Catholic philosophy which is not a textbook. It will be read with interest and profit even by those who have had the usual courses in philo-sophy, for it deals with many topics not mentioned in the conven-tional courses. It is an apostolic book in the sense that it is written also for non-Catholics. It should do much to answer many an in-tellectual difficulty of the sincere inquirer and so prepare the way for conversion. Pp. 250. $3.00. SHEED AND WARD, 840 Broadway, New York 3. Su)ift Victory. Essays on the Gifts of the Holy Spirit. By Walter Farrell, O.P. and Dominic Hughes, O.P. It is perhaps no exaggeration to say that most Catholics know so little of the gifts of the Hoiy Ghost that they cannot even name them all. The reason possibly is that they are not something to strive for, but something freely granted to those who love God. Every Catholic should know more about these treasures which are his. Pp. 211. $3.25. In Soft Garments. A Collection of Oxford Conferences. By Ronatd A. Knox. This collection was first published in 1942. The present reprint is in response to popular demand. Pp. 214. $3.00. TEMPLEGATE, Springfield, Illinois. Loue of Our Neighbor. Edited by Albert Ple, O.P. Translated by Donald Attwater and R. F. Trevett. This book is the report of a symposium on charity in which this virtue was dealt with from many angles. Part one deals with charity and Revelation. Part two treats of the theology of this virtue. Part three has such chapters as "A Philosophy of Relation to Others," "Psychoanalysis and Love of One's Neighbors," "Love of Our Neighbor and the Economics of Giving." Part four consists of an outline of what a complete treatise on the love of our neighbor must be if it is ever to be written. Pp. 182. $3.95. CATHOLIC ALMANAC, 1956 The 1956 National Catholic Almanac, a very valuable reference book, is now available at the St. Anthony Guild Press, 508 Marshall St., Paterson, New Jersey. Cloth, $2.50; paper, $2.00. OUR CONTRIBUTORS MOTHER MARY ELEANOR teaches at Rosemont College, Rosemont, Penn-sylvania. BERNARD LEEMING is a professor of theology at Heythrop College, Oxon, England. THOMAS DUBAY teaches theology and homiletics at Marist College, Washington, D. C. 112 InJ:orma!:ion [or Subscribers BUSINESS OFFICE ADDRESS: REVIEW FOR RELIGIOUS, 606 Harrison Street, Topeka, Kansas. SEND ALL RENEWALS AND SUBSCRIPTIONS TO: REVIEW FOR RELIGIOUS, 606 Harrison Street, Topeka, Kansas. NOTICES OF EXPIRATION have been mailed to all sub-scribers whose subscriptions expired with Jan., 1956. We hope that those who have not yet done so may find it convenient to renew at an early date. When renewing please return the postal-card notice sent to you. It is of great assistance to us in making prompt and ac-curate identification of renewals. EARLY RENEWAL of subscriptions enables us to prepare our ~-~.mailing list for tl~ next issue and avoids delays incurred by later additional mailings. 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The Mercury June, 1893 ADVERTISEMENTS. IRailroafc "The "Royal 'Route" /Viu^rc and ^rfc C°1s^^Vato^y. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on ;t beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on 1'ipc Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, IJanjo, and Cornet. Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M. M. D., President, Hagcrstown, Mel. To th$ StlJd^rjts oF New and Direct Line To and From QETTT5BURQ. Fast, Frequent and Superbly Equipped Train Service Between NEW YORK, PHILADELPHIA, Allentown, Pottsville, Williamsport, Reading, Harrisburg and Interior Pennsylvania Points, with through connections to and from all parts of the Middle States, New England and the West. Visitors to America's Greatest Battlefield can obtain through tickets and baggage checks, via this new and most picturesque route, at all principal stations and ticket offices throughout the country. I. A. SWEIGARD, C. G. HANCOCK, General Manager. Gen. Pass. Agt. Barber SfrQP> CHARLES C. SEFTON, PROPRIETOR. BALTIMORE STREET. THE PLACE FOR STUDENTS TO GO. ONLY FIRST-CLASS WORK QANDERS & OTAYMAN Beg to call attention to their splendid exhibit of the leading makes of Pianos and Organs Including the famous ESTEY OROAN, WEBER, DECKER BROS., ESTEY, FISCHER, AND IVERS AND POND PIANOS. Also a full line of Sheet Music, Music Books, and Musical Instruments of all kinds, including Violins, Mandolins, Banjos, Guitars, Cornets, Autoharps, &c. SANDERS & STAYMAN, 13 NORTH CHARLES ST., BALTIMORE, MD. 934 F STREET, N. W., WASHINGTON, D. C. Music Sent " On Selection." Catalogues Free. We are Sole Agents for the Wonderful "JEOLIAN," an Orchestra in Your Own Parlor, With You as Musical Director. Spalding's Livery Stable, STRATTON ST., GETTYSBURG, PA. Branch Office, E. S. Faber's Cigar Store. Hacks, Carriages, Wagonettes, Double Teams, Riding Horses, Large Wagons Capable of Holding Sixty Persons at a Time. COMPETENT GUIDES FOR THE BATTLEFIELD. CHAS. J. SPALDING, Proprietor. "-vjX5))jj ■ ■ ■ ■ 11 ■ 11V? 11111:111 -1 -11: ■ i.ii i.iiiiiiiiiiiiiiiiiiuiiiiiiii-iiiaiii'iiuiiiiiiiiiiiiiiiiiiiiiiiimlftQv1*^— Gettysburg Carriage Works, CHAS. J. SPALDING, Proprietor. WEST MIDDLE STREET. BUILDER OF « Surreys, Buggies ^ Road Wagons.>« REPAIRING PROMPTLY DONE. ADVERTISEMENTS. B. # O If you are Going to the World's Fair— And we suppose you are— We desire to Call your attention To the Baltimore and Ohio Railroad, Because it is The Shortest Route From this section Of the country, And because it Is the most Picturesque and Historic. Its solid Vestibuled Trains from New York, Philadelphia, and Baltimore Run via Washington, Traverse the Historic Potomac Valley, the theatre Of the war between the States, and cross the Allegheny Mountains, 3,000 feet above The sea level. All through trains carry Pullman Sleeping cars. The rates to the World's Fair via the Baltimore and Ohio R. R. Will be very cheap, And the train service Will be unexcelled. The Baltimore and Ohio Has direct tracks From its station at Chicago to the World's Fair Grounds. Apply to Chas. O. Scull, General Passenger Agent, Baltimore, Md., if You desire to know More about this Great Route. ADVERTISEMENTS. iii Society Baboes flbri3e flfcebals Stationery The most successful designers of College and University Badges in the Country Estimates— -Designs on Application BAILEY BANKS BIDDLE Chestnut and Twelfth Streets Philadelphia, *Pa. iHary had a Little Lamb, (Stam> your Memory.) It's wool was all the go— We make it up in BUSINESS SUITS for S1 5.00 you know. These Custom-Wade Suits are popular throughout America — because they represent the very Quintessence of Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti-more cheapest market. KEELER the largest custom producer. Full Dress Suits, Trousers, - - Frock Suits, • Overcoats, - - JOnN M. KEELER, 5 N. Calvert St. Baltimore, fid, "Suffer no longer the extortions ofloco-1 tailors. S25.0U Up. $4.00 Up. $18.00 Up $18.00 Up. OEHM'S AGME HALL @nirm Hnnm & ruinisnrm 5 and 7 W. Baltimore Street, Annex 6 and 8 S. Charles St., BALTIMORE, MD. Correspondence Solicited With Responsible Parties Desiring to Act as Agents. NEW SPRING STYLES Of Suits and Overcoats now ready at 20 to 30 per cent, under com-petitors' prices. Write for Samples and Price List. WILLIAM SMALL, DIM DQOH nnra AND BOOK DMDLX 6 WEST MARKET STREET, YORK, PENNA. w. SJSGHRODER, DEALER IN rjafrs and Caps? ^ No. 6 Balto Street, Gettysburg. IV ADVERTISEMENTS. p. D. SCHRIVER Draper, Importer, • AtfD Merchant Tailor 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., June, 1893. No. 4. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor: JULIUS F. SEERACH, '94. Associate Editors : ALBERT S. COOK, '95. FRANK E. FICK1NGER, '94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL \V. KOLLER, '94. ROSCOE C. WRIGHT, '95. SUMNER R. MILLER, '95. Business Manager: BENJAMIN R. LANTZ, '94. Assistant Business Manager : CHARLES F. KLOSS, '94. T^n^.r-. f One volume (ten months), . . . . $1.00 lERMS-| Single copies, .15 Payable in Advance. AH Students are requested to hand us matter for publication. ' The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. eONTE/NTS. EDITORIAL, 55 CHARLES S. WOLF, 56 RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER, 57 THE PROGRESS OP MESMERISM, 58 AN EPISODE 59 SPECIALISM: ITS NECESSITY AND ITS DANGER, . 59 PROOF-READING—MENTAL AND MORAL, 61 PAPA H 's SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE, 62 COLLEGE LOCALS, 63 ALUMNI, 66 FRATERNITY NOTES, 69 ATHLETICS, 70 TOWN AND SEMINARY, 71 LITERARY SOCIETIES 73 E/DITO-RIAL. WITH this number of THE MERCURY, the lately elected staff takes charge of affairs. It is their desire to mirror faithfully the life and thought of the students of Gettys-burg College, and bring before them in read-able form the doings of each month. Such work, however, calls for the heartiest co-opera-tion of the student-body. We, therefore, ask you for your willing help and for contributions to its columns. Remember that THE MER-CURY is the true representative of the college, for it alone stands for the interests of the students. * * * IT is of peculiar interest to us, who are train-ing for active work in the world, to know just what sort of material the world demands. The idea is slowly dying a natural death that four years of Latin, Greek, and Mathematics will fit a man to deal with all the problems of life. Text-books and dictionaries contain ten times more knowledge on these subjects than the average student, but they are powerless to effect the solution of our daily enigmas. The world calls for more than that, it calls for men. Our learning is of no account to those around us, unless a man stands behind it. Character-is a prime necessity for a man, and here is the place to develop it, for the college is a little world with duties as real as those of the throbbing world about us. If we fail here when the test is applied, we are bound to fail when larger duties demand our attention. The world is a severe judge, and takes no excuses. We are weighed in the balance, and, if found wanting, the command comes : " Make way for a man !" To quote the words of Dr. Hulbert: " Men are in demand; not homines—animals 56 THE COLLEGE MERCURY. that wear pants—but viri, plumed knights, with swords upon their thighs," ready to battle for right and truth, and make the great world better. THE spirit of death seems hovering over our college. But a short time ago we were called upon to mourn the loss of one whose college days were nearly over, Charles Wolf. Then came the announcement of the departure of the College Treasurer, Alexander D. Buehler, a man full of years and honors. And now again we have to bow to the will of that dread power, giving up one whose whole life lay before him filled with the glorious promise of highest achievement. Sumner Roscoe Miller, a member of the Sophomore class and one of the editors of THE MERCURY, died May 30th, shortly after the hour of noon. His illness was of a short duration, and the end came unexpected, swift and terrible. Just the day before his death, all reports spoke of speedy recovery, but now such.hope is vain—his health has come to him in a happier land. But words fail the writer, and the task of telling the story of that bright life must be left to a calmer mind and a quieter heart. Grief, deep and sincere, is in the hearts of all his fellow-students, and words are slow to come when the heart quivers in pain. IN days of old, when the burden of thought was turned to things heavenly, a common belief was expressed in the words of the adage : " Cleanliness is next to Godliness;" but now that the minds of men have deigned to descend from their lofty flight and take an interest in human affairs, the thought implied finds better expression in the changed form : " Cleanliness is next to manliness." Refer-ence is made to this in order that the careless-ness, so prevalent lately, may cease, and that the rubbish which litters the campus may dis-appear. It is to our interest to appear neat and tidy to the visiting world and the Faculty. We are judged by what is seen of us, and we naturally desire favorable judgment. But to obtain such judgment we must do something worthy of it. Let us, therefore, respect the request made of us, and rid ourselves of waste matter through the proper channels. If we respect the wishes of others, we have more chances of having our own respected, and more right to claim consideration for them. * * IN the editorial concerning the glee club, which appeared in the last issue, it should have been stated that the club was granted permission to be absent from college for sixteen periods. The reason that they were not allowed to give concerts away from college this term is owing to the fact that the time granted was exhausted last term. CHARLES S. WOLF. CHARLES STORK WOLF, son of Rev. Dr. and Mrs. E. J. Wolf, was born in Baltimore, Md., December nth, 1873. He was named for and baptized by the late il-lustrious Dr. Charles Stork, and it would seem that there was transmitted to the child the same gentle and charitable spirit of the sainted man whose name he received. In his second year, he removed with his parents to Gettysburg, and resided here until his death. He began the work of his education in the public schools of this place, and was graduated from the High School with the highest record of his class in June, 1887. The following Sep-tember he entered the Preparatory Depart-ment, where he remained for two years, and entered the Freshman class in college in Sep-tember, 1889. Three years of his college life had passed and the day of his graduation was at hand, when, on April 26th, he left home to spend a few days in New York city, at a con-vention of the Sigma Chi Fraternity, of which he was a faithful and devoted member. He returned home on the evening of Saturday, THE COLLEGE MERCURY. 57 April 29th, happy and apparently in excellent health. The next morning, however, he be-came sick, and after an illness of little more than forty-eight hours, he died at 6.15 o'clock : on the morning of Tuesday, May 2d. Such are the facts connected with the brief life and sudden death of Charles Stork Wolf- He was a gentle, amiable, happy boy, scatter-ing smiles and sunshine into the lives of all with whom he came in contact. His nature was beautifully childlike in its tenderness and simplicity; his character was pure, noble, and upright. In his home he was an example of filial respect and brotherly love; in his frater-nity he was the type of loyalty and devotion ; in his class and the whole college community he was loved by all and hated by none. Among the citizens of Gettysburg he had a smile and kind word for all, knowing no dis-tinction of high and low, rich and poor; and beyond the limits of Gettysburg his friends were numbered by the score. His death came just at that period of transi-tion when the youth is passing into the man. The arena with its activities lay just before him, and in a few months he would have met the world, and dared the decrees of fate. What the future held for him we cannot say; if the boy was prophetic of the man, we believe his life would have added blessings to the world and benefit to the race. From child-hood his heart had turned longingly toward the work of the ministry, and it is not for us to predict what words of sacred eloquence and deeds of Christ-like love would have been his, had he lived to carry out his purpose. It is sufficient for us to know that God needed him and his service in some foreign part of his great universe, and that the bright boy, who so recently moved among us, still labors and loves in a broader and better life in the presence of his Father and his God. W. K. D. the death of a member of the active chapter. As we con-template the death of our young and beloved brother, Charles Stork Wolf, involuntarily we bow and say, " Truly death hath all seasons for her own." The very type of youth and health and happiness, he walked among us only a few days ago, and the thought of death was never associated with that bright face and manly form, but in a twinkling of an eye the summons came and he was taken. Charles Stork Wolf was a youth of rare and enviable qualities. His nature was bright, genial, and affable; his character pure, upright, and noble. Cheerful smiles, gentle words, and kind deeds were his constant companions. In his home he was a loving and obedient son and a kind and gentle brother. In his friendships he was true, sincere, and faithful, and in the world at large he had a heart of love and charity for all men. Only the garlands of friends rest upon his newly-made grave, and from no heart rises the curse of an enemy to distract the peacefulness of his slumber. In the death of Charles Stork Wolf, Theta chapter of the Sigma Chi Fraternity has suffered a sad and heavy loss. He became a member of the chapter early in the present col-legiate year, and during his membership his devotion to the White Cross and its interests was constant and memorable, and new lustre has been added to the emblem by his pure and unselfish life. As we gather in our chapter lodge it is hard to think of him as a " silent Sig," but the vacant chair with its drapings of mourning, the longing for " The touch of a vanished hand And the sound of a voice that is still " are sorrowful reminders of the truth. Our hearts are filled with sadness, for in the years to come we shall miss his hearty hand-shake, his cheery laugh, his happy ways. Resolved, That the chapter lodge be draped in mourning for a period of thirty days, Resolved, That a copy of this action be sent to the family of our deceased brother, spread in full upon the minutes, published in the college publications, and the Sigma Chi Quarterly. ED. W. LOUDON, CHAS. W. HUMRICHOUSE, FRANK S. LEISENRING. FRATERNITY RESOLUTIONS. 1'or the first time in the almost thirty years of its existence "as Theta chapter of Sigma Chi been called upon to mourn RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER. WHEREAS, God in His all-wise providence has seen fit to summon from our midst our dearly-beloved friend and class-mate, Sumner Roscoe Miller; and WHEREAS, In his sad and unexpected death the class of '95 has lost a most talented and devoted member, and the ' ministry a most promising candidate ; therefore be it Resolved, That while we bow in humble submission to the will of Him " who doeth all things well," yet we deeply mourn the loss of him who, by his manly character and Christian conduct, had endeared himself to us; and, 58 THE COLLEGE MERCURY. Resolved, That in him we have lost one whose place can never be filled, and whose memory will ever be cherished, not forgetting that our irreparable loss is his eternal gain; and Resolved, That,as an expression of the sincere sorrow which we experience on account of this mysterious act of God, we extend to the bereaved family and friends of our departed classmate our deep sympathy; and Resolved, That a copy of these resolutions be sent to the family of the deceased, and that they be published in the College journals, Church papers, and The Millersburg Sen-tinel, E. H. WERT, W. H. FELDMAN, W. A. KUMP, W. D. MAYNARD, R. C. WRIGHT, Committee. THE PROGRESS OF MESMERISM. THE world to-day is alive with scientific investigators. Who will be the next to affix his name to the scientific roll of honor ? Such was the question that forced itself into the chemical brain of William Belshazzar Lutz but a very short time ago. Outside of compounding vile chemical mix-tures in the laboratory, the subject of mesmer- , ism has been the one absorbing topic that has occupied the mind of this gentleman for many years. Ofttimes when the bell in the tower would toll forth the silent hours of midnight, and when the rest of his college mates were wrapped in the sweet embrace of slumber, this devotee of science, with his face wreathed in smiles, would read how Joseph Smith, the great Mormon leader, had practiced the virtues of animal magnetism upon his credulous followers. Why not put this art to a more noble use ? Lengthy and deep were the medi-tations which followed, and many were the conclusions at which he arrived. His plans being formulated, the one great thing that re-mained to startle the scientific world with the results of his study was to make test of the same by practical experiment. Who should be the subject of experimentation ? This new and great difficulty now confronted him. The mesmeric ability of " Homer" Kloss, that lengthy man of antiquity, was well established. After mature deliberation, he resolved to give him a share of his confidence, and to make him the first and only partner in his mesmeric firm. These two worthy Juniors, the convolu-tions of whose brains are deeper than the teeth of a ten-foot ice saw, persuaded Freshman Carty and " Sister " Hedges to permit them-selves to be operated upon. Carty, whose will-power is remarkable, proved himself to be but a poor subject. " Sister " next seated him-self in the experimental chair, and Belshazzar, with a flourish of his hands that would have rivaled that of an Indian juggler, soon had his patient under mesmeric influence. The opera-tor softly whistled " Annie Rooney," and when the music had ceased the circus began. " Sister " performed all sorts of queer pranks. He washed his face with Sozodont. He jumped on the springs of Belshazzar's bed, and said he was riding in a Pullman palace car. He combed his hair with a broom, and put on a storm overcoat, saying that it was about time he had found his linen duster. He lathered his face with blacking, and tried to shave with a yard-stick. He imagined he was Bare's phonograph, and, when asked to hum a good old gospel hymn, he whistled " Reddy Get Your Hair Cut." He brushed his toe-nails with tooth-powder, thinking his teeth were at his pedal extremities. " Enough !" the brilliant operator exclaimed. "Now, gentlemen, allow me to remove the charm." His hands flew heavenward over " Sister's " face, but, alas, the patient only rolled his eyes and groaned. The operator was startled. Again he tried to break the spell, but a deeper groan and a more horrible rolling of eyes was the only result. The operator was unnerved. A third attempt was made, but groans and sighs that would have wrung the heart of any human being were the only response. The wildest alarm now followed. Never was there such consternation since the infernal fiends THE COLLEGE MERCURY. 59 were pitched over the " battlements of heaven." Belshazzar, naturally a religious man, gathered together all the busts of the immortal gods, and, having placed them on a copy of Clyde " Remsen's" Chemistry, prayed to each one separately. He besought Bacchus to pour some fire-water down his patient's throat and thus restore him. He tearfully asked Zeus to hit poor " Sister " with a thunderbolt and awaken him. He prayed Neptune to run his tri-dent through " Sister's " hair and electrify him out of his accursed spell. He prayed Apollo to shoot him with a golden arrow. He prayed jEolus to squash him with an Omaha cyclone. He prayed Vulcan to hit him with a brand new sledge-hammer, " but not too hard, dear Vulcan." He sought the aid of Juno, but Juno wasn't " in it." He prayed to Venus, but Venus said he had sported around the " Kee-Mar " girls, and she would have nothing to do with him. He lastly besought Minerva to grant him enough wisdom to restore poor " Sister," but Minerva did not look with appre-ciation upon the actions of such mortals as himself. Finally, in despair, he borrowed a new Columbian cent from his partner, " Homer," and, having placed it between his patient's teeth, he prayed that Charon might successfully ferry him across the hated river. But a greater surprise was in store for him. Belshazzar glanced toward the wall, and there an unknown hand was busy tracing, in bold hieroglyphics, the following terrible words: " Take him up town, set up the ice-cream, and get a Freshman to sleep with him." Only too thankful to follow some kind of directions, Belshazzar complied with the strange request, and the next day his patient was fully restored. Billy's scientific aspirations are now buried in the depths of the " Tiber." Like many other would-be scientists, he will eke out his exist-ence only as a disappointed and heart-broken man. But, what is still harder to bear, he has learned that the human heart is desperately wicked and deceitful above all things. The whole thing was a farce, for his partner was in league against him, and the joke was only brought to a beautiful termination by " Sister's " apparent innocence. " SUPER." AN EPISODE. He went to hear the phonograph, With her upon his arm ; He entertained her with his laugh, She with her eyes did charm. And when, the entertainment thro', They homeward took their way, They did not cease to laugh and coo, And much they seemed to say. She lolled her eyes, until her glance Beamed on his lovely face; And then, by some peculiar chance, Unknown to such a case, He turned and met those lifted eyes, And smiled his sweetest smile; For he did naturally surmise She loved him all the while. But next day, when the sun was bright, She, with those eyes of blue, Her lover had forgotten quite; For light made love untrue. Tho' in the dark she favored one, Yet, when it did come day, Round in the tennis-court she'd run And shout " Love thirty-Play." A. H. B., '96. SPECIALISM: ITS NECESSITY AND ITS DANGER. FIELDS of work, like fields of grain, look all green from a distance. In the general view, which is all that we commonly get of a science or an art, it is attractive, and like Hamlet we are apt to see the charms of each path so clearly that we are loth to choose one and forego all the rest. There is nothing more delightful than to take such peeps into the treasure boxes of knowledge as the maga- | zines afford. But not in such a way can one become the owner of a jewel or even tell the diamond from the paste. Yet it is often said that the periodicals are convenient forms in 6o; THE COLLEGE MERCURY. which to get the information that makes a " well-rounded man." Nothing more false! The well-rounded man is not the one who is symmetrical because of equal supcrficialty in all parts of his mind. For making a fine im-pression it is enough to converse about books which have been reviewed in the Pacific Monthly, but the habit is weakening to intellect and character. This is somewhat from the subject, but is a plea for the " man of one idea " over against the dead-level man of no idea. It is often said that a man never again knows so much as he did when he was a Senior at college, and it is because a man reaches the period then when he has just looked into the open gates of history, science, language and literature, and sees beautiful vistas of trees laden with ripe fruit. He has not yet learned of the labor of which he sees the result. He offers immense chunks of wisdom from what department you will, but after a while he begins to see that he was borrowing, and that he did not under-stand whereof he spoke. Then he wants to know something. One says to himself, I will pursue Science, and then decides that a life-time is too short for that, and says, I will learn Geology, and finding that too large, seeks to find the language of fossils. At last he begins to know something. Another will sacrifice all else to History, but how can he for himself find out anything when so much ground is to be covered ? He narrows himself to the history of Italy, but again he must take his knowledge second-hand, and finally, when he has become modest enough to confine himself to Florence or Venice, he says, this one thing I can know. And then a man becomes a power. Then he can be something more than a sponge, and leave a mark to show where he has been. Nature holds more truths ready for the dis-coverer than she has given up to Darwin. The world is learning fast, and it seems that it is learning so many new things that old tradi-tions cannot give way fast enough. Perhaps, j therefore, there will be a pause in religious in-vestigation until the Church can chew the large bite thrust into its mouth. But the energy will go into some other department. Deep dark-ness is all around us. Exploring parties go on in one direction until they are frightened by the distance they have come, then wait for the rest of men to come and occupy. Hut while they rest another party of specialists is en-larging the lighted area in another point, and so, by each individual working away at his one idea, the people get more light. It is surprising how much can be done in the knowledge of books by those who can give only surplus of time to them, if the study is specialized. Most of those who know why Shakespeare is the greatest poet that ever lived have read him from their youth up. He has been a companion of many men all through life. By giving themselves up to him, and growing into him, they have learned the secret of his greatness, have known him. What can be gotten from reading tons of criticism and ephemeral talk to compare with this intimate acquaintance with one or two great minds. By such specialization a man is developed. He reads literature as it ought to be read, namely, as thing inseparable from living, and not as a literary exercise. Hence he will be free from pretentiousness. One result of the other method is to tempt to a display of knowledge which is only on the surface. " Knowledge comes, but wisdom lingers." Objections are heard to specialism and specialists. It is said that those who give a great part of their time to either art or the pursuit of knowledge become self-absorbed, absent-minded, and egotistical. It ought not to be so. If it is the case, they are getting more than they can digest. They are apply-ing more to the surface than can be absorbed into the inner man. Ambition often drives the worker to this forcing process, and it can-not fail to have evil effects on his character. This, then, is a danger of specialism ; this is the abuse of the good thine. The man ought THE COLLEGE MERCURY. 61 PROOF-READING—MENTAL AND MORAL. to grow with his work. No matter how special his department, his acquirements ought to spread their influence through his nature j and leaven the whole. If, on the other hand, it takes the form of an outside excrescence, not only is it valueless, but also, as we are naturally more vain of the things we have ac-quired than of those we have by nature, the student fails to recognize it as a deformity, and feels pride in his borrowed glory. It is the old story of the peacock proud of his voice, j But this is only when conditions are abnormal. ' Healthy work on a chosen subject makes the mind broader, opener, greater in every way. It makes a man more capable of friendship and of higher feeling ; it raises the plane of his life. The man or woman who knows one thing has an anchor. He is no longer the slave of every doubt. He need no longer be a led-horse. He has some equipments for fighting the bat-tles of his own mind and for facing the ques-tions which assail every man. M. W. CROLL. TO the uninitiated eye, there is an air of deep mystery about the mutilated text and hieroglyphic margin of a corrected proof-sheet. The ranks of printed words have a grim and battle-scarred look, like a veteran regiment with tattered flags and ragged uniforms ; the gaps left by fallen comrades are not yet filled, and many of the survivors bear abiding marks of the stern conflict through which they have passed. The marginal corrections, in every variety of curve and angle, irresistibly suggest the bursting bombshells and bayonets keen of thrust which have wrought such havoc in the brave array. But these are only fancies ; and our supposed observer, being presumably of a practical turn of mind, soon seeks to discover a more intimate i relation between the text and the corrections —the casus belli, so to speak, which has occasioned this pitiless decimation of the soldierly ranks. A comparison of the marks in the text with those on the margin soon reveals the purport of the strange hieroglyphs, and the investigator sees how, by means of a few strokes and letters, omissions are supplied, confusions rectified, and intruders expelled, all with a view to the ultimate perfection of the text. A brief inspection will probably suffice to convince him that proof-reading is a very easy thing indeed. Yes, the typographic symbols of the proof-sheet disclose at least a part of their meaning without much difficulty to an intelligent observer; but to the mind of one who com-bines some degree of experience with his observation, the same lines and curves have another story to tell. To him they speak of that eternal patience which is yet not genius:— that patience which scans and scans again the printed lines, striving to detect the smallest error, until it seems that not so much as the ghost of a mistake can lurk within the tangled maze of words ; that patience which even then is not satisfied, but still scrutinizes each sentence over and over, going beneath the mere form of the words, not content until it has endeavored at every doubtful point to fathom the author's meaning, lest some mis-placed phrase, some intruding word, some omitted sign, should obscure the thought and frustrate the purpose of the writer. Such is the patience which perhaps of all patience sees the least result of its own toils, and has least confidence in the correctness of its own work— the keen-eyed patience of the proof-reader. But this is not all that the proof-sheet sug-gests. Strangers though most of us may be to the actual task of correcting proof, we are daily and hourly applying the methods of the proof-reader to the products of our mental activity and to the conclusions of our judg-ment and experience. The more we learn, the more deeply do we realize how much of our knowledge and belief is merely tentative—how frequently our opinions must be altered and revised, and how few of them can be depended 62 THE COLLEGE MERCURY. upon as absolutely correct in every particular. Even what we call facts are often largely relative, and the slightest change of circum-stances may introduce variations which will overturn our most careful inductions and dissipate our most ingenious theories. There is in almost all our thinking an element of un-certainty similar to the feeling of the proof-reader— a doubt that lingers after the most painstaking revision, and questions whether there may not still be somewhere an un-detected error which must be discovered and eradicated before the opinion or system of thought can be trusted. While it is unworthy of a rational being to accept a belief without good reason for its entertainment, it is equally irrational to close the mind against conviction, and to refuse, either from obstinacy or from indolence, to revise an opinion whose faulti-ness has been shown by the light of increased knowledge. The man who would rather think wrongly than incur the trouble of correcting his thinking needs to take a lesson from the proof-reader. Not only must our opinions be ever open to revision, but a similar method must be pursued in the developing of character. Our lives are not what the Author of our being intended them to be. An adverse force has twisted and marred and spoiled them, yet so artfully that we do not recognize it until we test them by the standard of the highest Truth—the only truth which is absolute. Then we cannot help seeing how faulty and incorrect our lives really are ; but it is so hard to change them ! An uncorrected proof-sheet looks so clean and fair beside the scarred face of a sheet that has been revised! As long as one does not read the former closely, the mistakes will not be noticed ; and so we are tempted to think that no one will mark our shortcomings unless our correction of them draws attention thereto. And these are the hardest of all errors to remedy—hardest to detect and hardest to elim-inate ; but if we would be true to our highest interests, we must not evade the task. We need not always perform it alone. A proof-sheet has far more chance of being correct if several readers have perused it; for one may detect what another has missed, and a third may notice what has escaped the others ; and so it is in moral proof-reading. " In the multitude of counselors there is safety." Not all persons, indeed, are willing to tell us of the faults they see in us; but as long as there are candid and truthful souls on earth, we need not fear that we will be left in utter ignorance of our defects. Happy are we if the lips that tell us of our faults be friendly ones. Nor is this the only assistance that we have. The author of a production is best qualified to read its proof, since he is so well acquainted with the form and sense of the original; and in reading the proof of our lives, we may always have the assistance of the Author, if we will. And when, at last, every error has been rectified, the corrected pages will not be allowed to remain marred and mutilated, any more than the finished book is composed of the disfigured proof-sheets. The final copy will be not only correct, but clean and beauti-ful as well; and the Author, seeing His pur-pose wrought out and His thought expressed in all its pristine perfection, will pronounce it very good. M. R. H., '94. PAPA H 'S SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE. To go, or not to go, that is the question :— Whether 'twill be better in the end to go With the pretty Kee-Mar girls from Hagerstown ; Or not to go, and run the risk that they will Think us slow: That must not be; too slow; but yet, If I should go, what would Miss H J say ? Would She permit me thus to flirt the whole day long With pretty Kee-Mar girls, and not object ? If She were only out of town to-day;—this day; That's a consummation devoutly to be Wished; but, then, she isn't—ay ! there's the rub. Dear me ! Now I almost wish that I had never gone To Middle Street until this day had passed. But Yet, we cannot always look ahead to times Of so great moment; and now I must decide. THE COLLEGE MERCURY. 63 When such grave questions stir the souls of men, No wonder that we hesitate. If I were (Inly familiar with such questions, 'twould be Far different; but as I've never gone with The girls before this year, I don't know what to Do. But, then, I am a Senior and that makes Up for all deficiencies, and Miss H will Not jilt me; for, if she did, who would translate Her Latin lessons? But conscience does make Cowards of us all. I have decided. I'll go, and if the boys Do tease me, I'll not mind it. Ha! ha! Yes, that Reminds me of a fox and a grape story I once read. 1 fully realize that I am risking Much ; but this is an opportunity of A lifetime. Some of my Kee-Mar friends are from Washington, and quite elite, you know ; much so, Tis said. And as I am a Senior of our Beloved G. C, perchance I may—, but I won't Soar too high, lest with broken pinion I fall Back crushed. But what's the use of further meditation. The die is cast. I am resolved to go. COLLEGE LOCALS. ALBERT S. COOK and SUMNER R. MILLER, Editors. AT last the long-expected and much-talked-of visit of the Kee-Mar girls to historic Gettysburg is an event of the past, and the College boy consoles himself, while he nurses his empty wallet, by thinking and talking of the fair one whose guardian angel he was on that glorious day, Saturday, May 13th. Ever since the Musical Clubs were at Hagerstown, this proposed visit has been looked forward to with the greatest pleasure and expectation. The boys were royally re-ceived and entertained by the ladies of Kee- Mar, and they were only too anxious for an opportunity to return the kindness shown them there. The disappointment of the previous week increased this desire, for it had caused many bitter sighs and " weeps." All was excitement here on the morning of May 13th. Nearly all the boys were dressed in their best, and some of those who had never been known to " dress up," except on Sunday, were " sporting around " with the others. The Kee-Marians owned the battle-field, the town, the college, the boys, " and all the ap-purtenances thereof." The fellow who didn't have a girl wasn't "in it." Many were the hearts that were broken and the tears that were shed on parting ; but the boyshavemany mementos of the happy time in the shape of photographs, etc., which will ever be a source of pleasure to them. Dr. Keedy, whose kindness made it possible for the boys to have a good time, is most warmly praised, and their fondest wishes are that he may long continue to be President of Kee-Mar College, and often repeat the visit of May 13th. On Monday, May 15th, the ladies of Wilson College, Chambersburg, visited Gettysburg. Dr. Edgar loaded the girls into hacks outside of town and did not permit the boys to get near them. It was very considerate on his part, as the boys were all "dead broke," owing to the visit on the Saturday before. Examinations are rapidly approaching, and the Seniors are busily engaged on their Com-mencement work. The general inclination of the boys for the past week or two has been to imprecate the weather, and rejoice over the absence of several members of the Faculty. 'Rah ! 'rah ! 'rah ! —'rah ! 'rah ! 'rah ! Penn-syl- va-ni-a! was replaced by 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! Gettysburg ! at a recent mass meeting of the students in Brua Chapel, April 29th. A second yell, Hoo-rah ! hoo-rah ! hoo-rah ! Get-tys-burg-i-a ! was also adopted. The value of having several yells was demonstrated during the Dickinson game, as was also the necessity of practicing them before trying to give them. It is rumored that some of the boys find more than flowers on their botanical excur-sions. Grave charges against some of the pro-fessors have been floating around the college during the last few weeks. They are accused of having stolen " horses " in broad daylight during the late racing season, and their owners declare that they continue prowling around their stables. Let the owners of " blooded stock " keep a sharp lookout lest their " record-breakers " be led away during the coming races. We suggest that the owners build hedges around the entrances, and fill the inter-vening spaces with (k) erbs. He was wheeling the carriage along the back streets, the while talking to a pretty com- <*4 THE COLLEGE MERCURY. panion, and one naturally made a slight mis-take, but the occupant of the carriage belonged to a different duffer. Dr. N.—" Gas tends to escape from open vessels, because it is lighter than air." S., '94.—" Can't you keep it in by putting a cover on the bottom ?" B-» '93-—" I think we will have a thunder-storm to-day—I feel it in my head." —, '95 (unconsciously).—" Your head must be a little bar(c)ometer." The latest chestnut.—" Pappy, when will the invitations be here ?" The next latest.—" Ben, when will The Spectrum be out ?" " Good-morning, Mrs. Smith." " Good-morning." "Any ice?" "No ice." "No ice? Get up J" Prof H.(in rhetoric).—" What is the theme ?" H., '95 (after thinking awhile).—" The theme of what, professor ?" E., '95, wishes to inform his friends and classmates that he has a large supply of " in-dices rerutn " on hand. • B.,/95, junctive?' -" Doctor, what tense is that—sub- L, '94 (just finishing speech on " Cleve-land's Cabinet").—"Professor, I forgot Mr. Smith, shall I bring him in now ?" Prof. H.—" Yes, bring him in." R, '94 (translating " Die Friede wohnt in diesem Kleide ").—" In this garment priests-beasts dwell." W., '95 (translating Homer's description of Thersites).—" There was a very ugly man came from Troy. He was cross-eyed, and his other foot was lame." Dr. N.—" Mr. C, put the multiplication table on the board for me." C-i '95-—"Doctor, I don't just know what you mean." Dr. H. (in English Bible).—" Mr. H., can you give me the etymological meaning of ' transgress ?' " H-, '95-—" Handed down from generation to generation." R., 95.—" Say, Jones, where is your hornet? I want to serenade my girl to-night." S., '94 (learnedly discoursing at table).— " Yes, the German pheasants eat rye bread and are healthy." Miss B., '96.—" Look here! this book tells you ' How Plants Grow—Gray'—that must be interesting." Dr. N.—" If I should throw a piece of chalk-up in the air, would it start a train of thought in your mind ?" N., '94.—" I don't know, Doctor." We are pleased to inform all that Nick has resumed his cordial relations with Grand-mother Pitzer. Dr. B.—" Marriage is of much more import-ance than most people make it." " Homer" (emphatically—just rousing from a day-dream).—" That's right." W., '95.—" I do wish Hill would pitch some of his straight curves." Dr. N.- Mr. Kemp, what is 'specific gravity ?'" K., '94.—" Pacific gravity is when a body is in motion it remains in motion, and when at rest tends to remain at rest."—Kemp studied Neptune's Oceanic Physics before coming here. A Senior says he has a dim idea how it goes for a woman to put up her hair. We gu(e)ss he does. Dr. S.—"What are warm-blooded ani-mals?" E., '96.—" Quadrupeds, such as men and birds, are said to be warm-blooded animals." E., '96.—" I have been out to Culp's Hill all morning." S., '96.—" Looking for flowers ?" E., '96.—" No, bullets don't grow on flozucrs!' Dr. H.—" How did Aaron excuse himself for making the golden calf?" L, '96.—"And Aaron said: 'The people brought their earrings to me, and I put them in the fire, and there came out a golden lamb! " The following letter was sent to Philo. Society by O. W. Holmes as a letter of en-couragement to its members. Mr. Kuhns, who solicited the autograph, deserves high praise for his wide-awake activity in behalf of his society. THE COLLEGE MERCURY. 65 BOSTON, May 6th, 1893. DEAR SIR :—I am much pleased to hear that the students of Pennsylvania College are diligently studying the best authors of their country, and, if by their indulgence my name is found among them, I will trust it to their charitable judg-ment. It is well that they should read French and German—that they should study the Greek and Latin classical writers, but best of all that they should be well acquainted with the mas-ters of their own language—for the only tongue a man thoroughly knows is the one he learned to speak through his milk-teeth. With heartiest good-wishes, yours very truly. OLIVER WENDELL HOLMES. Y. M. C. A. NOTES. On Saturday evening, May 20th, in Brua Chapel, Mr. Walter Pelham gave his excel-lent and amusing character entertainment, under the auspices of the Lecture Course Com-mittee. The audience received, with great ap-plause, the renditions of this celebrated im-personator. The Association has authorized delegates to be sent to the Northfield Training School, and it is probable that we will be represented also at the Lake Geneva (Wis.) School. The efficiency of the local work of our Y. M. C. A. would be greatly increased if we were provided with a separate building for Associa-tion purposes. The need of such a building has been felt for some time, and a Building Fund has been slowly accumulating. We believe the cause is worthy of outside help, and all receipts from Alumni and friends will be gratefully acknowledged. Among other things of interest to the As-sociation, the delegates to the Carlisle Confer-ence of Y. M. C. A. Presidents report that our Association has a larger percentage of students engaged in systematic Bible study in classes than any other institution represented at the conference. This shows the result of the earnest and repeated efforts in this line, and is most gratifying. But from the same source we learn that our work in the cause of Christian missions has not come up to a desirable standard. It is earnestly hoped that more active interest will hereafter be taken in the cause of missions. There is need for men to carry the Gospel to the young men of foreign lands who are with-out the blessings we enjoy, and the obligation largely rests upon us. The men are ready to go, the one thing needful is funds to send them. The attendance at the devotional meetings still continue to be good, and the meetings are made both interesting and profitable. Let us all put forth every effort to keep up the good attendance during the remainder of the term, and the good results will be veiy apparent. PENNSILFAUNISH DEITSCH GESELLSCHAFT. Schon etlicha yohra hen die Studenta g'schwetst fuhn en Pennsilfaunish deitsch societie ufgriega; aber es is alia mohl darich g'falla; die Ursach wahr das sie gemehnt hen dass es net 11 f g'halta sie kennt. Now des wahr all g'schwets. Sie hen ahner a dinger uf griega kenna un die hen auschalda, un fer-was net soh eppes. Aber sacha sin now ahnister. Letscht Dinshtag Ovet, der 23sten Moy, sin sechtza deitsha tzamma komma im Briider Bortner sei Sthup undhen en organ-ization g'formed. Die sin Charter members. Es wahr en enthusiastic meeting. All die members missen deitsch schwetsa kenna, un kenn English wort is erlaubt im meeting. Die object fun die verein is, ehrst, das wir Deische, unser Mutter sproach net gohns fergessa sol-len; un, tzwet, dass wir tzamma sticha sollen in en binderlicher weg. Die officers sin: President, Briider Bortner; Vice-President, Briider Ibach ; Secretary, Briider Newcomer ; Treasurer, Briider Kump; Gahrt, Briider Menges. Die charter members sin Briiders Dundore, W. H. Ehrhart, Uhler, Ibach, Nicholas, Rudi-sill, Becker, Nipple, Newcomer, Kump, Meisenhelder, Menges, Danner, Smith, Hain, Bortner. Professor (looking at his watch).—"As we have a few minutes I shall be glad to answer any questions that any one may wish to ask." Student.—" What time is it, please ?"—Ex. 66 THE COLLEGE MERCURY. ALUM/SI. FRANK E. FICKINGER, Editor. WITH this number of THE MERCURY, a new editor of this department appears before you. It will, perhaps, be necessary to say nothing more than to reiterate the words of the former editor, in outlining the aim of the Alumni Department to be that of keeping the former graduates in closer touch with one another, with the undergraduate, and, in chief, with their A/ma Mater, and likewise to repeat his requests, earnestly soliciting all proper in-formation, both concerning yourselves and others, that you may be disposed to give. Let the Alumni Association at its Commencement meeting not fail to elect a wide-awake inter-ested man as Alumni Editor. The success of THE MERCURY depends in great part upon the attitude of the Alumni toward it, and we would therefore most earnestly hope for your hearty co-operation, sanction, and support in the June meeting. We trust we will not be disap-pointed. We are pleased to learn that the class of '78 will hold a reunion in Gettysburg, with a banquet at McCullough's cafe, on Tuesday evening of Commencement week, June 20th. Other reunions are being talked of, but as yet nothing else authentic has come to our ears. Let us have a large representation of the Alumni with us this year. Your presence is inspiring both to the professors and to the students. '39. Rev. Dr. C. A. Hay, of the Seminary, delivered the address at the laying of the corner-stone of St. John's Lutheran Church, Steelton, on Sunday. '39. Rev. P. Willard, now at Mexico, Pa., is writing a history of the Orphans' Home at Loysville, Pa., of which he was the founder and for many years the superintendent. '44. Rev. P. Anstadt, D. D., of York, Pa., will install his son as pastor of the Lutheran Church at Bedford, Pa. '48. Hon. Edward McPherson, one of the executors of the estate of the late Hon. Thad-deus Stevens, filed his report the early part of May. The bequest of $1,000 to Stevens Hall (the Preparatory Department of our college), is sustained with interest. '49. Judge Wm. McClean began his series of lectures to the Senior class on Constitutional Law last Wednesday, the 24th ult. '51. Hon. David Wills, of Gettysburg, was in attendance as delegate from the Carlisle Presbytery at the General Assembly of the Presbyterian Church which convened recently in Washington, D. C. '53. Rev. P. Bergstresser, of Middletown, Md., will not remove to Chicago as stated in the last number of THE MERCURY. '55. Philadelphia, Pa.—The day for the dedication of the new Calvary Lutheran Church, Rev. S. A. Holman, D. D., pastor, will doubtless be fixed for Sunday, June 18th. '55. Rev. Dr. Huber, professor and chaplain in the college, contemplates building a resi-dence this season on his lot, on the northeast corner of Carlisle and Lincoln Streets. '57. President C. L. Keedy, of Kee-Mar College, Hagerstown, Md., has been appointed Vice-President of the Department Congress of Higher Education to be held at the World's Fair. On May 13th, the doctor, with a party of 35 of his charming students, visited the battle-field. The Kee-Mar girls and the Get-tysburg boys are always on the best of terms, so of course—well, you know—everybody had a nice time. '59. On Sunday, May 7th, Rev. J. G. Goett-man, D. D., pastor of Trinity Lutheran Church, Allegheny, Pa., preached the third in a series of inter-denominational sermons in progress in that city on " Why am I a Lutheran ?" The Doctor's congregation has arranged for an excursion to Gettysburg in June, to be present at the college Commencement and to view the battle-field. '61. Bethlehem Lutheran Church of Har-risburg, Pa., has extended a call to Rev. I. C. Burke, of the Third Lutheran Church of Baltimore, Md. Rev. Burke has been pastor of the latter church for sixteen years. '61. Rev. J. R. Williams, of Uniontown, Md., has received and accepted a call to the Millers-town charge, Chicora, Pa., and will begin his labors June 1st. '64. Rev. H. J. Watkins, pastor of the Luth-eran Church at Lockport, N. Y., recently cele- THE COLLEGE MERCURY. 67 brated his 55th birthday, when he was pleas-antly surprised by a visit from the pastors of all the other churches in the city, accompanied by their wives. The evening was spent in a most enjoyable manner. '65. Dr. McKnight, from latest advices, is at present in Paris, having left the Mediter-ranean coast very much benefited in health. The time, till June 8th, when he sails from Southampton, will be spent in sight-seeing. His full and complete recovery is earnestly and universally hoped for by the students. '67. Rev. Charles S. Albert, D. D., of Balti-more, Md., was elected president of the Gene-ral Synod, lately in convention at Canton, O. '67. Rev. W. E. Parson, D. D., has been secured to deliver an address at the Chicago Lutheran Congress on " Liberty in the Luthe-ran Church." '68. Rev. D. L. Mackenzie lately had an article in the Sioux City Times, entitled " Now and Then." '68. We were pleased to greet on our streets, the latter part of April, Rev. R. F. McClean, formerly of New Bloomfield, Pa. (pastor of the Presbyterian Church), but now located tempo-rarily in Carlisle, Pa. Sunday evening, April 30th, the reverend gentleman preached a most excellent sermon in the College Church. '68. Rev. J. W. Richard, D. D., of Gettys-burg, Pa., will next year deliver a course often lectures on Ecclesiastical Architecture. These lectures will treat of the history and develop-ment of the Roman, Gothic, and Italian archi-tecture. '69. The opening sermon of Rev. J. A. Clutz, D. D., the retiring president of the General Synod, was published in full in the Lutheran Observe}-, and is a masterly produc-tion. Dr. Clutz has been invited to deliver an address before the Lutheran Congress at the World's Fair. '70. The Board of Directors of the German Lutheran Theological Seminary, at Chicago, have elected the Rev. G. F. Behringer, A. M., of Saddle River, N. J., professor of Systematic and Exegetic Theology in that institution. '71. Rev. D. T. Koser, of Arendtsville, Pa., with his brother, A. S. Koser, of Muncy, left home the latter part of May for an extended trip to California and through the West. '71. Rev. W. H. Dunbar, D. D., of Leba-non, Pa., will preach the Baccalaureate sermon to the graduating class of the college on Sun-day, June 18th. Rev. Prof. Jacob Yutzy, '76, of Selins Grove, will deliver the annual address to the Y. M. C. A., on the evening of gradua-tion day. The Alumni address will be deliv-ered on the evening of June 21st, by Mr. Sterling Valentine, Ph.D., '82, of Lebanon, Pa. '73. Rev. Philip Graif's congregation at Oakland, California, will in a few days break ground for their new church edifice, which will be exceptionally handsome. '74. Rev. F. W. Staley, of Middletown, has been appointed by the General Synod as its fraternal representative to the next meeting of the General Convention of the Reformed Church in the United States, to convene in Reading, Pa., May 24th, 1893. '74. Rev. J. A. Wirt, of Hughesville, Pa., was here in attendance at the funeral of his father-in-law, the late Alexander D. Buehler. Rev. Wirt will preach a sermon to the Y. P. S. C. E., of Irving College, Mechanicsburg, June 4th. '75. Rev. E. G. Hay, of Pottsville, Pa., visited his parents in Gettysburg during the first of May. '76. Rev. S. E. Smith, of Newport, Pa., after the General Synod, will spend several months in the West. '79. The corner-stone of St. Matthew's Lu-theran church, on the Manor near Buckeys-town, Md., was laid in the presence of a large congregation on April 23d. The sermon was preached by Rev. Luther Kuhlman, of Fred-erick, Md., president of the Maryland Synod. Rev. A. H. Burk is pastor loci. '79. J. B. Raby, Esq., formerly corporation lawyer for Frick Co., Waynesboro, Pa., has opened a law office in that city as a practic-ing attorney. '80. Rev. A. H. F. Fisher, wife and son, of Barren Hill, Pa., spent a week in Gettysburg the latter part of May, visiting Mrs. Fisher's mother, Mrs. Picking. Mr. Fisher speaks in terms of the strongest commendation of his people at Barren Hill. 68 THE COLLEGE MERCURY. '80. The corner-stone of Rev. M. P. Hook-er's new church edifice at Steelton, Pa., was laid on Sunday, April 30th, amid large crowds and imposing ceremonies. '80. Rev. L. B. Wolf, President of the Watt's Memorial College, Guntur, India, ar-rived in Gettysburg, Wednesday evening, May 17th, after an absence of five years. After a few days' visit among friends and relatives, he repaired to the meeting of the General Synod, leaving his family here. '82. Messiah Lutheran Church, Philadel-phia, Pa., of which Rev. M. H. Valentine is pastor, at a recent effort, raised $2,000 toward making repairs and alterations in the church edifice, which was damaged by fire several months ago. '82. The Pennsylvania Lawyer, containing abstracts of the laws of Pennsylvania, and of the postal, patent, copyright, and pension laws, with legal and business forms, is a new book-by W. C. Sheely, Esq., of this place. It is published by L. G. Firestine & Co., of Mechan-icsburg, and sold by subscription at $4 and $5 per volume of about 700 pages. '83. The Second Lutheran Church ofJohns-town, Pa., Rev. G. W. W. Amick, pastor, has built a parsonage for its pastor. '83. Rev. Wm. W. Anstadt, pastor of the Lutheran Church at Bedford, and Miss Mary Alice Hantz, were married at the residence of the bride in York, Pa., on Wednesday evening, May 3d. The ceremony was performed by Rev. P. Anstadt, D. D., '44, father of the groom. '83. Rev. H. L Yarger, of Lawrence, Kan., will address the Y. M. C. A. at Midland Col-lege, June 7th. '84. The work of Rev. L. M. Zimmerman, pastor of Christ Lutheran Church, Baltimore, Md., has received the highest commendation at the hands of the city papers. The Balti-more Herald, of May 7th, contains a three-column review of his six years of labor there. '85. Rev. L. E. De Yoe, pastor of the Mes-siah Lutheran Church, Harrisburg, Pa., preached a sermon to the G. A. R. posts of that city on Sunday, May 28th. '85. We congratulate Mr. S. S. Neely, Esq., on his appointment by the Government as statistical agent of the State for the Agricul-tural Department. Mr. Neely's duties in his new position will not be of a very onerous nature, we understand, while the attendant salary is quite a lucrative one. '86. Rev. Prof. O. G. Klinger, principal of the Preparatory Department, spent a week in New York, recently, in the interest of the col-lege. '87. Hagerstown, Md.—Rev. S. E. Bateman, pastor of St. Mark's, has been called to All Saints, Philadelphia. His success in building up a new congregation, and erecting in a grow-ing part of the city an attractive and comfort-able chapel, has brought this popular and efficient worker into deserved prominence. '87. Rev. W. F. Steck, having accepted the call extended to him by the Lutheran congre-gation of Port Royal, Pa., has left the people of his former pastorate amid universal regret. May success attend him in his new field of labor. '88. The Church of the Reformation, Balti-more, Md., of which Rev. D. Frank Garland is pastor, was dedicated on Sunday, May 21st. The exercises consisted of a dedicatory ser-mon at half-past two o'clock, by Rev. J. W. Richard, D. D, '68, of Gettysburg Theological Seminary, and a sermon at eight o'clock in the evening by Rev. J. G. Morris, D. D., LL D. Short addresses were made by the pastor, by Rev. Charles S. Albert, D. D., '67, Rev. H. F. Kroh, '84, and others. '88. Rev. C. A. Hoy, Orrstown, Pa., reports having resigned his charge on the 21st inst, to accept a new mission congregation in south-east Philadelphia. '89. Rev. S. J. McDowell was installed as pastor of Emmanuel's Lutheran Church, Fries-burg, N. J., on Sunday, April 16th, by Rev. Dr. Enders, of York, Pa. This is one of the oldest Lutheran churches in America, having been founded nearly two hundred years ago. Mr. McDowell is performing an excellent work among his people, and has earned the esteem of the entire community. '90. C. B. Fager, Jr., Geo. B. Kunkel, and Wm. H. Ulsh, received their degrees of M. D. from the University of Pennsylvania, on May 10th. We expect the gentlemen to be with us Commencement week. THE COLLEGE MERCURY. 69 '90. L. M. Kauffman, lately graduated among the first in his class from Bellevue Hospital Medical College, is practicing his profession with his father at Kauffman, Pa. He was offered a hospital appointment, but declined. '90. Rev. N. E. Yeiser and wife, recently-sent by the General Synod of the Lutheran Church as missionaries to India, arc for the present living with Dr. Kugler and Miss Fannie M. Dryden, two lady missionaries who have been there some time. '91. D. A. Buehler, now with the A. E. Footc Co., wholesale dealers in scientific books, Philadelphia, Pa., was at home in attendance at the funeral of the late Alexander D. Bueh-ler. '92. We were glad to greet again on the campus, recently, Mr. H. H. Jones, who has spent the past year in the Medical Depart-ment of Maryland University; also Mr. E. J. Cook, an ex-member of '92, who has been, during the past year, principal of Bel Air Academy. Mr. Cook expects to study law after taking a short trip to the World's Fair this summer. '93. Mr. M. C. Wright, formerly of the class of '93, in Gettysburg College, graduates this year in the regular classical course at Michi-gan University, Ann Arbor, Mich. '94. Mr. J. H. Fichthorn, who left Gettys-burg at the end of Freshman to enter Cornell, has been compelled to forego attending college, during the past term, from weakness of the eyes. '94. We were pleased, indeed, a few days ago, to once more greet Mr. R. E. Miller, who the past year has been taking private tutorship at home, under the able direction of Mr. F. E. Metsgar, '88. Mr. Miller expects to join his class again at the opening of next year. F-RATEKMITy /NOTES. PAUL W. KOLI.ER, Editor. PHI KAPPA PSI. Our symposium will be held on Wednesday, June 21st, at the Eagle Hotel. Bros. Clayball and Stitely, of Westminster, Md., helped to cheer our base-ball team on to victory during the recent game at that place. Bro. Keefer, Secretary of I. C. A. A., at-tended a meeting of that body, held at the Bingham House, Philadelphia, on May 20th. Bro. Hill, of town, paid our Chapter a visit recently. Bros. Turner, Keefer, Witman, and Russell are entered in the tennis tournament. PHI GAMMA DELTA. A new Chapter (V 7) of Phi Gamma Delta has been chartered at Trinity College. Bros. M. G. L. Rietz, '95, and Howard M. Plerr, '97, were initiated on Thursday, April 27th. We enjoyed a short visit lately from Bro. Fred. T. Howe, Ph. D.,of theBeta Mu (Johns Hopkins) Chapter, and editor of the Phi Gamma Delta Quarterly. " The Religious Element in Man " is the subject that has been assigned Bro. Blint, '90, for his Commencement thesis. Bro. Hoffcr, '94, represented us at the Pennsylvania State Convention of Phi Gamma Delta which met at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th. Measures are being taken for the establish-ment of an Alumni Chapter at Pittsburgh, Pa., and it is likely that a charter will be granted in the near future. Bro. David A. Buehler, '90, who at present is with the A. E. Foote wholesale scientific book firm, was in town to attend the funeral of his uncle, the late Alexander D. Buehler. PHI DELTA THETA. Bro. Cook, E. J., Principal of Bel Air Acad-emy, Md., was the guest of his brother over Sunday last. Bro. Maynard, '95, was initiated into the mystic brotherhood on the 20th inst. Bro. Gilroy, of Dickinson College, recently spent a few days in our midst as the guest of Pennsylvania Beta. Bro. Brallier will have the honor of being the Latin Salutatorian at the coming Com-mencement exercises of the class of '93. ALPHA TAU OMEGA. Bro. John W. Cable, Jr., '97, of Smithsburg, Md., was initiated April i8th, 1893. 7° THE COLLEGE MERCURY. Bro. Gco. A. Kyner, '89, attorney-at-law in Chambersburg, Pa., paid Gettysburg a fly-ing visit lately to see old friends. Bro. H. H. Jones, '92, who has been pur-suing a course of medicine at the University of Maryland, Baltimore, visited his Alma Mater on his way home. Bro. H. W. Jump, whom all will remember as the very able trainer of last year's success-ful foot-ball team at Gettysburg College, lately graduated from the medical department of the University of Pennsylvania. SIGMA ALPHA EPSILON. On the evening of the 10th inst, Pennsylva-nia Delta, the first chapter established north of the " Mason and Dixon line," was re-estab- Jished at our institution with the following charter members : John C. Grimes, '93 ; Geo. D. Danner and Jas. T. Povall, of the Fresh-man class, and Wm. R. McCartney, '97. Bro. Danner, '96, attended the Commence-ment exercises of the High School at his home, Manheim, Pa., on the nth and 12th of May. He presided over the annual meeting of the Alumni Association on the evening of the nth, held in the Reformed Church. Bro. Chas. G. Smith, '97, of Beaver Springs, Pa., was initiated on the 27th of May. Sigma Alpha Epsilon, of Gettysburg Col-lege, sends greeting to THE MERCURY. May it ever be a thorough representative of our in-stitution. Thanks to members of our sister fraternities for their congratulations. ATHLETieS. H. E. CLARE, Editor. THE present base-ball season opened April 29th with unprecedented interest. The team by its admirable playing has aroused general enthusiasm, each succeeding game raising the interest to a higher pitch. So far not a game has been lost, and the expecta-tions of the most ardent have been gratified. The sincere hope of THE MERCURY is that the season may close as auspiciously as it has opened, and from present indications we feel safe in saying that this hope will be realized. The first game of the season was played on the home grounds Saturday, April 29th, with Franklin and Marshall, but, owing to the in-clement weather, the teams were unable to play upon the grounds until 3 p. M., and as the visiting team was compelled to leave for the train at 3.30 P. M., the game was called in the second inning. Enough was seen to show what the home team could do, the score when the teams ceased playing being: Gettysburg, 11 ; Franklin and Marshall, o. On May 6th, the Indians of the Carlisle Training School played with our team on out-home grounds. The game was very close and interesting, especially during the first six inn-ings, neither side having scored a point. Then the tables turned, and the home team, by superb playing, scored six points and won the the game. Annexed is the score : GETTYSUUItG. INDIAN SCHOOL. Gies, c. f., . . Nicholas, i b., Kcefer, 3 b., . Hill.p Lcisenring, I. £, Tate, c, . . . Gilbert, 2 b., . , Hoffman, s. s., Erb.r.f.,. . . Totals, H. O. A. E. 3OOO Sh'na'do'h, 1 b., Toprock, 2 b., . Turkey,c. f., . . Lufkin, 1. f., . . Chief Eagle, r. f, Silas, s. s. and p., Taylor, 3 b., . . Eagle Feather, c, Nori, p. and s. s., H. O. A. E. O7O0 6 11 27 13 2 I Totals, 1 6 27 9 INNINGS. ■ Gettysburg, 00000041 1- Indian School o o o o o o o o 1- Summary—Earned runs, Gettysburg, 2 ; Indian School, 1. Three base hit, Turkey. Bases stolen, Gettysburg, 7; Indian School, 1. Base on balls, by Hill, 1 ; by Silas, 2 ; by Nori, 1. Hit by pitched ball, Toprock. Struck out, by Hill, 3; by Nori, 4; by Silas, 3. Passed ball. Eagle Feather. Time of game, 1.30. Umpires, Vastine and High Horse. Scorer, Keffer. All looked forward to May ioth with eager expectation, that being the time scheduled for our first game with Dickinson College. The expected day came and with it the game, but it proved to be so one-sided an affair that we were disappointed. From beginning to end Dickinson wasn't " in it." Himes made a miserable excuse for pitching, the home team knocking him all over the field to the intense delight of the spectators. The only playing done by the visiting team was in the field. Hill pitched a superb game, strik-ing out eight men. He amused himself with the visitors, three times hitting their bats, thereby giving them their three hits. When the last man was put out in the ninth inning, the spectators fairly rent the air with their cheering. .The crestfallen visitors slowly wended their way to the train that was to carry them away from the scene of defeat, while the dolefully tolling bell sent forth its THE COLLEGE MERCURY. 7% melancholy reverberations. Following is the score: GF.TTYSHURG. Gies, c. f., . . . • 3 Nicholas, 1 b., . . 2 Keefer, 3 b 3 Hill, p., ■ • ■ ■ 3 Richardson, r. f, . o Leisenring, 1. f., . 1 Gilbert, 2 b.t . . . 1 Hoffman, s. s., . .2 Tate, c, 2 Totals, . 17 16 27 13 2 DICKINSON. R. H. O. A. B. Himes, p., . o o o 4 o Davis, 1. f., . 1 1 2 o o Gilroy, 2 b., .01642 Curry, 3 b., . . - o 1 2 30 Bowman, c, .002 4 a Goodall, ib o on o 1 Lantz, c. f., . o o 3 1 1 Cramer, r. f., . . . o o 1 o c Makely, s. s., . .000 1 3 Totals, .1 3 27 17 7 Gettysburg, 4 J ° « « 3 2 2 3—'7 Dickinson, 1 o o o o o o o o— 1 Summary—Earned runs, Gettysburg, 9; Dickinson, 1. Two base hits, Hill, Nicholas, Hoffman. Bases stolen, Gettysburg, 14; Dickin-son, 2. Double play, Hill and Nicholas. Bases on balls, by Hill, 3; by 'Himes, 3. Hit by pitched ball, Gies and Tate. Struck out by Himes, 1 ; by Hill, 8. Passed balls, Bowman, 2. Time of game, 1.45. Umpires, Vastine and Vail. Scorer, Keffer. Another victory was added to our list, May 13th. After a drive of twenty-three miles over rough roads, our team met the Western Maryland College team upon their grounds at Westminster, Md., and defeated them. The game was close and interesting. Fine work was done on both sides, especially by the batteries and the Gettysburg fielders. Although the Gettysburg boys were somewhat exhausted by the long drive, they kept up their record to the end. The score was not as high as it would have been had the conditions been more equal. Following is the score: GETTYSBURG. Gies, c. f., . . . Nicholas, ib., . Keefer, 3 b., . . Hill, p., . Richardson, r. f., Leisenring, I. f., Gilbert, 2 b., . . Hoffman, s. s., . Tale, c R. H. O. A. E. WESTERN MARYLAND. K. H. O. Sellman, p., .001 Danner, 2 b., . . . o 2 2 Kurgeson, c, . . . o 1 4 Lewis, s. s., . . . o c 1 Gilbert, 1 b., . . . o o 9 Stull, 1. f. o o 3 Story, c. f. 1 o 4 Keen, r. f., . . . . o 3 1 Miller, 3 b., . . . o 1 2 score of 23 Totals, . 4 5 27 11 1 Totals,.i 7 27 11 6 | INNINGS. Gettysburg 10030000 0—4 1 Western Maryland o 1 o o o o o o o—1 | Summary—Earned runs, Gettysburg, 2; Western Maryland, 1. | Bases stolen, Gettysburg, 8 ; Western Maryland, 4. Double plays, Gies, Keefer, and Gilbert : Hoffman and Nicholas. Bases on balls, I by Sellman, 2. Hit by pitched ball. Hill. Struck out by Hill, 7; by Sellman, 3. Passed balls, Furgeson, 2. Time of game, 1.50. Umpires, Vastine and White. Scorer, Keffer. The game of May 20th with New Windsor College, on our home grounds, proved to be a very one-sided contest. Mr. Whitehill wasn't " in it" with Gettysburg's Hill. The game became rather monotonous toward the end. The home team did good playing. More need not be said—the score speaks for itself: Gettysburg, 27 ; New Windsor, 2. Much base-ball skill is developing in Prep., an example of which we had on Saturday, May 20th, when the Sub-Freshman team de-feated the Freshman team by a to 9. On Saturday, May 27th, the Sub-Freshman were again victorious. This time they de-feated the Sophomores by a score of 15 to 9. Their skill and coolness is to be commended, and Gettysburg need not tremble for her laurels for the next few years. The return game with Dickinson,.scheduled for May 24th, has been postponed to a future date. The return game that was to be played with Franklin and Marshall has been declared off on account of their team disbanding. At no time in the history of the college has so much interest been awakened in tennis. Every one seems to be infected with the fever. The absorbing topic in tennis circles is the tournament to be held during Commence-ment week. The entries for " doubles " are closed with thirty-six names. The " singles " are still open, but will be closed shortly. Practice is now in order for the preliminaries, which will be held in a week or two. At present the outlook for the tournament is very favorable, and if nothing unexpected occurs, it will be one of the most pleasant features of Commencement week. Base-ball and tennis have not entirely over-shadowed the interest in foot-ball. The appli-cants for next year's team practice weekly. Some new and promising material has been developed since last fall, and we look forward to a strong team for next year. Arrangements are being made for the Field Sports to be held during Commencement week. The sports will consist of dashes, races, jumping, kicking, throwing, etc. Mana-ger Nicklas, '94, is doing all in his power to make the affair a great success. We hope that his efforts will not be in vain. Keefer, '95, represented Gettysburg College at the annual athletic games held at Philadel-phia, May 20th, under the auspices of the Inter-Collegiate State Athletic Association. TOW/N AND SEMI/NTVRy. ROSCOE C. WRIGHT, Editor. SEMINARY. THE annual meeting of the Bible Society of Gettysburg was held April 29th. Dr. Hay was re-elected President. 72 THE COLLEGE MERCURY. Mr. Foster U. Gift, of the Junior class, will act as English Assistant to Dr. Wenner, of New York, during the coming summer vaca-tion. Rev. Ellis B. Burgess has accepted a call to Avenmore, Pa. He will enter upon his work in June. Appropriate Ascension Day services were held in the Seminary chapel, May l ith. Ad-dresses were made by Drs. Hay, Wolf, and Richard. Rev. W. Eichmann, of Westphalia, Ger-many, arrived here on the 29th of April. He studied theology five years in Germany, and came to Gettysburg to learn something about American church life. At the close of the term, he will go West to take a charge. We wish him success. Rev. C. H. Gruver has received a call from the Lutheran Church at Sparrow's Point, Md. Dr. Butler, of Washington, and Rev. H. R. Geiger, Ph. D., editor of the Lutheran Evange-list, visited the Seminary April 27th. Dr. George Scholl, Secretary of Foreign Missions, was with us April 23d. Dr. Hay delivered the address at the laying of the corner-stone of St. John's Lutheran Church, at Stcelton, April 30th. Mr. J. Braren, of Holstein, Germany, a member of the Middle class, expects to go West this summer to do mission work among the Germans of Nebraska. Drs. Valentine and Wolf are delegates to the General Synod. Rev. A. Stewart Hartman, Secretary of Home Missions, has appointed Mr. A. C. Stup as missionary for the summer vacation to Riverside, Cal., and Mr. A. A. King to Bangor, Pa. Messrs. Axe, Bergstresser, Hesse, Dunlap, and R. B. Wolf, have been appointed as colporteurs for the Pennsylvania Bible Society. On Sunday, May 21st, Rev. D. Frank Gar-land's church, in Baltimore, was dedicated. Dr. Richard preached the dedicatory sermon. Rev. F. S. Schultz has received a unanimous call to Morellville, a suburb of Johnstown, Pa. Dr. Richard entertained the Senior class of the Seminary at his home, Thursday evening, May 18th. A very enjoyable time is re-ported. Rev. Wolf, the missionary who recently returned from India, addressed the students, Sunday morning, May 21st, on "The kind of men needed in the foreign field to-day." The address was an excellent one, timely, and full of many important suggestions. Rev. Wolf intends to remain in this country about three months. TOWN. April 30th was the one hundredth anniver-sary of the independence of the Reformed Church in the United States, that body having separated from the church in Holland, April 30th, 1793. Rev. Barkley delivered an his-torical sermon in Trinity Reformed Church in the morning. Mrs. Harriet Brown Krauth, widow of Rev. Dr. C. P. Krauth, the first President of Gettys-burg College, died April 27th. S. S. Neely, Esq., has been appointed statis-tical agent of the State for the Agricultural Department. Arrangements are being made for the semi-annual encampment of the Department of Pennsylvania, G. A. R., at Gettysburg, July 15th to 21 st. Large delegations from the De-partments of New York, Maryland, and Dela-ware are expected. The New York monument in the National Cemetery will be dedicated July 3d, the anni-versary of the battle. That State has ap-propriated $50,000 for the transportation of the Governor and staff, members of the Legis-lature, and surviving veterans. THE COLLEGE MERCURY. n A distinguished party, consisting of General James Longstreet, General E. Porter Alexan-der, artillery leader of the Confederacy, General Mahone, of Va., Major-General O. O. Howard, of the U. S. Army, Generals Sickles and Tre-main, of New York, Governor Pattison and Auditor-General Gregg, of Pennsylvania, visited the battle-field April 28th-2C)th. On May 6th the oratorical contest between six members of the College Prohibition Club was held in the Court-House. This contest is preliminary to the State Inter-Collegiate Prohibition Contest, to be held at Harrisburg, June 6th, to which the winner will be sent. The winner at the State Contest will take part in the National Contest to take place at Chi-cago. The following is the list of the contest-ants, and the subjects of their respective orations: I. O. Moser, "Our Public School System ;" O. O. Leidich, " Monopolies ;•" M. Kemp, " The Effects of Prohibition on Na-tional Character;" L. F. Miller, " Arbitration vs. War;" W. D. Ernest, " The Curse of the Nineteenth Century;" C. E. Sanders, "Pro-hibition the Safeguard of our Social Fabric." The judges, Dr. Swartz, and Revs. Black and Good, decided that Mr. Sanders was the win-ner of the contest. THE MERCURY extends congratulations. Dr. Geo. E. Reed, President of Dickinson College, delivered the Memorial Day oration at Gettysburg. The electric railway company is meeting with much opposition. The pike companies brought suit, claiming that if the electric road was built it would interfere with traffic over their roads. This was settled by paying the pike companies $100. Recently the veterans have taken the matter in hand. Not wishing to see Devil's Den, Peach Orchard, Valley of Death, and other places of historic interest defaced by the blasting and filling in for the road-bed, they are petitioning the Secretary of War to prevent a further desecration of the battle-field. The railway company maintains that the new road will not mar the scenery at the foot of Round Top, and that the battle lines will remain intact. The War Depart-ment sent Major George B. Davis, Advocate General Judge of that department, to look over the proposed route. The decision of the Secretary of War will doubtless be based upon his report. Rev. Hugh Gilchrist has accepted a call to the Presbyterian Church. At the recent session of the State Medical Society it was decided to hold its next meet-ing at Gettysburg. We are again called upon to note the death of one intimately connected with the college. On Friday morning, May igth, Alexander D. Buehler died after a very short illness. Mr. Buehler succeeded his father as Treasurer and Trustee of Gettysburg College 37 years ago. During his long residence in Gettysburg he was identified with the Gas Company, the Adams County Fire Insurance Company, and the Water Company. Since 1867 he has been one of the proprietors of the Star and Sentinel. A large circle of friends will mourn his depar-ture. He bequeathed $2,000 to the college. On Thursday, May 18th, Hon. Chris. Magee, of Pittsburgh, and State Senators William Flinn, Walter Lyon, Wm. Penn Lloyd, Grant Herring, and Samuel Steele were here to look over the battle-field. Senator Flinn is the author of the bill giving electric roads the right of eminent domain. LITE-RTVRy SOCIETIES. WALDO D. MAYNARD, Editor. OWING to so many attractions out-doors, there is not so much interest manifested in society work as there should be. This is a matter to be regretted, for our work in the literary societies is of so much importance that 74 THE COLLEGE MERCURY. we cannot afford to neglect it. The time and labor required for preparation in this work is but comparatively little, so much the more is it needful then that we should not shirk our work when we are on the programme for per-formance. Let us then arouse ourselves to greater activity and make our society work of as much importance during the spring term as any other term of the year. With a little self-denial and restraint this can easily be done. Nearly all of the men in college now belong to the societies. This is very encouraging, but the members should keep at work until every man belongs to a society. PHRENA. NOTES. Phrena. has made valuable additions to its library, over 50 volumes of standard works having been purchased recently. The following will be the contestants in the Junior Oratorial Contest, to be held during Commencement week: Messrs. Lantz, Bush, Barndt, and Stahl. Mr. R. N. Stahle, '97, has been elected a member of Phrena. The following action has been taken by Phrena. upon the death of one of its members, Mr. Charles S. Wolf. WHEREAS, God, in His all-wise providence, has seen fit to remove from our midst Charles Stark Wolf, a true and faith-ful member of Phrenakosmian Literary Society; and WHEREAS, In this sudden departure from a life, rich with promise, we deeply mourn our great loss of one who has always been a loyal Phrena.; therefore, be it Resolved, That in his untimely death we have lost an active worker, an ardent supporter, and a congenial asso-ciate ; and also Resolved, That though his seat be vacant, and we shall meet him no more here, we have the assuring hope and belief that our loss is his infinite gain ; and Resolved, That though we are saddened by the loss of our associate, recognizing that His ways are not our ways, we bow in humble submission to Him who doeth all things well; and also Resolved, That a copy of these resolutions be presented to the family of the deceased; that they be recorded in the minute-book of the society ; and that they be printed in the college journals, church and town papers. VIRGIL R. SAYLAR, FLAVIUS HILTON, EDGAR SUTHERLAND, GELLERT ALLEMAN, ROSCOE C. WRIGHT. PHILO. NOTES. Philo. has finished its course in the discussion of authors. The society was very successful in this new undertaking. The hall was crowded every evening, while this plan was pursued, by the people from town as well as by the students. The following noted authors were some of those considered : Tennyson, George Eliot, Oliver Wendell Holmes. Fifty volumes of standard works have been added to the library, and a committee has been appointed to re-catalogue the books in the library. The following have recently been elected members of Philo.: Messrs. Ibach, '94; Wiest, Madara, Hoffman, Feldman, '95 ; Shaar and Heindel, '96; Smyser, Lutz, Culp, McCartney, Misses Tipton and Hess, '97. Oliver Wendell Holmes and Mrs. H. B. Nixon were elected honorary members. On Friday, May 26th, Philo. Society elected new officers to attend to her business. The officers elected were as follows : President, D. W. Van Camp ; Vice-President, W. A. Kump ; Recording Secretary, G. Z. Stup; Treasurer' W. B. Duttera ; Critics, J. F. Seebach, F. H. Bloomhardt, R. W Mottern ; Janitor, H. D. Newcomer. Philo. will hold its preliminary to the Junior Oratorial Contest on June 9th. A maiden fair of Boston town, Whose hose were azure as her eyes, Who'd ranged the scale of all the fads, Woke in my heart the god of sighs; She loved me, and I thought to hear Some erudite endearing name, But no, the learned darling called Me " lovie-dovie," just the same. —Life. ADVERTISEMENTS. Wanamaker's. Sporting goods of every sort. Sporting wear of every sort—Coats, Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game as was never before seen in America. And Wanamaker prices—as low as anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. Our ATALANTA is a Bicycle as fast, as strong, as simple as any on the market; faster, stronger, simpler, safer, better than most of the "first-class" machines. And lighter—weight Z°V\ l°s- But the best part is the price—$120 for a bang-up $150 Bicycle ! JOHN WANAMAKER. PROFESSIONAL CARDS. SEND FOR CATALOGUE OF NEAR. BALTIMORE, IVID, This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Sesson, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. CH^LlES S. DU^iCR^, '82, ATTORNEY AND COUNSELLOR-AT-LAW, Baltimore Street, GETTYSBURG, PA. CHRS. E. STAflLtE, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS. B, STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. ftWber's Drag Store, Baltimore Street, GETTYSBURG, PA. Prescriptions Carefully Compounded. matest Styles ii} Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. N. B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&CO., Headquarters for B©©^s a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES- VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute .Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, Heuu York. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jeujelpy Stove fot» Souvenir * Spoons, . Sword * PTVins, &c. DKEKA Fine Stationery and Engraving House, 1121 Chestnut St., Philadelphia. J^pari-rnS a SPecraTty. COLLEGE INVITATIONS CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS Post Office Corner, Centre Square, STEEL PLATE ENGRAVING FOR FRATERNITIES, CLASSES AND COLLEGE ANNUALS. All work is executed in the establishment under the personal supervis-ion of Mr. Dreka, and only in the best manner. Unequaled facilities and long practical experience enable us to produce the newest styles and most artistic t fleets, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. Vll R. H. REININGER, Merchant % Tailor. * & X *c THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. Pl-RST eLASS 7VRTISTS. CENTRAL SQUARE. AJVIOS EC^EHT, DEALER IN FLEMMING & TROXEL, Billiard AND Pool 'Rooms. BALTIMORE STREET. Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIflli TO STUDENTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Shambersburg Street, (Mow Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. flo. 8 Baltimore St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler, 5 for 25c. An elegant article. A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES. j V111 ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgE-RS, \Y/dTCHndKER ™ jEWELER. Liarge Stock of LUatehes,Cloeks, Jeuuelpy, etc., on Hand. That Man is Out GETTYSBURG SOUVENIR SPOONS COLLEGE SOUVENIR WHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS -^2-3 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R.STINE & SONS CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. 1 IP-OUTING, ELSEWHERE . THAN AT . YACHTING AND BOATING SUPPLIES, A. Q. SPALDING & BROS. CHICAGO, NEW YORK, PHILADELPHIA, loS Mnclison St. 243 l'.roatlwny, 1032 Chestnut St. MERCHANT TAILORING DmTLEflELD LlVERT. Rear of Washington House, Opposite W, M. R. R. Depot. GETTYSBURG, PA. ^~ All Kinds of Teams. Good Riding Horses. A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, PA. :o:- The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop.

Issue 44.3 of the Review for Religious, May/June 1985. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, M O 63108-3393. REvlEw FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by REVlEW FOR R ELIG~OU~ Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year; $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write REVIEW FOR REt,tGtOUg P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor May/June, 1985 Volume 44 Number 3 Manuscripls. books for review and correspondence with the editor should be sent Io REVIEW F'OR RELtGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REVtEW t'OR RELt~tOUS; Room 428; 3601 Lindell Blvd.; St. LoUIs, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. The Charism of Peter at the .Service Of Unity In an ex.change.of Ch~stmas gceetlngs with his "b~:other~ and collaborators" of the Roman Curia, Pope John opaul II reflected at length about the Church and about his niinistry in the Church. The text is based upon the translation of L'Osservatore Romano, 21 January, 1985, pp. 6ft. Dominiasprope est (The Lord is n~arl Ph-4:5). The celebration of Christmas, now fit hand, h~is brought us together once again for this fine custom of exchangin~g good wishes.'.~With minds filled With gratitude we ~repare to kneel before the crib along with the sh'epherdg during this Holy Night, near which the '~Vir~in Mother," proclaimed by'the prophet Isaiah ('Is 7:14), keeps watch with ~ageraffe~ction. 'We knowthat in this fragile Infant still unable to ~peak thei-e comes to me~ us the Etet:nal Word'of'God, ttie uncreated Wisdom Who rulesthe univd~se. He is the Light of God who "shines in darkness," as the Apostle Jdhffsays--adding'immediately with bitter realism: "But the dark-ness did not accept it." L~ght and darkness confront each Other before the manger in which that Infant lies: the.light of truthaffd the darkness of error.°It is a confrontation which does not admit of neutrality. Each one must ChoOse which side to take. It is a choice in which each stakes his 6r her future. The Infant of the Crib, become an adult, will one day say: "If~ou live according to my teaching, you are t~rul~ my disciples; then you willkhow the trfttl, and the trtith will set you free" (Jn 8:31 ff.). ~ ' ~ " The Woi'd of God, in becoming flesh in order to fiaak'e his dwelling among us (see Jn 1:14), comes to bring us the inestimable gift of the knbwledge of the truth: the truth about him,~nd the tr~iii~abotit us and about our transcendent ,destiny. Man cannot.build up himself or his free~io~n~ except on the foundation of this truth. It is therefore a~ exir~meiy'precious girl, one to be safeguarded 321 322 / Review for Religious, May-June, 1985 and defended. The loss of even a part 0f that integral truth beating in the heart of the Infant "wrapped in swaddling clothes" in the manger would mean that man puts at risk the full realization of himself to a greater or lesser degree. The Church, knowing herself to be the depository and guardian of this truth, is aware of this. She therefore feels invested with a special mission, one which makes her the duty-bound subject of a special service to humankind. To each generation newly arrived to inhabit the earth must she reveal the marvelous plan that God has prepared in his only Son, a plan which will benefit every. child of man who is willing to accept in faith the wonderful initiative of God's love. For this reason the Church, and in her especially the Roman See of Peter, keeps watch at the cradle of Bethlehem. She keeps watch so that these trans-cendent values which the Creator has offered to humankind--truth and free-dom in truth, which is to say love--may not be obscured, much less distorted. She keeps Watch so that, despite all opposing currents, these values may be constantly revivified and be ever more affirmed in the lives of individuals and of families in both the Christian and civil communities and thus in the life of the entire human family. The Church has both a complex and.~unified,awareness of thes~e valpes, as has been emphasized in a well-known passage of the Dogmatic Constitution Lumen Gentium, the twentieth anni~,ersary of which occurred just a month ago (November 21). Paragraph 13 of this fundamental conciliar document recalls the Church's attitude with regard to "the abilities, the resources and customs" proper to the variety of peoples. The Church sees in them "gifts" which the various cultures bring to h~er, and she is therefore happy to take them to herself, even though she is committed to purify, strengthen and elevate them. In p~a. rticular, for the sake of that character of uniyersality, which adorns and distinguishes her, the Church is mindful that she must harmonize these "gifts," bringing them into a higher unity :so that they may cOntribute to the progressive affirn~, afion of the one kingdom of Chi'ist. And hence it is that "in virtue of this catholicity each individual part contributes through its special gifts to the good of the other parts and of the whole Church. Through the common sharing,of gifts and through the common¯ effort to attain fullness., in ~unity, the whole'and each of the pa~s receive increase." . o There is more. Continuing along this line of.thought, the text pres~ents a ¯ fundamental thesis of Catholic ecclesiology. It p.oints out that '.'within the Church particular churches hold a rightful place; these chhrches ream their own traditions, without in any way,.0pposing the primacy of the~Chair of Peter, which presides over the whole assembly of charity and protects~ legitimate differences, while at the same time assuring that such differen~s do .not hinder unity but rather contribute toward it." It would be difficult to expre~ss tills any, more cl~ariy c~r profou'ndly: the universal Church is present~ed ~s a ~ o.mmunion of (p~articular) chu~rches and indirectly as a communion of nations, languages and cultures. Each of these. The Charism of Peter at the Service of ~]nity / 393 churches: brings°its own "gifts" to the whole, just as individual scientific and'~ socihl conquests, as also'the goals of civilization as these are gradually achi, eved, all. make their contribution. Pluralism in the ChurCh So m~h emphasis is given today to ttie "special" Christian experiences of particular church~s in the socio-cultural context in which ehch of them is called to live. These specific experiences--it is stressed---con~rn the Word of God as this is to be .read and understood in the light of the data which emerges from one's existential jofirney. They concerti liturgicalfprayer, which must draw from the c~ltfire to which belong the s*gns, acuop~s and words used m adora-uon, worsh|p and celebrat|on. These experiences concern the theological reflectmn which~ m .turn must have an influence on categories of thought typical' of each ~ulture. And Anally the~ special experience~ concern.~ecclesi~ii' communion itself, which is rooted in the Eucharist, but whose concrete devel-opme~ n~t ~lepend~ on ihe historico-t~nporal condiii6ns which derive from it~ insertion into~the ambience oi" a particular country or of a specific region bf.the world. These are. int~erestmg pei'spectives" because 9f ihe lines of theologicai inves-tigation ,which they seem to open regarding the unfathomable mystery ?f the Cil~urch, ahdeven more because of the possibilities they offer to the°faithful to p~'r~ivg~nd to own ever more fully ihe immense ~ch~s of the new life broughi~ by Christ. ~ But these_ ar~e perspectives which, in order tc~i be fruitful, presume respect for affinescapable Condition: Such ekperiences must not be li~,ed separatei~ or independently of, much less in oppositton to experiences hved by churches ~n oiher par~s of~the world. In order to be constituted as authentic experiences of Church,~(hese entail the necessity of being in har~mony with those ~,hich othe~ Christian~ intouch with other cultural contex(s fe~l called to live in order to be faithful to the requirements which flow fromthe one identical mystery of Ch~s~. This affirmation touches a central°point of Catholic ecclesiology and bears rgeapl"e atetinrd~egn. c~i'eos ~insd cuolgnetr ainrY " itsoo l,tahtieo encisc{le's(o~roileongtya tOi0fn st'h, eb rS eecvoennd t oV faat~,coarn " cCepnutrnicfud-.' In, its paragraph 13, cited above, Lumen G~ntium stresses the possibilities. inherent in a wholesome pluralism. However, it also very clearly, specifies' its limits. True pluraligm is never a divisive factor, but an element whichcontrib-_o ute~ to the building up of unity Within the universal commur~ion of the Church. Communion of Minds, Communion of Hearts - In fact, there exists among individual particular churches an ontological relationship of mutual inclusion. Each particular church, as the realization of~ the ore Church of Christ, is in some way present in all the particular churches "in and from which churches comes into being the one and ohly Catholic 324/ Review for Religious, May-June, 1985 Church" (LG 23).~ This ontological relationship must be carried over onto the dynamic level of its concrete life, if the Christian community does not want to enter into contradiction with itself. The basic ecclesial choices of the faithful of a community must be able to harmonize with the choices of the faithful of other communities so as to give rise to that communion of minds and hearts for which Christ prayed at the last Supper: ~. as you, Father. are i~h me, and I in you~' ! pray tti~they may be [one] in us . tha~t their unity may be compli~te" (Jn 17:21, 23). A particular task bf the Apostolic She consists precisely in serving thik universalunity. Indeed, it'is here that the ~specific office and, we may even say, the charism 6f Peter and his successors lie. Was it not to him that Christ said before the dark night of betrayal: "I have pray6d for you that your faith may never fail. LYou in turn must strengthen, your brothers" (Lk 22:32)? lnd~ed he is the "~ock" on whichChrist willed~to build his Church (see Mt 16:18). It is precisely°fi:o~m the foundation' that the iniegrated si"rength of the efitire edifice is expected. For" this reason, in a dialogue charged with pathos' ,.afte~ the ~esu,rrection, Jestis left to Peter the demanding responsibility: "Feed my lambs . feed my sheep" (Jn 21:15ff). Certainly, the one Supreme Shepherd is the Incarnate Word, Christ the Lord~ And so, with spontaneous fervor the pope'makes h~s own,the words of St. August.ine: "Vobis pastores'sumus, sed sub illo Pastore vobiscum Oves sumus. . . Vobis ex hoc loco doctores sum'us, sed sub ill un'o Magistro.in hac schOla vobiscum condiscipuli surnus" (For you we are shepherds,"biat, unde/ that Sheph,erd, with you we are sheep . For you., we are teachers, but, under that ofie Master . with you we are fellow disciples Enarr in Ps 126:3). This i:10es not eliminate the fact, however, that in the Church each has his own specific .task for which he must one day answer to'Christ. Over the centurie~ the popes have deeply'felt their responsibility for the s'ervice to Catholic bn~ty that was entrusted to them'~i and have soughtto: provide" ~ ford:it in many ways~as by surrounding themselves ,with experienced collfiboratot~"the better to meet the multiform responsibilities of their office. ° Recently, in response to suggestions from the.Conciliar Assembly, we gave exPr,ession to the desire to "internationalize" the Curia, so that'th~ presence of offici~als coming from various parts of the world might'facilitate dialogue with churches living on various co'fiiinents. This morning 1 have the pleasure of meeting with a select representation of the organizafioffg into which the Roman Curia is divided. I gladly welcome the opportunity, beloved brothers in'(~hrist2 to e~press my appreciation to you and to thank you'fo~:'ih~ cOmpe~t~int collaboration which you so generously offer me in the daily fulfillment of the duties inherent in my ministry. The Ministry of Peter . ~ With me you live that "anxiety~for all the churches" which constituted the t'daily tensiofi" of the Apostle Paul (see 2 Co 11:28). This constitutes the daily The Charism of Peter at the Service of Unity /325 tension of every,pope. ~Indeed, it is ~for the Successors of Peter to ensure the convergence towardg the center of th~ Church ofthose many "giffs" to which allusion was made in the conciliar texts we cited. And again it is for them to make provision for those;same gifts to flow outward to the various members of :Christ's Mystical Body, carrying to them new impulses of fervor and of life. There are ordinary means for addressing this apostolic task, among these being ad limina visits. Thus, during.the, present year I have had the pleasure to receive the episcopal conferences of Costa Rica, Oceania, El Salvador, Taiwan, Togo, Lesotho, Peru, Greece, Sri Lanka, Venezuela, Argentina, Chile, Guinea, Ecuador, the AntilleS, B_o!iyia a.nd Paraguay. ' There are also extraordinary means, among which the pope's visits and pilgrimages to .particular churches on the various continents are proving espe-cially effective. Still keen in my mind i~ the pleasant memory of my apostolic journey at the beginning of May to Korea, Papua New Guinea, the Solomon , Islands and Thailand to share the concerns and hopes of the young and promising churches of those lands. Also of significance was the journey during" the month of June which took me to Switzerland and enabled me to strengthen~ the bonds of communion between the See of Rome and the noblechurches of that:nation. Also unforgettable are;the emotions I experienced during my journey :to Canada, when I encountered both those who live their faith in the heart of.a highly evolved ~society and with those who received the gospel message in the context of ancient native Civilizations. Important finally, even if rapid, was the journey in mid-October when, after touching Spain, I reached Santo Domingo, the land from which, almost five centuries ago, evangelization spread into the :New World. On that occasion, too, I was able to meet the people of .Puerto Rico. ~ It is .with joy that I also recall the pastoral visits I made during the course of the year. in Italy: to Bari, Bitonto, Viterbo, Fano, Alatri and then; at the beginning of October, to the churches of Calabria, and finally, in November,~ my pilgrimage to the places sacred to the memory of St. Charles [Borromeo], marking the fourth century of hi~ death. The Apostolic See also maintains a dense network of contacts with all the particular churches in its constant concern not to lose any "gift from above" ,(see Jm 1:17), while at the same time safeguarding the priceless treasure of the Truth of God, along with everything of permanent validity which this has caused to.germinate in the fertile soil of generations of Christians down through the centuries. Neither preconceived prejudice nor deplorable ignorance, there-fore, butconstant ~attention to,"what the Spirit says to the churches" (Rv 2:7)! And this in order "that everything which authentically comes from the Spirit may benefit the entire composite of ,Christ's Mystical Body. Teach the Faith in Its Int grity , , In the context of these reflections we must emphasize ~ also the special responsibility which the :entire episcopate has--cum Petro et sub Petro (with $26 / Review f~or Religious, May-June, 1985 Peter and under .Peter)--with regard to the "deposit~0f thefaith~" entr.usted by Christ to theChurch to be integrally eared for and faithfully taught to genera-tions of people in every age. How can we not recall, the solemn words with which Jesus took leave of the Apostles at the moment of his return to the Father'?. These constitute a precise charge: "Full authority.has been given to me both in heaven and on. earth; go, therefore, and make disciples of all the nations. Teach them to. earry out everything I.have commanded you" (Mt 28:18ff). ' Everything! Nothing of the "deposit."_ can be set aside~ tampered'with or neglected. Aware of this, the Apostle Paul addresses to his "disciple Timothy the . categorical imperative: "Depositum custodi!" (Guard what hasbeen committed to you! 1 Tm 6:20), and impresses on him: "I charge you toopreach.the word, to stay with this task whether convenient or inconvenient-~correcting,°reprov-ing,- appealing--constantly teaching.and never losing patience" (2 Tm 4:2). ° Indeed, the faithful of each historical era are exposed to the temptation ' "not to tolerate sound doctrine" and to "surround themselves with teachers who tickle their ears, refusing to listen to the truth and wandering off,to fables" (see ibid, vv. 3 ff). / Our age is also exposed to this temptation¯ An exact duty therefore falls .upon today?s~ shepherds and guides of the People of God: to defend the authenticity of gospel teaching from all that contaminates and distdrts it. Certainly we must be able to recognize and accept the "grod" that our generation is able to express in order to "purify, strengthen and elevate it." The Council reminded us of this (see LG 13). BUt we must also reject courageously whatever bears the imprint of error and sin, whatever coniains substantive threats to truth and to human morality, whatever spreads thrrugh society, ~whether by deceitful maneuver or with arrogant high-handedness, attacking the dignity of the person and the inalienable rights of individuals and of nations. ¯ The Church has the duty to keep watchAn order to defend,the integrity of the .faith and .of Catholic doctrine, warning against the deceits which seek to contaminate it. This is a specific task of hers which she cannot renounce. "Promoting~Truth Is the Duty of the Church The Holy See, for its part, carries out this duty of promoting and protecting the depositU~mfidei (deposit of faith) with the help especially of the Congrega-tion for the Doctrine of the Faith. As is known, following upon the Second Vatican Council, t.he procedures which the'Sacred Congregation fbllows in examining persoffs and writings submitted to its judgment h.ave been somewhat modified with the intention of offering every guarantee to interested persons. The protection of the truth, which is the Church's sacrosanct and indispensable duty, is not achieved by passing over in any way the dignity and rights of the person. Anyone willing to look with unbiased objectivity cannot ,but recognize, The Charism of Peter at the Service of Unity also in the context of recent events, that in its interventions this Congregation is constantly inspired by ~trict criteria of respect for the ~persons with whom it must rela~te. What can be hoped is that an equally respectful attitude,be always accorded .by those persons toward the Congregation itself when they comment, in private 6r in_ public, on its work. The same principle should apply to every member of the ,People of God, since this Congregation intends nothing other than to safeguard from danger the greatest good which the Christian possesses: the. authenticity and integrity of his faith: It is certainly of great importance that there be established within the Church a sincere and open dialogue among the various components of the Pegple of God. ~This dialogue, however, must be understood as a way to search for what is true and just, not as an ~occasion to indulge in words andattitudes scarcely compatible with an authentic spirit of dialogue. Everyone: must always keep in mind the,duty that each has with regard to truth, most of all.that truth which God has revealed and of which the Church is theL~guardian. ¯ The Option for the.Poor Before. concluding, 1 would also like to mention another 0point~whidh is especially being heard today, the "'preferential option for the poor." During the Second Vatican Council the Church has solemnly proclaimed that she.makes this option her own declaring: "[Like Christ] the Church encompasses with love all wh~ are afflicted with human suffering and in the poor and afflicted she sees the image of her ~poor and suffering Founder. She does all she can to relieve their need and in them she.strives to serve Christ" (LG 8). ¯ This ~"option,~'~. stressed so strongly by the episcopates of Latin America today, has been repeatedl); confirmed by me, following the example of my unforgettable predecessor, Pope Paul Vl. I gladly take this opportunity to repeat that the commitment to the poor constitutes a dominant theme of my pastoral activity, a0constant concern accompanying my daily Service to the,. People of God. I have madeand continue to make this "option" my own. I identify .with it. And I feel that this could not ~be otherwise, since it is the Gospel's eternal message. This is what Christ did. This is what Christ's Apostles. did. This is what the Church has done throughout her two-millennium history. In. the face of today's forms of exploiting the poor the Church cannot remain silent. She reminds the rich as well of their precise duties. Made strong with the Word. of God (see Is, 5:8; Jr 5:25-28; .lm 5:1,3-4), she condemns the many injustices which, unfor{unately, even today are committed to the detri-ment of,the poor. ., ~ Yes, the Church makes her own the preferential option for the poor. A preferential option, notg carefully. Therefore not an exclusive, or excluding option--b.ecause the mes_sage of, salvation is meant for everyone. It is an option~ furthermore, which is essentially based on the Word of God, and not on criteria offered by human science or by adverse ideologies which often reduce the poor to abstract socio-political or economic categories. 328 / RevieW for Religious, May-June, 1985 It is an option, nevertheless, which is unwav~ering and irrevocable. As I said recently in Santo Domingo: ""The pope, the Church, and her hierarchy want to continue to act on behalf of the poor, their dignity, their elevation, their rights as persons, and their aspirations to a social.justice'that can n9 longer be delayed" (L'OsservatOre Romano, EngliSh edition, November 26, 1984, p. 8). Nevertheless, the Apostolic 'See which, because of 'the special mission entrusted to it, closely shares in the experiences of the Chfirch in the various regions of (he world, knows that the forms of poverty, to which modern man is'~ subjected are manifold, and4t feels a moral obligation also in i'egard tO these other forms ,of poverty. Alongside, and, so to speak, in the face of the poverty against which the Episcopal Conferences of Medellin .and Puebla have raised their ~oices, there is also the poverty which stems from the privation of those spiritual goods to which the human person by nature has a right. Is that individual not poor who is subjected to totalitarian regimeS which deprive .him .of those fundamental freedoms in which his dignity as an intelligent and responsible person finds expression? Is that person not poor who is wounded by:otfiers in' his-0r her interior relation to truth; in his or her conscienc~e, in his or her most personal convictions, in his or her religious faith? '., " "' ' This is what I pointed out in my previous interventions, most especially in the Encyclical Redemptor Hominis (no. 17), and in the discburse delivered in 1979 before the General Assembly of the United Nations (nos.,14,20), when 1 spoke abfut the violations inflicted today in the"sphere of man's Spiritual goods. There is not only the poverty which strikes the body; there is another;and more insidious one, which strikes the conscience, yiolating the,most intimate sanctuary~of personal dignity. " In this context of the Church's authentic option for the poor must we ¯ include an event which has, aroused a great deal of int(rest this year: the p~blication of the Instruction regard, ing Certain aspects of the "Theology of Liberation.," . ,This document, contrary to some distorted interpretatiofis which have been given it, not only is not opposed to the optio~i for the poor,~ but rather constitutes an authoritative confirmation of'it, and at the same time effects a clarification and a deepening, of it. By emphasizinffthe intimate and constitutive bond whjel~i°unites freedom to truth, the Instruction defends the poor from ill.uSory and dangerous ideolog-ical proposals of liberation which, beginning with real and dramatic situations of poverty, would make of them and their sufferings only a pretext for new, and sometimes more serious opp?ession: The reduction of the Gospel message to the mere socio-political dimension robs the poor of what constitutes their shpreme right: to receiv~ from the Church the gift of the whole truth about the human person, and hbout the presence of th~ living God in human history.~ The reduction of the human being to just the political sphere, in fact, constitutes a threat not only to the dimension of his "having" but also to his ¯ The Charism of Peter at the Service of Unity / '329 "being." As the Instruction ri~ghtly affirms, the totality of the message of ":salvation alone can guarantee also the totality of human liberation (XI, 16). It is for this liberation that the Church has fought and is fighting at the side of the poor, making herself the advocate of their violated rights, the inspiration for social works of~every kind for their protection and defense, and the voice which proclaims the word of God, which summons everyone to reconciliation and penance. It is not by chance that the Apostolic Exhortation which I recently pub-lished against the background of conclusions reached by the Sixth General Assembly of the Synod of Bishops propose~ yet again the fundamental evan-gelical theme of conversion of heart, l did so ~in the conviction that the first liberation to achieve for man is liberation from the moral evil which nests in his heart, since it is there that also lies the cause of "social sin," indeed of every oppressive structure. In this commitment to human liberation from all the forms 0f poverty that frustrate the: full realization of the person, theChurch is sincerely and confi-dently open to dialogue With everyone. She declared this to be her intention by the lips of Pope John XXIIIwho constantly ~tretched outwards in the search for "what unites rather than what divides" humankind; she repeated it in the voice of Paul~ VI who dedicated his first Encyclical, Ecclesiam Suam, to this subject; finally, she confirmed it with an especially authoritative pronouncement in the Second Vatican Council which stated that "[the Church] can provide no more eloquent proof of its solidarity with, as well as its respect and love for the entire human family., than by energizin~ it in conversation" that i8 based on the dignity of the human person and on the profound significance of his activity in the world (see Gaudium et Spes, nos. 3 and 40). .The one who, in the unfathomable divine plan, sits today on the Chair of Peter confirms his own intention to contihue the way of a respectful and sincere dialogue with the modern world arid with those who can speak for it and represent it, because he relies on the possibilities for good inherent in human nature and on the renewing power of Christ's Redemption, which is at work in history. Indeed, it is my profound conviction as I said in my message for the 1983 World Day of Peace--that. 'dialogue is a central and indispensable element in the ethical philosophy of'htiman persons, whoev(i- they may be" (no. 6). In order for this dialogue to be fruitful, however, the competencies of other parties must not be infringed upon, and the Church herself, "by reason of her role and competence, must in no way be confused with the political commu-nity, nor bound to any political system," and precisely for this reason does she remain "the sign and the safeguard of the transcendence of the human person" ( GS 76). The Encounter with ChriSt Permeated by the light and the warmth which emanate from these truths, 330 / Review for Religious, May-June, 1985 ,we set foot on the threshold of the stable of Bethlehem. He who is born in "poverty" asks us to turn our thoughts and hearts towards the varied forms of poverty which oppress.humanity today. He asks us to go to meet this humanity. "Jesus Christ. made himself poor though he was rich, so that we might become, rich by his poverty" (see 2 Co 8:9)¯ ~ Only by making room for, Christ in our own lives and in the lives of our communities will we be able to resolve the problem of the many, forms of poverty from which we suffer, will we truly become "rich," that is, fully, human. The true,problem, however, remains this: to recognize Christ's right to citizenship in each of the various '~worlds" which make up the'modern world. He and he alone possesses the secret for filling our every "poverty"and arousing in our hearts 'the joy of the true wealth, which, in the last analysis, is the treasure of love¯ . May Christmas bring., to the sons a~d daughters of the Church and to all men and women on earth, a foretaste of the indescribable peace of that new world to which the temporal birth of the Son of God happily and irrevoc-ably gave a beginning. May the Holy Virgin, who carried the Incarnate Word in her womb, prepare us to welcome him with deep faith and grateful love. A Gift of Stilln~s The flame from the candle bums steady and bright: It remains that way until a gentle breeze ¯ . comes its way, and it begins to, fliCker. The flickering is a speaking out and a reachi,ng out fo~ a stillness-- that Stillr~ess has but to be present, touchable, available, gentle. :. How much am 1 like that flame-- at times steady, reaching out, . at times burning bright-- and many times flickerin!! I need 0nly be touched by the Stillness.of the Flame of flames-~ ° Then my light becomes~radiant, penetrating, atz,one with the Light of lights. I have been made a Christ,ed flam!! 'I have been gift.ed with Stillness! Sister Regina Hlavac Mother Scton School 100 Creamery Rd., Emmitsburg, Mp 21727 The Mass in "My Cathedral" Pedro Arrupe, S.J. Father Arrupe is well known to our r~aders. In failing health, his resignation from the office of General Superior of the Society of Jesus was .accepted by the 33rd General Congregation of that Society' in September, 1983. "l~his article and introductory comment is I~ased on a chapter from In Him Alone Is Our Hope: Texts on the Heart of Christ (1965-1983), by Pedro Arrupe, S.J., with a foreword by Karl Rahner, S.J.; see Reviews in this issue, p. 466. . These intimate notes of Father Arrupe were jottings written in the course of 1981. °The ailing General hasnow consented that these notes, however incom-plete, ~be made public. In these pages we are able to glimpse how spontane-ously Father Arrupe has lived his intimacy with 'Jesus Christ in the celebration of the Eucharist in his oratory. " This little private chapel of,Father Arrupe, his "cathedral, "had been for Arrupe the powerhouse of in'calculable energy and dynamism for the ~whole Societp~ of Jesus, a place of inspiration; and a source of comfort and strength. This was the place where, for seventeen years, Father Arrupe performed the most important act of his daily routine--the celebration of the Eucharist. As though talking to himself, in these jottings the writer pauses at salient moments of the liturgy, having all the time the body of the Society in his mind. United to the Heart of Christ--he writes--he felt himself to be a mediator between God and the, Society, and understood better what St. Ignatius had in mind when he set down as the primar);~duty and function Of the General: to be "closely unitedwith God our Lord and intimate with him in prayer and in all his actions,, that from God, the.Fountain of all good, the General may so much the better obtain for the whole body of the Society a large share of his gifts and grace.s, and also a great power and efficacy for all the means which will be used for the;, help of souls"'(Constitutions, n. 723). A mini-cathedral! Just eighteen feet by twelve. A little chapel which had .331 332 / Review for Religious, May-June, 1985 been prepared after the death of my predecessor, Father Janssens, for "the new general'--whoever this was to be! Providence willed that I should bethe one. I am grateful to the person who had the idea; he could not have interpreted the wish of this new general better! The planner of this tiny chapel may have desired to give th~ new general a quiet and convenient place to celebrate Mass in greater privacy, where he might visit the Blessed Sacrament without leaving his rooms. Possibly the planner did not think how much thi~ little oratory would be the fountain of incalculable power and dynamism for the whole Society, a place of inspiration, consolation and strength---even a living room! This was going to be my room for relaxing in the most active leisure,. where, doing nothing, .everything is done! Just as the idle Mary, drinking in the Master's words, was so much more active than her sister Martha! This was going to be the room where the Master's glance and mine cross each other-- where one learns much in silence. The general would have the Lord all the time, every day, next tO .him-- with just a partition between them: the very Lord who was able to enter through the closed doors of the Cenacle, who made himself ~rese~t among his disciples, the One who would be invisibly present in so many conversations and meetings in my office. They call this little room "the private chapel of the general." But it is a teacher's chair (c6tedra) and a sanctuary: Thabor and Gethsemane, Bethlehem and Golgotha, Manresa and La Storta. Ever the same, ever different! If its walls could speak! Four walls that enclose an altar, a tabernacle, a crucifix, a Marian icon, a zabuton (a Japanese cushion), a Japanese painting, one sanctuary lamp. Nothing else is needed, that's all: a Victim, a sacrificial altar, the Stan-dard of the Cross, a Mother, a burning flame that is slowly being cofisumed while giving light and warmth, and love expressed by two Japanese characters: God/Love. Here is a program of life: a life being consumed in love, crucified with Jesus, in Mary's company, being offered to God even as the Victim which is offered to the Father day after day on the altar. In recent years 1 have often heard it said: "Why visits to the Blessed Sacrament if God is everywhere?" My answer, sometimes unexpressed, is: "Really, they don't know what they are saying. God is indeed everywhere, but 'come and see' (Jn 1:39) where the Lord dwells: this is his house." My appeal is not to arguments and discussion, but to the experience of living in the house of the Lord: "One with much experience will speak with understanding" (Si 34:9). ¯ "The Teacher is here and is calling for you"(Jn.l 1:28). Here those requests. rise s~ontaneously: "Lord, teach us to pray" (Lk l lr:l); "Explain tO US the" parable" (Mt 13:36). When we hear his words, we understand the expression of popular enthusiasm: "No man ever spoke like this man" (Jn 7:46),~or that of the Apostles: "Lord, to whom shall we go? You have the words of eternal life" (Jn 6:68). Then one understands by experience the significance of that sitting at the Lord's feet and listening to his teaching" (Lk 10:39; see Lk 24:32): 7he Mass in "My. Cathedral" / 333 This "cathedral" is the theatre of the most important act of the entire daily routine: the Mass. Christ is the true and supreme priest, the Word made man. It is a divine attribute to be contained in the smallest place and not_to be circumscribed by the universe. This tabernacle or little tent is not too small.for him, but the entire universe is not big enough to hold him. Each Mass has an infinite value, but under some personal circumstances and in ,some special moments this quality of infinitude .is felt more deeply. There is no doubt that the ~fact of being General of the Society of J~sus, with its 27,000 men consecrated to the Lord and totally dedicated to collaborate with Jesus Christ the Savior in all sorts of difficult apostolates, which may at times lead to sacrificing life in ~o.bloody martyrdom, carries with it a weight of responsibility and a profound sense of universality of its own. I Shall Go to the Altar of God In union with Jesus Christ, I, a priest, carry witl~in myself the entire body ofthe Society. The walls of,this littld chapel look as though they would crack. The tiny altar seems to be.come ~that heavenly "altar on high" iEucharistic Prayer I) where the prayers, of all tl~e members of the Society ascend to the Father "by the hands of his~holy a, ngel.".My altar resembles "the golden altar before the throne" (Rv 8:3)~ referred to in the book of the Apocalypse. If, on the one hand, I feel myself, ~s St. Igna~us would have it, "a sore and ulcer" (Spiritual Exercises 58), "nothing but an obstacle" (todo imped(mento), on the other hand I also find myself identified with Christ, "designated by God a high priest" (Heb 5:10), "ho!y, ,blameless, unstained, separated from sinners, exalted above the heavens" (Heb 7:26), "who has entered, not into the sanctuary made with hands, but into Heaven itself, now.to appear in the presence of God on our behalf".(Heb 9:24). With Christ I find omy~elf ~t.oo a "victim": "I saw standing before the throne., a Lamb as,though it has been slain" (Rv .5:6). The Mass begins on this altar; suspended, as it were, between heaven and earth. If I look upward, I can see the heavenly Jerusalem: Wits radiance l!ke a most rare jewel, like jasper:.clear as crysta!" (Rv 21: l~l). But ~I saw no temple in the city, ~for its temple is the Lord God, and the Lamb is its sanctuary" (Rv 4:2~2-23). If I look downward, I see "human beings~ on the face of the earth, in such great dive.rsity in dress and in manner of acting. Some a~e white, some black; some at peace, some at war; some,weeping,so~e laughi.ng; some well, some s~ick; some coming into the w6rld, and some dying.? (SpEx 106). I am profoundly impressed at seeing from this altar, thus suspended between heaven and earth, all the members of the~Society in the world, toiling and suffering in the midst of their endeavors to help souls, ~sent th~:oughout the whole world to spread his sacred doctrine among all men, no matter what their state or condition" (SpEx 145). How I wish that from this altar blessings may fall as a mighty cascade, graces of light and strength that they need at 334 / Review for Religious, May-June, 1985 eveiy moment. In this Mass Christ will offer hirrigelf, and I wiih him, on behalf of this worldand this Society of Jesug'. Again, if I raise my eyes towards th~ heavenly Jerusalem, I see God's infinite hdliness, "the Three Divine Persons, seated on ~he royal th~ohe of the Divine Majesty, looking down upon the whole surface of the earth and behgldi~ng all nations in great blindness" (S~Ex 106). Meanwhile the clamor of "We have sinned" surges all the time from the face of the eh'rth~ a clamor tha~ resOufids with the rumbling of a ca~ract: ~the thur~der of thy cataracts" (Ps 42:7); "Then I heard the noise., of many waters and tlie sound of mighty thhnderpeals~ (Rv 19:6). When I feel myself, like the "servant of Yahweh," bearing ~the sins of the Society, chiefly during my generalate, and my own countless person~ilgins', 1 appear "despised and rejected by men, a man of sorrows and acquainted with grief, and as one from whom men hide their faces." (Is 53:3). Meanwhile I wish it might be said of me, as it was said of Jesus: ."0port him'was the chastisement that made us whole" (Is 53:5); "He was oppressed and hewas afflicted, yet he opened not his mouth" (I~ 57:7). Thus while I hear the great'penitential act of the Society: "Wd have finn&l, and hax~e acted perversely and wickedly" (l K 8:47), I feel myself "the last of all, ,as one untimely born, unworthy of being called 'a son of the So~ciety'" (~see I Co 15:8-9). This is precisely the feeling that pCrmits me to sympathize with the fallen and the straying, and to grasp the whole meaning of those words of the leiier to the Hebrews: "He can deal gently with the ignorant.and 'wayward since he himself is beset with Weakness, he is bound to offer sacrifice for ~his owh sins as well as for thos~ of the people" (Heb 5:2-3). '" ' "° Christ becomes "the mediator of the n~w covenant" (Heb 9:15). I, too, in union with the heart of Christ and in spite of ever~hing, 1.feel mYself to ~be a mediator, and understand why St. Ignatius designat~es, as the l~fimary function of the General of the Society of Jesus, that "he should be clbsely united with GOd our Lord and intimfite with him, that from the Lord, the Fountain of All Good, the general may',.so i~uch the better obtain foi the whole body of the Society, a l~irge share of his gifts and gra~s, and'algo a great power and efficacy for all the meahs which will be used for the help of souls" (Const 723). My position between God and. the Society of Jesus, as a pribst and during the celebration of the Eucharigt, is that of a "inediatOr between God and men," to "govern the whole body of,the Society . This he will do~rimarily'by his prayer which is full of desires and by his s, acrifices, to 'obtain the grace of preservation and development. : and on his own part he should hold these means in high esteem, and have great confidence in our Lord, since these are the most efficacious means of gaining grace from hi~ Divine Majesty, the source of what is longed for" (Const 789-790). The office of general thus considered appears in all its~ depth and in clear light: "Morning by morning he awfikens my ear. The Lord God has opened my ear" (Is 50:4-5). Aware of my being°a priest with the servant Of 7he Mass in "My Cathedral"/335 Yahweh, "I do notwish to be rebellious or turn.backward; I offered my back to the smiters, and my cheeks to those who pull Out my beard. I hid not my face from shame and spitting" (see Is 50:5-6). But how consoling it is to read in the sacred text: "When he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the Lord shall prosper in his hand; he shall see the fruit of the trav~iil of his soul and be satisfied; by his knowledge shall, the righteous one~ my servant, make many 'to be accounted righteous,, and he shall bear their iniquities" (Is.53:10-11). The Offertory ~" I experience the profound feeling ofstandin~ before the God of mystery (arcano),.the~4gios athanatos (Holy Immortal One) and the Deus absconditus (the hidden God).- I feel that he is present in me and loves me as a father, that he is the fouritainhead of all life, and that' he accepts my offering. As I raise the paten, I.try to penetrate with the eyes of Christ, and with the light of faith, through the infinitude of the universe to the very heart of the Tririity: -"Blessed ~re 3;ou, God of all creation; through ydur goodness we have this bread to offer:."At the same time those .words,from the former offertory text come to my mind: ".-. which 1, thy unworthy servant offer to thee, the living and true God." All my unworthiness, faces,'me again: "despised and rejected by men, a man of sorrows and acquainted with grief' (Is 53:3); "and he shall bear their iniquities" (Is 53:11). You know everything, Lord! As I raise the paten, if'seems to me that all my brothers ,gaze~at it., feeling themselves to be present:?'., and for all those around me." The paten seems to expand as "my innumerable sins and negli-gences" and those of others are accumulating along with the aspirations.and desires of the whole SoEiety. Like'Moses, lfeel that "I am not able to carry all this people alone; the burden is toffheayy for me" (Nb 11:14). I feel as though the hands of all the Jesuits of the v~orld would help me to sustain this most heavy paten, loaded with sins.but also with desires, hopes and petitions. I seem~ to hear the Lord say to me, as he said to Moses: "I will.take some of the spirit which is upon you and put it upon them; and they-shall bear the burden of the people with you, that you maY not bear it yourself alone" (Nb 11:17). And then, as though the paten would become lighter--or my arms stronger I am able~tb lift the patenhigher as if to place it nearer to the Lord. "And also for all faithful Christians, living and dead . and for the salvation of the whole world." I almost feel like fainting when faced with human malice and sin. 1 need that you. stretch out 'your mighty hand, Lord. "I stretched out the heavens alone, ~I~ spread out the earth. Who was with me?" (Is 44:24). Sustained by this powerful hand, I shall be able to carry on: "This bread will become for us the Bread of Life." I now take the chalice with the wine which will be changed into the blood of'Jesus: "Blessed are you, Lord, God of all creation. Through your goodness we have this wine tb offer., it will.become our spiritual drink." t 336 / Review for Religious, May-June, 1985 This wine, fruit of the vine pressed down in the winepress and fermented, will be converted into the blood shed on the cross. This chalice, symbol of that cup that caused you to shed blood at Gethse-mane, .and that was so bitter that you wished you would not have to drink it, Will soon becrme the chalice of your blood~poured out for the salvatior~ of the world. Into it are now poured .the sufferings of so many Jesuits who, crushed in their turn, have given or shall give their lives for you in a bloody or unbloody manner, their tears,,their sweat., a foul, unsavory mixture,which, when united with your blood; will become pleasant and sweet-scented--the aroma of Christ (2 Co 2:15). ~: "We know that this is to be our lot. ,~to suffer affliction" ( 1 Th 3:3), but irresistibly impelled by your charity "for the love of God overwhelms us" (2 Co 5:14), we choose and beg "to be received under your standard . and bear insults and wrongs, thereby to imitate you better" (see SpEx 147): Certainly you have heard our prayer, for the cup is overflowing, but charity makes us to be "overjgyed with all our.affliction" (2 Co 7:4). This chalice, converted for us into,"a°fragrant offering and sacrifice" (Ep 5:2), is accepted by you as an offering pleasing to God (see Ph 4:18) and will become for us "our spiritual drink." ,, .~ Thu~, bowing before the throne of the Trinity, I can.say with the whole Church: "In the spirit of humility and. with a contrite heart, let, us be received by thee, O Lord; and grant that the sacrifice we offer in thy, sight this day may be pleasing to Thee, O Lord God." Our sacrifice--of Christ, of me, and of the whole Society, asa body united' in the charity of the Holy Spirit, members and head with Christ (see Const 67,1.). United also with "the bond of obedience"(Const 659)~ by which we all, as one man, offer the daily holocaust of our lives, "in which the entire man, without any reser~vation, offers himself in the fire of charity to his Creator and Lord (Letter on Obedience; March 26, 1553: MI Epp IV, 669-681). Our personal sacrifices, united in the da.ily community holocaust, constitute a total sacrifice-- our sacrifice of praise (Eucharistic Prayer IV). Preface and comecra~ion ,, From the heart itself of the Society spontaneously arises that acknowledg-ment: "Father, it is truly meet and just, it is our duty and our salvation always and everywhere to give you thanks:" Our song of praise would join tliat of the angels and blend it into a harmonious choir, every member of which sings in his own voice in.a multitude and diversity of tones, similar to that impressive, chorus formed by that "great multitude which no man could number from.all the tribes and peoples and tongues., crying out witha loud voice, 'Salvation belongs to our God who sits upon the throne, and to the Lamb'" (Rv 7:9-10). Our song would join also ~that.of the Society triumphant in heaven, and that of all the saints: "Amen! Blessing and glory and wisdom and thanksgiving and honor and might be to our God for ever and ever! AmenL' (Rv 7." 12). The Mass in "My Cathedral"/337 Following on this mighty chorus, I.seem to hear a striking silence. "Be silent before the Lord God! For the day of the Lord is at hand; the Lord has prepared a sacrifice and consecrated his guests" (Zp 1:7). "Be silent, a.ll flesh, before the Lord!" (Zc 2:1,3). "There was silence in heaven for about half an hour" (Rv 8: l). Let us, therefore, keep in the silence of our heart, as Mary did (Lk 2:51), everything that is .going to take place on "this altar .in heaven" (Eucharistic .Prayer IV), the mystery of the Passover, in which "Christ was immolated," the mys_tery of the Redemption of the world, the mystery.of the highest glorification of the Father.~"And they were filled with wonder and astonished at what had taken place" (Ac 3:10). The sublime moment of the consecration is drawing near.,In union with the whole bgdy of the Society,0identified with Christ, I hold the host in my hands and pronounce the words "This is my body"--my body, that of Christ; "This is thecup of my blood'--a solemn moment which can be noted only in awesome silence. ~ Christ converts the bread into his body and the wine into his blood, but the one pron.ouncing the sacramental words is I! This identification with him is such that I caia'say, "This is my bod~,,'-' but it is Christ's body! My inner self, is all ablaze--as if I felt the Heart of Christ beating instead of mine, or within ¯ mine! As though his blood was coursing through my veins at the moment of consecration! ~The mystical, sacramental separation of the body and blood of Christ is a reality and a symbol, but he who receives the body receives the whole Christ and he who receives the blood receives the whole as well. The redemption of the world was thus accomplished: incarnation, death, paschal mystery, ~salvation. All this is repeated at this moment in my hands. _I remain "filled with astonishment," yet "I believe, Lord,~help my unbelief (Mk 9:24). Christ in my. hands! The Lamb that takes away the sins of the world is not on the "highest throne" of the Apocalypse, but in my hands, as bread under the sacramental species I believe! At the moment of consecration the perfect glorification of the Father takes place. This will soon be exp,ressed in the doxology: "Through Christ, with him, and in him, in the unity of, the Holy Spirit, all glory and honor~is yours, Almighty Father, for ever and ever." . At this solemn moment I pause a while "in order to reflect and ponder upon what presents itself to ~mY mind (SpEx 53). How does the world appear from this altar? How does Jesus Christ see it? In order to understand this I mus.t enlarge my hear~ to world proportions. Like the Heart of Christ, the heart of the body of the whole Society must be enlarged, and with it the heart of each one of us. Ours must be a heart that embracesall men without exception, as did the Heart of Christ "who desires all men to be saved and to come to the knowledge of the truth" (1 Tm 2:4), so that finally "there shall be one flock, one shepherd" (J~n 10:16). From this altar, between heaven and earth, one gets a better vision and 338 / Review for Religion, May-June, 1985 understanding of the needs,of men and women in the ~,ast ~vorld;:one sees and ¯ unders.tands, now in a new light, the impoi't of that universal'mission: "Go into all the world and preachthe Gospel to the whole of creation" (Mk 16:15), I. personallyfeel myself, as it were; hurled into the world, hnd withi!me the whole Society sent to the wide ,world. Thisqs its target, its~allotted tfisk, until it return again to g!orify the Lord; once the'battle-'for tile kingdom is won. " My ears keep ringing with those reassuring statements:'~"I ~send~ you"~ (Jn 20:21), and "I am with you.always" (Mt 28:20). These words fill ourhearts:. with donfidenc~, My incomparable:companion is Christ'himself; wh6 is pregent not only on this altar but within 'me, filling me with his divinity, and he: sends me to those Who'did not receive him (see Jfi 1:11). 'My response can 6n13~ be: "Lord; whai would you have meto do?" (Ac 9:6),'~and "What ought I t0do f6r Christ?" (SpEx 53). '" :~:- "~ ~ The body of the Sbciety;" in its full awareness of being sent and°strengthened with the power of God, feels rejuvenated and full of vigor and zest; it feels the blood' ~fChrist coursing through its veins, and the fullfiess of thi~ Spirii of Christ pbs~essing its~ve~y being, as if propelled by the rush of a'mighty wind (see Ac 2:2). ~Who.~vill be able to withstand this Society if it faithfullyfollows the line of mission pointed out to it by the Lord?The Societyknows~thai~the life of its members is:that of "men crucified to .theworld and to :'wh6m-the world is crucified" (see Ga 6:14), and that no one will be able to withstahd "the~ wisdom and the Spirit who speaks" in such men (~ee Ac 6:10), nor r~gist their Voice (Jdt 16:14): ~- , ~ The Our Father . ' The Father bfthe Society: all sons of the same Father, of the Father:who, at La Stortia, asked:the Son, loaded with the cross; to receive l~natiti~ as his servant, thereby confirming the name'of "Society°of Jesus.-': The Our Fathe'rqs the perfect pra3~er'for the individual and for the commufiity. "- Who are in heaven: A Jesuit must always look'hehvenwards. There is ,his Father and his fatherland. Our entire life is for. the kingdom. " ", 'You'r kingdom dome: All our labors would be of no avail without the di~ihe help in establiShing this kingdom. The whole Society asks for this grace.most earnestly because it knows that the success of all its undertakings hinges on the answer to this°farayer. Your Will lie done: We must cooperate with the divine will--for Wliiehit is necessary that we know it. ~ Give us, Lord, tlib sense of true discernment for knowing'at every moment what your will for Ug is. 'Keep on enlightening us to find ~our will, and~iving us the strengtli.~o fulfill it. ~ The Society's on13~ goal is the carrying'out of your will--your wilFmani-fest~ d in various ways; but especially through obedience. My responsibility, as Superior General of the Society, is very great,indeed. "To him all auihpHtyis given ad aedifica?idnem (for building up)!" (see Const 736). Your will'b~ done: The Mass in "My Cathedral"/' 339 may ,I never be an obstacle; may I never disfigure, misrepresent, or mistake your will for the Society. It is very painful to think that this might happen. Keep me faithful to your teaching, and ''never let me be parted from you" (the ,prayer°before Communion). ~ ~ . o I onside.r this to be a most necqssary grace. Therefore, bowing before the paten which holds your Body, I repeat this prayer again and again: Death a thousand times rather than to be separated from you! "As the Lord lives. wherever my lord the king shall be, whether for death or for life, there als0 will your servant be" (2 S 15:21)~ ~ With my eyes fixed on the consecrated Host; I present it to the brother who accompanies me in the celebration, and who takes the place.rof all the Jesuitk--just as with the first disciples who,saw Jesus when John the Baptist drew their attention to him. There they saw a man; here we see only a piece of bread. This is an act of true faith: believing against what we see. The act of faith in the Eucharist is indeed "a hard saying; who dan listen to it?" (Jn 6:60). No; Lord, faith in the, Eucharistic, Mysteryis not hard. It is rather a source of immense joy: "Lord, to whom shall we go? You have the words ofete rnal life" (Jn 6:68). I believe! "Lord, I am not Worthy, but only say the word and I shall be healed" (see Mt 8:8), just as you ,healed the centurion's servant. The Society believes that you are~Lord; and wants to. shelter ~you under its roof: in our houses, in our churches in which we want to visit you and contribute to your glorification and cult.'~And.especially the Society wantsto sbelt~i~ you in the hearts of each one .~f us, and .in the tabernacles of each community, where they will-keep,.you .company and seek from you light, comfort and strength to carry out the mission you have entrusted to them. ~ ,, Enter, Lord, under the roof of your ~Society. We need you. There are so °many crises of faith, so mhny sophisticated'interpretations parading as scientifi-cally theological! At times even Christian piety is made light of, as though ,.these manifestations of solid and.~ lgnatian faith were antiquated superstitions. "Anti, my soul shall be saved:,~ Lord, do,not permit the Society,to.yield in this matter, or degenerate from ~what St. Ignatius wanted it to be. Eooking fixedly at thi~ white.Host, I fall on my knees; and 27,000 Jesuits° kneel with me, saying, with the Apostle Thomas; from the bottom of my soul, ~and with .unswerving faith: "My Lord and my God" (Jn 20:28). May the Body of Christ Bring Me to Everlasting Life Lord, keep the whole Society; keep me especially, since you have given me this office of such great responsibility. Communitarian communion; identifica-tion with Christ; a food that is not transformed but transforms. Body of the Society "Christified'--all united and converted into Christ himself. What bet-ter "union of hearts"! (Const) 655). "For me to live is Christ'~ (Ph l:21), now more than .ever. How well Nadal's observations fit in here! "Accept and diligently exercise 340 / Ri~view for Religious, May-June, 1985 the union wherewith the Spirit of the Lord favors you regarding Christ and his powers. Thus you may come to perceive in your soul that you understand through his intellect, will by his will, remember through his memory, and that your entire self, your existence, your life and your actions are realized, not .in you, but in Christ. This is the highest .perfection in this life: power divine, happiness beyond compare" (Nadal, MHSI, Orationis Observationes~ n. 308, p. 122). With this identification of the Society and of each member of the Society with Christ, our aposto!ic activity and our help to souls will gain in efficacity. Our words will be those of Christ who knows which is the suitable word at every moment. Our-plans and manner of apostolate will be precisely those with which th~ Lord will inspire us, which cannot fail to be fruitful--a "Society of Jesus," truly of Jesus, one with him. The Blessing of Almighty God How consoling and moving for me, as identified with Christ, to impart the .blessing, his blessing, to the universal Society, a blessing which cannot fail to be efficacious. This blessing goes to you, workers of the Lord's vineyard, scattered throughout the world and beset with so many difficulties: to you, who are bound to the bed of suffering by pain and infirmity, who offer~ your prayers and afflictions for souls, and for the Church and the Society; to you superiors, who bear a heavy responsibility, and have been entrusted with a task not easy in the present time; to you who are in charge of the formation of our young Jesuits, who are shaping the Society of tomorrow; to you coadjutor brothers, who, in a decisive movement of our history are going through a:profound transformation, and ~who are serving the Church and the Society with so much dedication and selflessness; to you young scholastics and novices~in whom necessarily rests.the hope of the Society for the future, in which 0yot~°ought to be men dedicated to the Church and to souls, in the ,Society deeply, imbued with the .spirit of St. Ignatius; to you very especially, who live in countries deprived of true feedom, who need to feel that the Society is very near to you and values your difficult ministry and testimony; to all of you in the furthermost corners of the world, in the most hidden rooms in our houses, in th~ remotest stations in the jungle. May the blessing of Almighty God, Father, Son, and Holy Spirit descend upon you and remain with you always. The Mass in my cathedral is ended. "Go and set the world on fire!" Vocation: Where Gladness Meets Hunger J. Peter Sartain Father Sartain. ordained four years ago, is presently Director of Vocations for the Diocese of Memphis. He may be addressed at the diocesan offices: 1325 Jefferson Ave.; P.O. Box 41679; Memphis, TN 38104-1679. For the past three years I have vacationed with Mike, a friend from seminary days and a priest of another diocese. Inevitably our vacation conversations have turned to the subject of vocation: how~ we had both .discovered the importance :of staying in touch with the roots of our vocations meaning not simply that we felt called to be diocesan priests, but on a more profound .level, that we felt called' at all. We know each other well en6ugh ~o confront~and challenge each other as we discuss possible directions~for our ministry in living out our call. At times we would speak of specific hopes and dreams, our clearest p~ayerful perceptions of our call. Thus it was~that Mike told me he had a deep desire to live a simple lifestyle in community, to Work with the very po6r, and to have some experience ¯ of the desert. In the months that followed this conversatiofi we corresponded about his efforts to start a Catholic Worker community in'his diocese. Event~- ally those efforts,proved unfruitful~ or at. least ill-timed. That was little more than a year ago. F0i'4he past ten months Mike's letters have been postmarked "Zimbabwe," where he was sent with a team from his diocese:to inaugurate a mission. The mov,e happened very fast, but ~e both knew it was right. Not long ago Mike wrote that he realizes his new.ministry is just what he had hoped for--he shares the poverty of those he serves, Who are among the poorest of the, pbor; and the "desert" within is fed by the desert without: his territory has not~een rain in more than two yearS. It.is a difficult mission, and 341 ~42 / Review for Religious, ~May-June, 1985 the transition has not been without its struggles, ~ ~ My friendship with Mike, our sharing with one another the movement of God within us and our pra~,erful support of each other have taught me a great deal about my call and about "vocation" in general. In this article'I will reflect on an understanding of vocation which has proved helpful for me and those to whom I minister as Director of Vocations for my diocese. I do not propose to address every aspect of a complete theology of 9ocation but to offer a frame-work which may help contextualize one's understanding of his or her call to service in the Church. Gladness and Hunger In Wishful Thinking: A Theological ABC Frederick Buechner proposes an insightful definition of vocation: "The place God calls you to is the place where your deep gladness and the world's deep hunger meet."1 -From the moment I read it this definition struck deep chords within me, for it resonated with my experience of myself and of the Gospel. God calls each one of us to authentic happiness and to service; and these two dimensions of God's call meet in an honest and prayerful search fortruth~ ~ Discovering Our Deep Gladness If anyone wisbes to come after reel he must deny his very self, take up his cross, and begin to follow in my footsteps. Whoever would save his life will lose it, but whoever loses his life,for my .sake will find 4t (Mt 16:24-25). ~ . Jesus" challenge of self-denial has always intrigued me as.I have,sought to deepen my. response to. his invitation to "come after me." Teilhard d~ Chardin . . . lays ddwn two ~ospel imperatives, self-developnient and " renunciation. The first call of'the Gospel, he says, is'to utilize our talents, develop our, " gifts, and construct our human life. Only then does the call to total ab_negatio_n make sense. We are called to renounce everything and give our life to,,tally back to Ggd. But we must first possess ihat life in~ order to give it away3 At the center of each Christian vocation is an on-going call to know oneself. No response to God's call can be immediately whol#, in the sense that none of us is totally in touch with our_ livesat any one point in. time, especially in the. early, stages ofoformation. One who ~senses a call from God, then, ~ begins a life-long process,of gaining self-knowledge. I believe this search for'self-knowl-edge, when seen in the light,of the search for God and a lovefor God's creation, becomes~a,search for one's "deep gladness~? Authentic happiness lies not in doing what makes me happy but~in being f~ully whorl,am--learning the truth about myself and living it for God and his people, ~possessing" my life so that I can give it back to God. This search can, take place~ authentically only in the context of prayer. "l:hose who pray are inviting the Spirit into their lives; and those who invite the Spirit into their lives are inviting the truth--about God, about themselves and. about the world around them . . Vocation: Where Gladness Meets Hunger The. Fear .and Freedom of Truth There can"exist simultaneously within us a deeply curious,ahd burning need to know ourselves and a consuming fear about what we will find within. ffhere can be~the suspicion that~ what we will find will be unacceptable, or unlovable, or at least something other than that for which w6 had hoped. Nevei'theless,o;the Christian who, genuinely struggles0to follow the Lord will cbme~face-.to~face ,with truth. Living~the Gospel means learning the truth, for as we seek to enflesh the words of Jesus, the Word of Truth enlightens us. If you live according tb my teaching, you are ii'uly my disciples; th'en yo~ will know the ~itruth, and the truth will set you free (Jn 8:31-32). ~° ' Jesus ~ys, "The truth will set y0ia free." Jesus the Truth liberates; it'is lies which enslave. We do not have to look far to see that lies really do ensla e: ~t is the lie that says: "All people are not fundamentally equal" which perpetuates policies and practices of discrimination across the gl6be; it° is theqie that sa~,s: "Unlimited possessions are my due" which causes half the world to go to bed hungry each night; it is the lie that says: "Deep within each of i~s there is some unspeakable ugliness" which can keep us frotri being-freed~-by the ~truth. Lies en~lave, the trtlth sets fre~; and one cannot come to a saving encounter with Trtith 0with0~it facing the truth about-oneself. ~ The"call to~cbnversi~)n can be wrongly interpreted as a call to becoming 's~)ihething I am not, as tho, ugh, somehow, my 'natural condition as God's child. include"~ "unacceptability." But con~,ersion does not m~an becoming acceptabl~ to Gbd. This misapprehension can'be abetted by a pervasive but distorted view 6f the~ human person which carries tile body/soi~l dichotohay to the ultimate degree. Then it is that I become c0n~inced that my body is the worldly/sehZ "~tial/sinful 15art of my existence, and my soul is~the othei'~-worldly/spiritual/i'e-deemable part. Such a view of the human person ~ould only' lead to an unhealthy spiritual dualism which pretends' that only "good" tho~Jghts and "positive" feelings are "worthy" of Gbd; "bad" thoughts and'"negaiive" feelings are therefore to be avoided, even denied at all costs sinc~they originate in the d~irkness of that'"~)ther" part of my being, the part of me which God tolerates but does not cherish. SuCh dis~tortions militateagainst any substantial growth toward wholeness, and th~ Christians who are enslaved 6y them will meet continually with frus-tration' as~ they~find that their "unspiritual" bodies arid "worldly~ thought~ s~mply will not go away. For them, the search for triJ~ih will be a frighte~ng enterpri~; a journey into an unfriefidly and ungodly void. " ~ F6~tUh~tel~, G~Sd does not have designs solely on,our souls. P~ul mak6s this clear in the closing blessing o~" his letter to the Th~ssalonians: May the God of peace make you perfect in holiness. May he preserve you whole and entire, sprat', soul,'and body, ~rreproachable at the coming of our Lord Jesus Chris. He who calls us is trustworthy, therefore he will do it (! Th 5:23-24). For the true disciple of Je'sus conversion rather mean~ transformation in :344 / Review for Religious, May-June, 1985' Christ; it embraces a new way of liying in love. Conversion does not mean denying who I am, but acknowledging thar.I am not whole without Jesus, and accepting the wholeness he wishes to bestow on me. Moreover, conversion involves, being fully who I am--holy and unholy--in.Jesus, and discovering in prayer and life with others that only in confronting the truth about myself and holding that,truth up to the light of the Gospel will I be truly free and "deeply glad." The full truth is that I am the sinner redeemed, the enslaved set free, the beloved called t6 love. For ma~y people coming to that full truth is not easy. For them truth is something to be feared, not embraced. ,~They are frighten.ed by the nagging suspicion that at the center of their hearts and heads there is really s0m~eone wh~ is~unattracfive and abnormal, someone certainly not called by God. They are haunted by the~ fear that at the center of their lives there is no "deep gladness," but only a painful sadness. The Fruit of.~Honesty The fear of truth is played out jn a number of w.ays in.houses of formation. It can be manifested in anger, defensiveness, a purely passive submissiveness to authority, and everything in between. Formation ministers, then, r~ust be honest people people so in tune with the freedom of truth that they create an environment which values and demands~b, onesty in every forum. In evaluating ~ndidates they must speak the truth gently but directly~ realizing that any-thing but.clarity is useless and potentig!ly even harmful. They must make evident in themselves the sine qua non, that one must be honest in prayer, spiritual direction, ministry,friendship and self-evaluation; that avoiding the-risk involved in revealin.g oneself to another means avoiding growth, avoidihg a liberating and truth-filled gladness. It goes w, ithout saying that professional counseling~-and the opl~ortunity to inte~rate~ it with spiritual direction--should be readily available for those ministers whrwish to avail themselves of it. To avoid the truth about oneself is to feel, hu.nger yet refuse food. The Church needs ministers who want t~ face the truth. . In writing just now of coming to know oneself I have not mentioned the obvious that the Perso~n who really knows him or herself wil),hapl~ily dis-cover that they really do possess even ~unused talent and untapped potential. I have seen many extremely talented peo~ple--people whose i~bility was widely known and often praised who neverthel'ess were deeply unhappy. They were blind to their talent because they were convinced that the truth about thehaselves was not acceptable. Th~y'~oncluded that any praise directed to them was given only out of sympathy or out of "Christian charity." Often they busied them-selves 'doing too ma~y. things, and their hyper-activit~, ~left~them tir, ed~ and unfulfilled--and sad. Our talents will remain untapped and any use of them apologetic until we discover deep within us ~he uncompromised and joyful love of God. We Vocation: Where Gladness Meets Hunger / 345 ca, nnot discover that love until we seek, with the help of Others, ,to know ourselves honestly. And we cannot hope to know ourselves unless we pray, inviting the Spirit of Truth to abide in us. Henri Nouwen has written: Only in the context of grace can we face our sin; only in the place of healing do we dare show our wounds; on|y with a single-minded attention to Christ can we give up our clinging fears and face our own true nature. As we come to realize that it is not we who ¯ live, but Christ who lives in us, that he is our true self, we can slowly let our compulsions melt a~way and begin to experience the freedom of the children of God.a "Deep.gladness~ comes with the incredible revelation that Christ is our true self and that he calls us from within. Our~deep gladness resides foundationally in kno.wing the truth about our-selves and discovering in that truth the overwhelming love and acceptance of God. The truth frees us from the lies which enslave us and enables us to use our talents Confidently and generously. It causes us to boa~st in the weakness which i~ntensifies ou~r hunger for.God. It teaches us tooffer totally to God what we know to be ourselves. And it liberates .us to see clearly the hungers of the world and to minister to those hungers with a burning gladness. A Hungry World ' I sometimes feel uneasy around the poor, partly because they unwittingly remind me. of my comfortable lifestyle and partly because they challenge me to live a life of true justice. An experience during my seminary~days in-Rome had a profound effect on me in this regard. On the feast of the Epiphany I had gone with a group of seminarians to St. Peter's Basilica for the celebration of the Eucharist at which the pope would be presiding. Halfway through the Mass a friend ~became oill and had tO return tothe seminary;I decided to a.ccompanyohim. Shortly after leaving tl~e basilica we noticed a small, shabbily-dressed woman following us; she appeared to be one of the many poor who live on the streets of Rome, At first we paid little notice, but'~Padually sh6 drewl.up tb within a few feet of us. We assumed that she was going to ask for money, burmuch to our surprise she simply inquired of my friend, ''What's wrong with you?" When he explained that he was not feeling well she took us both by the arm and led us hurriedly to a nearby bar. She ordered two glasses of hot milk into which she stirred several 'teaspoonsful of sugar, and~ three large cream-filled pastries (one for herself). Now we assumed we would be asked to~.~pick up the tab, but tb our total amazement she paid for everything. After admonishing us for not taking better care ofourselves'she told us to eat and drink up.~Then she said she had to be off to Mass because it was a feastday. We never saw her again. That little Italian woman taught"me as much about love as anyone I can remember; she spontaneously and joyfully nourished a hunger I did not know i had: the need to learn to love spontaneously and without conditions. Mother Teresa of Calcutta has written: "In heaven we will all be surprised to find how our poor have helped us to become Christ-like in love and compas- 3~16 / Review f or Religious, May,June, 1985 sion.,4 On that Epiphany l~witiaessed a simple, Christ-like love, and I learned something more about my vocation. ,4 New Vision Self-knowledge is the foundation of the spiritual life; but that is not to say that spirituality is merely a gutsy, prayer-laden introspection whose purpose is to help one feel good about oneself. Prayer itself is suppos~ed to be a two-way street, l seek to know myself that I might possess the life I am giving back to God; I pray that I might know the God to whom I am giving myself; through prayer and self-kngwledge I allow God to open my eyes to the hungers -bf his people~ and hear Jesus' call: "Feed my lambs." The progression, then, is circular: living the Gospel helps one know the liberating truth about God, self and others~ and the.resulting free, dom allows one to learri how t~ live the Gospel more frilly. Nouwen has rightly observed that in ministry one makes visible~vhat is seen in contemplation: "The contemplative life'is a life witha vision, and'~the. life of ministry is a life iri Which this vision is revealed to others."5 Through prayer the eyes and heart of the believer~are gradually transformed into the eyes and heart of the Lord; and having acquired this new vision the beli6ver makes it palpable in life and ministry. Having seen with God's eyes "the hung~e~ of God's people, the Christian senses~a call to'attend those hungers-:-because-iri the faces of the "hungry" is seen the face of Jesus himself. Letting the Lord shap~ our vision or better, 'cure our~blindne~s is a gi~adual process and an important l~art of ~onversion. I'think of the story of the blind man at¯ Bethsaida: , ¯ When they ~irrived at B~thsaida, some people brought him a blind man and I~egged him to touch him. Jesus to6k~the blind man's hanOI and led him outside the .village. Putting spittle in his eyes he laid his hands on him and asked. "Can you see anythingT~The man opened his eyes and said~ ~I can see people but they look like walking trees!" Then a second time Jesus laid hands on his eyes, and he saw peff~ectly; his sight was restored and '~e could see ever3~hing clearly (Mk 8:22-25). Mark .uses this story to illustrate that the disciples~of Jesus only gradually open their eyes~ to ,see ,things as he sees them, just as the blind man 0nly gradually received his sight through repeated contact with Jesus . ,At its heart, conversion means,allowing the Lord to shape our vision through prayer and a~truth-seeking.meditation on his word, and then respond-ing to what we.see. A ~'~ne~w vision" does not mean that things external to us have changed, but that we see things in a new~ and proper light. In ,his poem "Journey of the Magi" T. S. Eliot presents the retrospect of one of the astrol-. ogers who had traveled to Bethlehem to see~the Christ-child; what he had ~een changed and unsettled him: ,~ o, All this fffis a long time ago, I remember, And I would do it again, but set down This set down This: were we led all float way fo'r Vocation: Where ,Gladness ,Meets Hunger /347 "'~irth or Death? There was a Birth, cei~inly, We had evidence and no doubt. I had seen birth and death, ' " ¯ . But had thought they were different; this Birth was Hard and bitter agony for us, like Death, our deatl~.' We returned to" our places, ,these Kingdoms, But no longer at ease here~ in the old dispensatiofi, With an alien people clutching their gods. I should be glad of another death.6 Thevision of Jesus is an unsettling vision, a vision marked by an active ' impatiqnce and a passionat~ dissatisfaction with,r,tbecondition of the worl, d~It is a vision which abhors indifference and is ariimated by hope. It is a vision which can s!ngle out the individual in the nameless~ suffe~ring crowd, and embrace an entire people, having seen one h~urti~g face. It is a vision of compS|ling truth and compassionate l~'e. Our Vocati6n in Jesus It iS precisely~in ~he unsettli.ng ambiguity of a vision which is hopefu~l in the face of hunger that we sense our vocation. Here it is that we hear the Lord telling us to transform our impatience and disSatiSfaction inio active love, as he has done before us. Here we begin to know that it would make us "deeply happy to respond m the name of God to the hunger~ we see. Here we realize that our vocation is, m fact, the vocation of Jesus himself. Ifi the synagogue at Nazareth Jesus revealed his vocation through a passage from the pr.oph~y of Isaiah: The,Spirit of the Lord is upon me; therefore he has anointed me. He has sent me to bring gl~d tidings to th~ poor, to proclaim liberty to ¢hptives, Recovery of sight to the blind ." and release to pnsoners, ~ - ,,. .To announce the year of favor from the Lord (Lk 4:18-19)~, Having been~anointed with the Spirit of Truth, Jesus'finnounced that his vocation was to bring glad tidings to the poor and hungry, freedom to the enslaved, and new vision to the blind. He lived his vocation, and he calls others to do likewise.~. ' '~ Christians discerning their vocaiions must be attentive to the signs of the ¯ times with the sabne.prayerful passion with which'they seek to know themselves. They must be students of culture and current events as well as theology, and they' must strive for a, sense' of compassion which, is world-wide in its scope. God's love ki~ov~s noclass distinctions or' national boundaries. Vocation ministers have a responsibility to challenge those in'formation to understand the prophetic nature of the Gospel, and t~o reject as !nadequate any view of ministry which seeks tl~e salvation of the soul but not of 1he whole person or of society. The attention given to the Church's social teachings today helps candidates for ministry understand the un-evangelized condition of the 348,/ Review for Religious, May-June, 1985 world and the perspective wh!ch is offered to that situation by.the Gospel. Our ~social tradition does not offer specific solutions to every social problem, how-ever, nor should it. Candidates, then, should be given tools to evaluate for themselves what tfiey see around them in light of the Good News. I have learned the most ih life not from people who taught me what they thought, but from people who taught rn'e how to tl~ink. Ministers who have been given tools to think for themselves will be not only more self-confident but ultimately more effective. Like the Beadle Moch~ in Elie Wiesel's Night they will learn tO"pray to the God within me that he will give me the strength to ask him the.right qtiestidns."7 If I value the freedom of truth I will respect the freedom of others." Hunger is not only global and physical, nor is it found only in tenements or on street corners; it is als0 fotihd in the Church. A friend recently.told me that one reason he is considering the priesthoodis because he sees a c.rying n~ed for strengthening communities of faith on the parish level. As a professional.in his early 30s he knows how difficult it is to find support for Gospel values in the marketplace, and his experience of parish life has not always given him or his peers the community support and insight needed for applying the Gospel to everyday life. As he strives to be a better Christian he is often struck by the success of other Christian denominations in formihg communiiies of ~uppon and e~an-gelization. He sees the pri.est ~s a ledder of the faith cbmmunity and recognizes his own talent foi" leading, communicating and creating community. He is asking whether for him priesthood might be the place wherehis gladness and a real hunger meet. The hungers of the world are as many and varied as our gifts. The specificity of one's vocation will emerge as self-understanding and self-love grow into an appreciation of what one has to offer God's people. Truth will meet truth in prayer when self-knowledge comes face-to-face with a cldar, unsettling, inviting vision of the hungers of the world. And that truth will be enlightened by the confident hope won for us in the paschal,mission of Jesus. "What Is Needed Is Trust" Another fruit of prayer and the Christian life is trust. Trust enables us to remember God's deeds on our behalf and gives us confidence that he will care for us now as he has in the past. It enables us to take steps which otherwise we ~would be terrified to take---especially when a vocational~choice confronts us. Answering God's call.means choosing to love in whatever way.love is needed-- it does not mean choosing a new job; and trust in God is needed in order to say "yes" to such an unclea r future. In one of Mike's recent letters he was reflecting on our ministries, his in a mission in Zimbabwe and mine in vocations and personnel work in Memphis. He wrote: Both of us planning and preparing to be parish priests now end up in ministries we each would never have dreamed of and would have run full tilt from if we'd gotten wind of it~ Vocation:~ tVhere Gladness Meets Hunger / 349 before ordination. Maybe that's why Jesus said "Today has enough troubles of its own"---what is left out in that verse is ~lf you knew the troubles of tomorrow you'd be scared to death." Funny they 'don't print t, hat stuff in the Bible. Must They Look for Another? Captive in Herod's prison John the Baptist sends his disciples to Jesus to ask him a question which both scandalizes and indicts us: "Are you 'He who is to come' or do we look for another?" (Mt 11:3). Jesus responds by pointing out the x;ocation he is fulfilling: Go back and report to John what you hear and see: the blind recover their sight, cripples walk, lepers are cured, the deaf hear, dead men are raised to life, and the poor have the good news preached to them (Mt I 1:4-5). The Baptist's question is asked today in countless languages and is born of countless hungers. Jesus responded in his day by, telling John to see in his ministry the fulfillment of Isaiah's prophecy. In our day we can hear our vocation in the question. The Spirit of Truth °helps us discover our deep gladness in sharing the victory of Jesus with God's hungry.world as only each of us can do. NOTES I Frederick Buechner, Wishful Thinking: A TheOlogical ABC (New York:. Harper &' Row. Pub-lishers, 1973), p. 95. ~Ernest E. lmrkin~ O. Carm., Silent Presence: Discernment as Process and Problem (Denville, New Jersey: Dimension Books Inc., 1981), p, 13. ~Henri J.M. Nouwen, The Way of the Heart (New York: The Seabury Press, 1981), p. 30. 4Mother Teresa in a letter to a group sponsonng a~ fund-raising activity on behalf of her ministry. ~Henri J.M. Nouwen, Clowning in Rome (Garder~ City, New York: Image Books, 1979), p. 88. 0T. S.'Eliot, "Journey of the Magi." in T. S. Eliot~."~ Se'lected Poems (Near York: Harcourt~ Brace &" World, Inc., 1964), pp. 98. 7Elie Wiesel, Night (New York: Bantam Books, oi982), p. 3. Mary:= Our Encouragement in Christ Donald Macdonald,= S:M.M. FAther Macdonald'is~vdil kno~,n to our readers. His=How It Strikes a ContemlJomry" appeared. in the January/February issu~ of ifiis yeai. He may .be addressed at St. Joseph's;,Wellington Road; Todmorden, Lanc,; OLI4 5HP; England. ,, Whatever the origin of the phrase "When the disciple is ready the teacher will appear," it seems to be universally valid. If ! am not using the bread and butter which is immediately at hand, I need not expect nourishment from richer more ex~)tic food to be found elsewhere. It will prove indigestible to a starved or weakened system. Equally, having used whatever is available I am perhaps ready for more_substantial fare. Saint Paul ~aid as much centuries ago: "l fed you with milk not solid food; for you were not ready for it; and even yet you are not ready" (1 Co 3:2). The variety of retreats, seminars, courses on offer to-religious today worldwide can illustrate this. Some go to them looking for what they cannot properly give. Not all take as mui:h as they had hoped back to their everyday lives. By the~ same token it is not unfair t'o say that not all of those offering guidance on these courses are qualified to do ~so. Academically they may be ¯ competent and their teaching technique'acceptable, but, presumably, what the Christian enquirer is looking for is more than a combination:of these two skills. One need scarcely go to a Christian institute for that. This is in no way to denigrate the academic, but to suggest that it may not be enough to throw light on the meaning of Christian existence. To restrict the guidance to that level may be to largely miss the point. With so many voices competing for the religious' time and attention how is one to choose? How best use what may be on offer? In the light of the opening sentence it might be practical to heed its-implicit warning. Rather than first scan the brochures and programs with a view to finding light and encourage-ment elsewhere, why not ask oneself.how one is using the resources of one's 350 Mary: Oub Encouragement in Christ own neighborhood? Supposing I choose to go on a course in a twelvemonth from.now, how can I be sure that I am today making best use of what my ordinary environ-ment offers? This would be a.genuinely worthwhile preparation for wheat is. to come. We are open to so very many influences, from the prophets and evange-lists to the anonymous advertiser and third-rate magazine. What other people think can be a dominant influence, none the less powerful for being much of the timeun.~recognized. Is there, therefore, a Christian influence for good in my local area that I-have not tapped and, maybe, ignored? Undoubtedly; there may be several, but I wish to suggest that, unfortunately, perhaps Our Lady may be such for some of us. This is regrettable as "Mary. is. clearly a teacher of the spiritual life for individual Christians."~ A Guide Must See For anyone to,offer guidance presumablyone ~nust see ~A light speaks i'or itself. Arguably one reason for the lack of vocation and commitment among some re!igious is that they, do not see. "As our Congregation is now I,would not encourage anyone to join," is a remark widely heard: A sister at-a gathering of religious,was struck by the sad, tired, almost featureless faces of so many. She thought,of~her.mother and sister who had,lived particularly hard lives, yet seemed,,younger and more alive than her.religious sisters about her.Within such a context~it is unrealistic to call people to follow when self-evidently they do not see the way: "If the tru~mpet gives an.uncertain note, who will get ready for battle?" (1 Co 14:8). ~ There is a degree of insecurity in all of us. The~best of us has but partial vision, "for we walk by faith not by sight~ (2 Co. 5:7). It is all the more encouraging therefore to live in the company of a woman who has known the ¯ fearful insecurity that day-to-da~ life can present, and within that situation,has seen God. "Blessed are the pure of heart ,for they shall see God", (Mt .5:8). Our Lady, immaculate from the moment .of her conception has, therefore, never been coarsened by sin, and has been given in full measure the blessing of seeing God. Her heart was a sheer capacity to receive whatever God would give her: "Hail, full of grace, the Lord is with you., for he who is mighty.has done great things for me" (Lk 1:28, 49). She is thus alert and alive to God ~eyond anything we can understand. So full of the Holy Spirit, that the Word of God once taken root in her heart became enflesl~ed in her body, so that "the child to be born will be called holy, the Son ofGo'd" (Lk 1:35). No creature has ever assimilated the Word of God so complete!y "a.s the Holy Mother of God and the worthy Associate of the Redeemer."2 In other words, "God who had special!y, chos~n~me ~vhil~ still in my m~ther's v~omb, called, me through his ~race hnd chose to reveal hi~'Son in me" (Ga 1:15). If those words ar,,6 true of aul whht d~ they say of Mary? Her entire person is "clothed i~God'i ~hb, i,n her case especially, has taken every thought . . . prisoner, captured to be brought into obedience to Christ" (2 Co 10:5). So, at one with the will of God 352/ Review for Religious, May-June, 1985 that she is instrumental, in the providence of God, in bringing into~the world a .neck creation in her Son: "For anyone who is in Christ ther~ is a new creation; the old creation has gone, and now the new one is here. It is all God's work" (2 C,o 5:17). She is'the mother of God, a new creation in Christ. Following the biblical tradition, one so pure must see so Clearly. It is God's Spirit who enlightens."The Holy Spirit will come upon you, and the power of the Most High will Overshadow you" (Lk 1:35), says it all, Her eyesight she shares with most of us. Her insight isa giftfrom God. The unutterable, andin her case, unfettered holiness of God is so present to her, "that your body is a temple of the Holy Spirit Within you which you' .have from God. You are not your bwn" (1 Co 6:19). So the Spirit generates the capacity~to See God every-where in a sacramental world, from the joyful expectation of the ~birth-of her Son, to standing crucified with him on Calvary. To see is, therefore, not necessarily to understand, butto b-eliex~e whole-heartedly arid commit oneself totally to God present in every circumstance, so "that I might live to God, I have been crucified with Christ; it is no longer I wh6 live;~but Christ Who lives in me; and the life Inow live in the flesh I lix~e by ;faith in the Son of God who lo~ed me and gave himself for me" (Ga 2:19-20). Once true of St. Paul, how much more of Our Lady? Her humanity really earths her among us ~s her faith, and so her insight, finds her blessed among us all. She believed, entrusted God with the gift of herself--"Lo me, God's hand: mayd~'---in the lovelywords of Julian of Norwich's translation which seem to express the. courage in vulnerability of every young person with life before them.3 The result is a person wholly "dead to sin and alive,to God in Christ Jesus" (Rm 6:11~). As such, she will leave an enduring mark on the human race, representing light for so~ many as over the centuries "deVotion to the Blessed Virgin Mary is an indication of the 'Church's genuine piety., because it takes its,origin and effectiveness from Christ~ finds its complete e~pression in Christ, and leads'through Christ in the Spirit to the Father.TM Much of this is beautifully focused in Psalm 131. She,might have sat for the portrait,~ ~ O Lord'my heart is not proud nor haughty my eyes. ~ I have not gone after things too great ',n,or marvels beyond me.~ Truly I have set my soul in silence and peace. As a child has rest in its mother's arms, :even so is my soul. " This is the mind of one ~ho sees. Thei~e is no~ a :superfluo~s .word. Eve'ry-thin~ per~pheraihas been stripped away leaving a faith which is'real without b~i~ig"~m~talli~:. MuCh (hat th~ world might ~c~ffei" has been seen and seen through. There is no ~uggestion' bf fear of life, ri~the~ its 'acceptance. :~'Hae 'po~t fiyes life,, takes his stahc~ ~th~n it, not escaping from it. Silence and peace are both powerful and positive possessions'~sugg~ting Mary: Our Encouragement in Christ'/ ~great assurance--in the poet's cage, in God'. His faith is such that it best expresses itself in the child asleep in his mother's arms, the symbol offserenity and trust~ We will never know the price thepsalmist paid for such faith, but the image he presents unmistakably reflects the genuine article. This is why it can speak to us of Our Lady. It is the single gaze of one who looks oh life,from within the vantage point of faith in God, in h~er case, "because God by calling you has joined you to his Son Jestis Christ; and God is faithful" (1 Cb 1:9). Here is the"un~hanging core of changing circumstances: The, religirus looking for a guide to Christian living could' gain much if willing to open themselves to such~agaze "an immense reservoir of silence and pe~ice tested b~y life. The Blessed Virgin Mary offers a calm vision and a reassuring word to modern man."5 This comes from the heart of existence, as Christian reality would have us see that "you are the body of Christ and individually, members 6f it. If bne member suffers, all suffer togethei'; if one member is honored all rejoice together" (1 Co 12:26-27). Remarkably; both Our Lady and the individual religious are "neither male nor,female; for you all one in Christ Jesus" (Ga 4:28). Whatever concerns one concerns the other, and prirticularly in Our Lady's case, the law of the body is lived to "owe no one anything except to love one another" (Rm 13:8). This governs the interchange between them, taki.ng nothing away from ~her preeminent place in the com-munion of saints."6 It isall of a unity as in a living body, yet neither loses their identity. The medium of exchange is knowledge and love heightened in grace, and nothing in human experience is more personal than that. - So the image of mother ~nd child, powerful in any culture, represents a genuine Christian reality. It needs only to be seen to be understood:~ ~and going into the house they saw the child with Mary his mother" (Mt 2:11). :~.'. "But standihg by the cross of Jesus [was] his mother" (Jn 19:25), one in flesh and spirit with her Son"at so many levels. ,, "In the Virgin Mary everything is relative to Christ and dependent upon him. 7 That same stance in Christ sh~ takes with us today--however life treats us: The compassionate mother, "so oned in love" ~'ith us in her Son, not least in our suffering and insecm'ity, can bring a depth' of realism to~ the present moment which can transform it in faith.8 Hilaire Belloc superbly expresses what many have seen when, incensed ata Protestant bishol5 ordering the removal from a church of a statue of "a female figure with a child," he felt impelled to respond: Prince Jes~s in mine agony Permit me, broken and defiled Through blurredand glazing eyes to see A female figure with a child. "Ballade of Illegal Ornaments" This is, of course, the prayer of one who sees one of the most comforting realities of the Catholic faith. The vision is from within the everyday Christian community. Belloc's singular poetic gift may express it, but it stems from his common Christian faith. Reality really is like that. There is a realism, purity, ~.354 /Rg.viewfor Religious, May-June, 1985 warmth and concern in the engagingyulnerability and strength of mother and cliild that can clarify the Christian °vision. H,~ere the religious ~n stay today, making grateful, explicit acknowledgme_nt in wooder, that "now the life you have is~hidden with Christ in God. ~.,.~ he is your life" (Col 3:3).,.It is a pr,esent reality not a future hope, seen solely by faith. It is su~,ely no footnote but must follow~ logically, that God having created suc.h a delightful person must-want her known and loved. Clea.rly she means everything to her Son, and whatever the human .race aspires to as all generations call her blessed,.it comes a poor sec0nd~ to how God has loved her in.~Christ. "He wills it to be known ,that all whodeligh(in him should delight in her too, with the same pleasure he has in her and she in him."9 In this instance the medieval~mys.tic only~articulates what the authentic Catholic voice has always known. ¯ G'~do."loved tier for his own sake andhe loved her for our sake too: he gave h~r to himself and he gave her also to us."~0 The disciple was only the first of many who having heard the.crucified Christ say "Behold your mother," from that instant takes her into his own home (see Jn 19:27). For so many she "can walk into the.heart without knocking," as Chesterton said of Doctor Johnson. A Guide Knows The Path An additio.nal, reason for deepening our awareness of the presence of Our Lady is that. because of her calm, God-centered gaze she can help us put together the pieces of a sometimes fragmented life. Part of the ~reason for atte_ndin.g courses and seminars is the hope of learning how to cope with the puzzling present. She, is an ,integral, if ancillary, part of "God in Christ. " reconciling the world, to himself"(2 Co 5:19). She can thus help us see Christ~, ~as~from his conceptiowto ascension and subsequently,,she is intrinsically part of his life, not some external charitable "meals on wheels'? servic~e. Some seem to,see M~ry as a distraction, almost a maverick, drawing attention away from what God has done for us in Christ. So, for example, a London based journalist once wrote of the visit of Pope Paul VI to Fatima,that this wasa clear sign that he should resign. By going there the pope showed that he was obviously afraid of, the contemporary.world and for the Church's place in it, and so he visited ,Fatima as a man might regress to childhood when the adult world becomes all but unbearable. , One did wonder at this opinion when newspapers carried reports oLa million or so people at Fatima at the same time as the Holy Father. One should, of course, be careful of countingheads, but it might ~have given the journalist pause, pontificating from a typewriter in London, exercising power without the responsibility which burdened the pope, to consider whether at least some of those pe0ple~saw something which he did not? "Devotion to the ~Mother of the Lord becomes for the,faithful an opportunity for~growing in divine~grace, and this is the ultimate aim of all pastoral activity."~ Another ,journalist, writing of the present pope's evident ttevotion of, Our Mary: Our Encouragement in Christ / .355 Lady, sees it as something specifically of the man, and not for the' ChUrch. It stems, the journalist"believes, from losing a sick mother when he was nine, -having no sisters, and the on the whole harmful influence of Saint ~Louis-Marie de Montfort'steaching, as well as the particular history of Poland/,Although Pope~ John Paul is a twentieth-century figure, because of~his backgroimd, and not"least the tragic history of Poland leaving such an individual ma'~k on his devotion to Our Lady, "the rest of us can only look on admiringly and wonderingly.''~2 Again, should one be surprised at the journalist writing~so confidently and patronizingly for "the rest of us," speaking presumably for the Christian Catholic world? It is just possible that the pope; too, carl assess the psychological, theological and national influences on himself at least as well as~ the journalist, and has come to a different conclusio~i. One might also consider that whatever influences produced such a twe~ntieth-century Christian man, might be welcomed in a cofitemporary Church suffering i~large part from loss of nerve. Journhlisti~ opinion,is legitimately free. It is un]'air to the'writbr and unwise of the reader to read it as Gospel. o One recalls thejou~rnalist G. K. Chesterton writing of Mary and thdconvert. He came across a rather garish image' of Our Lady in Italy when he wa~ hot yet ¯ a Catholic. "I never doubted that thig was the figure of the ~Faith; that she embodied as a complete human bein~ still only human all that this Thing had to say to humanity. The instant I remembered the Catholic Church I remem-bered her; when I tried to forget the Catholic Church I tried to forget her; when I finally saw what was nobler than m~y fate;the freest and liArdest~of all my'actsbf freedom, it was in front o'f a gilded and very gaudy little imhge of her in'the port of Brindisi that I promised the thing thht 1-would do if I returndd tO my own land."~3 Chesterton delighted ifi the title'0f Catholic and journalist, and Our Lady did:not ~'ragment the faith ,for him. Of course one might research Chesterton's pdsgibly romanticiz6it picture of~ English history, ~is attachmi.~nt to Geoffrey Chaucer, his domestic circumstan-c~ si andso construct an explanation of why.he believed as he did. But ~iould that tell the whole story? OneO~an build'virtually anything on ass~mptidn and inference. The subjective is in the eye of thebeholdei'-.-and assess'0r, tbo ~' wh6 ventures what is at l~e~t an0educated guess. Meanwhild' life ig to be li~ed~= ~2hesterton could never have kept his feet and 'his humor in'his contemporary~ wdrld ona diet of rom~intici~srri, no more than Woiild ~the present pope who tias been brought up in a particularly hard ~cho01. Such men-know'what :the~ believe. Life has tested it. In every individual Christian experience, surely space has to be allowed for" the'presence of the Holy Spirit. This0is~the one Constant factor in everyorfe's life which can never be properlyasgessed. The column may add up to Our satisfac-tion, but in any account of the individhal Christian life the ~fnswer can only be provisional',~a~ so aiuch" can never be known, "for the Spirit reaches, the'depths of everything,~even the depths of G6d . 'Now instead of the spirit of the world we have received the Spirit that comes from God; to teach us to under, 356 /"Review for Religious, May-June, 1985 stand the gifts that he has giyen us" (1 Co 2:!0, 12). The Spirit gives light enabling us to see. If those words are true of the ordinary Christian and Corinth seemed encouragingly full of such pe0ple.---what do they say of Mary? . They speak .volumes for ourselves. They deserve~ time for wonder, reflection and assimilation. Consider a woman who never at any instant put self-will in the way of t6e Spirit's enlightening, energizing presence? As ever, the best that can be sai~ of the Christian is preeminently true of her, as ~'God's love has been poured into our hearts through the Holy Spirit which has been given to us"- (Rm 5:5). Here lies the key to Our Lady as a guide to the Christian, helping to find a ,w9y among so many conflicting paths. Many, enlightened by that same Spirit, "above all . . . had recourse to the Virgin,s intercession in order, to obtain from the Spirit the capacity for engendering Christ in their own souls,"~4 She is~ seen radiating the glory of God. There is no suggestion of the esoteric or the Gnostic. Mother and child imply responsibility. Their needs are .imme-diate and practical. The religious, enlightened by the Spirit to respond to such a God-given presence, will be none the worse f6r the cold douche of realism such company brings. God,is always, in th~ situation but never at our beck and call. Mother and Son have walked every step of the road on earth, "obedient unto death, even death on a cross" (Ph 2:8). Familiarity in their case breeds affection and compassion enc.ouraging us to integrate life in faith. A Guide Leads Home Finally, besides helping the religious to see an~l integrate life in God, Our Lady can also reflect the radiance of God's glory. As with the earlier word "delight, fu!," "radiant" is not immediately associated with faith. This isin part because., while the transcendent is real, it is continua~ lly neglected though never in Our Lady's c.omEany. Her personal experience of God left an unfor-gettable imprint upon her. "For:it is the God whq said, 'Let light shine out of darkness,' w.ho has shone in our hearts to give the light of the knowledge.of the glory of God inlthe face of Christ" (2 Co 4:6). ff the impa, ct of God in Christ ¯ on Pau~l can~, only be compared to the creation of light, what do those words say "of the Blessed Virgin's free consent and cooperation in the plan. of redemption .w)5 Realityis Christ-centered. Everyone and everything is illumined by his light enab~ling us to see what God islike (glory). The present.moment is then transformed. We need such light to see what,is really ~there, to begin to gfimpse Christian existence. OutLady's .strong, selfless, evocative presence can only help, "for it is not ourselves that we are preaching, but Christ Jesus as the Lor.d, and ourselves as your servants for Jesus' sake" (2 Co 4:5). The words are Paul:s_but the sentiments Mary's too. There is the perspective in which she lives one person in Christ with ourselves. The contemporary religious does not have, a.surfeit of authentic Christian support t9 afford to neglect such a person. And this, let it~be empfiasized, is to be-found in the heart of the Church now, quite literally for the taking. When Paul then goes on to marvelously outline what should be basic Christian experience if only we ~.w,~.h_e speaks Mary: Our Encouragement in Christ / 357 above all for Our Lady, as indeed he speaks for us: "And we with .our'unveiled faces reflecting like mirrors the brightness of the Lord, all grow brighter and brighter as we are turned into the image that we reflect; this is the work of the Lord who is Spirit" (2 Co 3:18). Here is genuine Christian visior~, tl~'e'meaning of religious life. The glory of God in Christ transfigures us progrdssively insofar as we ar~ open to the love of God in the present moment~ Life is God giving himself to us in Christ in every circumstance not excluding death. 'Living in faith in Such a world we become like what we see. "Now we are seeing a dim reflection in a mirror; but then we shall be seeing face to face. The knowledge that I have now is imperfect; but then I shall know as fully as I am known" (1 Co 13:12). That knowledge and vision Our Lady now enjoys t~afisfigured in God. The religious might wish that of the many influences on him~known or unknown, the light of God in such a person might not be the least, "for it is impossible to honor her who i~ 'full of grace' (Lk 1:28) without thereby hofior-ing in oneself the state of grace, which is friendship with God, communion with him and the indwelling of the Holy Spirit. It is this divine grace ~vhich takes possession of.the whole man and conforms him to the image of~ the Son of God. (Rm 8:29; Col 1:18)."~6 ~ Living like this implies that contemplation is basic. "Contemplative" does not mean arcane, esoteric, unreal. It is the attempt to live in the present, aware of what~is there; alive to God in Christ now, rather than pining for.a past memory or future hope. Wherever we are God is. The conteml61ative sees the connection. Categories of timd, place, occupation, structure, people, no longer 'shackle as the moment is transfigured in Christ. To the outsider with no faith, it may seem to be attempting to rationalize a welter of characters and evefits into a rather complex artificial plan, rather like the coach planning tactics before a game. But given faith working through love (see Ga 5~6), the Christian finds it progressively simple, though not easy, rather like the player moving almost by reflex once tlie game begins. The time for discussion,is over. Nowis the time for action. To be effective.the need is for interior silence,~stillness and assimila-tion or how else can ond r~cognize what is happening? If there'is,no center only'the peripheral can register. The world of Haydn, Mozart and Beethoven might be accessible inthe room in which this is being read, but unless the radio is turned on, and turned to the correct wavelength, it will n~ver be heard.To be unaware of such a world is a pity. To be conscious of it, yet unwilling or unable to switch-it on is real impoverishment. Religious life today may be a Chastening experience, though none the worse for that, perhaps humiliating us~ as we~at last see that nowo~'my one hope and trust is that I shall never have to admit defeat, but that .now as always I shall have the courage for Christ to be glorified in my body whether by my life or by my death. Life to me of coursb is Christ" (Ph 1:20-21). We need~help. We have help if only we see what i~ there. Looking elsewhere for guidance in seminars, retreats and courses is sensible and worthwhile, all things being equal, but, as 1 have tried to suggest, perhaps &~$ / Rey~w for Religious, May, June, 1985 secondary. Even the qssential restructuringof religious~ life may do more for the .system than for the individual~if it leaves me untouched (see, Perfectae Carita-t/ s, n. 4).~A rebuilt community reflecting subsidiarity, psychological well-being .and~pr.acti~! relevance may not be ,enough for meaning eyen if it is for occupatign.~ The danger lies in taking my identity from what I am doing or ot.ber people's estimate of what I am doing. As has been seen so.often these past twenty ye~.rs or s0, once circumstances c~hange, so, too,, can the religious, who~:~nhappily, fiod themselves virtually naked, alone and afraid as the struc-ture which gave th~em stability changes yet again. Their identity came essentially from 0u~ide of th~emselves. What does one do? Build another structure? -.Yes, in part, but as an imperfect person in an imperfect world I cannot expect too much from that. The new model is using the same all too familiar building material. Much better, surely,~to~shouldo'~.more personal responsibility as did Our Lady, who, "in her own,,Particular life, she fully and responsibly accepted the will of God (see Lk 1:38). the first and the most perfect of Christ's disciples."~7 As i cannot realistically legi.slate for anyone else, what room for maneuver, do I have myself?. The scope is immense. ~. . A contemplative reading of the Gospel might suggest that the worid is harsher than,ever we believed possible. Our Lord, we recall, was_crucified with his mother ~s~nding beside him. That is horrific and all too recognizable today. The patterh '.is plainly set out in the Gospel, "for we were so utterly and un~bearably crushed that we despaired of life its'elf., but that was.to make us rely not on ourselves but on God who raises the dead; he delivered us. '~ and he .will deliver us; on him we have set our hope that he will deliver us again" (2 Co 1:8-10). Note the tenses of those verbs! There speaks authentic Christian experience up to and including the present day. Perhaps I have to make-that experience mine as did Our Lady, St. Paul and countless others? It is a recurring cycle and can ferrify the individual"botl~ in fact and in anticipation. The natural tendency is to run away to another job, anotheg~course, another structure, another place, another explanation. While very understandable, the Gospel does not suggest that salvation is found in that. If there~is any validity in what has been written here, why not look within ones~elf? Since I am christened, perhaps there is more going for me than-I have yet known? God is in every sit .uation everywhere. God is to be glimpsed in.Our Lady~ Saint Paul, the sisters who taught me catechism as a child, and in so many mo~. True, God needs none of these to reach me, no more~than he need use Church or sacrament. But I do need guidance, encouragement and vision. .I need_ .light. Inevitably this means that I need people: ~for .I longto see you . twant to be among you to receive encouragement myself through the influence of'your faith on me as of mine on you" (Rm4:l 1-12). ~ .Left to myself, with my scaled-down model of God made largelY, in my own image, my religious life might be spent with the small changeor petty cash of experience. What a pitiful waste! Whereas with the strong, challenging, Mary:. Our Encouragement 'in Christ understanding presence of Our Lady at the heart of the ~hurch as reflected in the Gospel, I migh[ (will?) find in her_~omp~ny a light which ha§.brought so many to her Son in the centuries of the Church. One in Christ through baptism, even if only partially glimpsed, will show that she is no more of a static fixture in a stained glass window than I am myself. It is not' the juxtaiaosition of immobile figures in a quasi,infinite hierarchy. There is no need to attempt some uneasy collage. That is for a museum not the Church. "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?. So that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life?" (Rm 6:3-4). "All of us" are alive in Christ! Our Lady, so graced by God as to be supremely one in him, is therefore especially alive and active. The clo~er one is to Christ the more one is alive and active. She compels no one. She is simply there. As to the cautionary opening sentence of this article--the Christ!an disciple by reason of need alone ought always to be ready for help. Sub tuum praesidium is a very ancient prayer. NOTES ~Marialis Cultus, C.T.S., London: 1974, n. 21. ~ 21bid, n. 15. ~Julian of Norwich, A~Re'velation of Love, ed. M.rGlasscoe, Exeter: 1976, eh. 4. ¯ 4Marialis Cultus, Introduction, pp. 8-9, .'~ .5lbid, n. 57. 61bid, n 28. " 71bid, n. 25. o s Julian of Norwich, op. cit., ch. 18. 9Julian of Norwich, Revelations of Divine Love, e~l. C. ~/oltors, London: 1973, ch.~25. ' iOMari~lis Cultus, n. 56 " ~ ' °. " ~qbid, n. 571 ,2p. Hebblethwaite, "The Mariolo~y of Three P0pes,t' Way Supplement, No. 51, October, '1~984, p. 68. " ~3G. K. Chesterton, The Well, and the.Swallows, London: 1906, p. 176. ~ ,, ~ ~Marialis Cultus, n. 26. ~5lbid~ n. 6.~ : ~Ibid, n. 57. ~Ibid, n. 35. Information to.,Transformation: An Integrated Spirituality for theoReligion Tea cher J. J. Mueller, S.J. Father Mueller came to St. Louis University's Department of Theological Studies in the summer of 1994 from Gonzaga University (Portland) where he had been teaching theology. He may be addressed at St. Louis University; 3634 Lindell Blvd. St. Louis, MO 63108. Most articles begin in predictable ways: a statement of purpose, a thesis, a definition, or perhaps a description of the topic ~at hand. This one will be different, not to be different but to shake the cobwebs from what we have become familiar with. Let's begin with a flight of the imagination. Imagine yourself as a visitor from another planet on ~mission to investigate th~ educational habits of earthpeopl~. You have visited the North American continent because it has beautiful blue oceans bordering it which doi~ exist on your pl~anet, and as long as you have to make a long trip in the galaxy you might as well choose a beautiful setting. While fact-finding, you discover that there are two educational systems. You have visited the public school system and now it is time to visit the private system, particularly the Catholic schools. You are beamed down.to from your spaceship to the school (where 5;ou' are piesently teaching). Looking at your school, you as the other-world visitor discover a teacher who does not exist in the other system: the teacher of religion. Your curiosity is piqued. You conclude that by occupation these teachers of religion serve a unique educational role and distinguish the character of Catholic education. Perhaps they have special power in the society? No, it seems that the occupation of a teacher of religion is a powerless job; that more than 99% of the population does not seek the job but wants others to accept the job. Perhaps a teacher of religion cams more money, then, because the job is so selective? No again. 36O o ~ Information to Transformation Religion teachers earn less than most people and even less than fellow teachers. ~Well, perhaps a teacher of religion is a terrible service jobthat no one wants but ."someone has to do it?" Wrong again. The schools themselves state that the reason they are a rival education~il-system is precisely to educate students with rrespect to religion. As a'~isitor from another planet, you are becoming frustrated trying to analyze exactly what the teacher of religion is. Underpaid, overworked, and not receiving the i~ppreciation he deserves, a teacher of religion does not resemble any other occupation. Perhaps, then, a teacher of religion is a kind of spiritml person unique to .this society? No again. Religion teachers seem to be no better or worse thhn anyone else. They don~tbecome presidents or even principals,' let alone bishops or saints. There may not even be a patron saint for religion teachers. Then perhaps religion teachers are like grandparents who keep tradition alive and transmit wise moral norms? Wrong again. Reli-gion teachers are often considered iconoclasts, reactionaries, andparents can be heard to utter the judgment: "They donX teach the doctrine that I learned at school." With the spaceship ready io leave, you have to make the final report. Y6u write, "Religion teache~:s are the most unique teachers inall the earthly world. They function as teachi~rs but are more like spiritual leaders. It ~secms that humans aren't chosen for this role but, instead, a few offer to commit themselves to this role thereby becoming public symbols of what life is all about. By occupation, they seem to represent what is distinctive of Catholic education. They carry the traditions of the earth and at the same time create the possibil-ity of a better future. Perhaps they could be summed up as those in education who work at informing students about the'transforming quality of human life. With this report, the visitor returns to a planetofar, far away. My flight of the imagination has less to do with an exercise of the imagina-tion than a new congtruct by which to appreciate the unique role of the teacher. of religion in our world. Our alien's report that "humans aren't chosen for this role but, instead a few offer to commit themselves to this role"expresses what I think is the essential element in religion teaching and the topic that I wish to address. The teacher of religion is one who commits him or her self to the occupation of transforming others. As a commitment, the occupation most resembles a vocation, i.e., a "calling." We use the word~ vocation in education--for example as in vocational training--to signify occupations. I mean "vocation" both in that sense--a person has, an occupation or job as a teacher, andin the sense of a spiritual charge--a person responds to a faith community to discharge faith responsibil-ities of that community. The teacher of religion then lives the dual role of teacher and minister. it seems to me that some reflection should be done on the integration"of these two responsibilities in light of the commitment. In theological talk we are speaking about'spirituality. Spirituality means the behavioral.living out of. 362 / Review for Religious, May-June, 1985 Christian faith through particular religious convictions and commitments. Although many possible spiritualities exist and more wiil occur, I believe that the teaching of religion makes a consistent claim for an integrated spirituality that brings together the various respon.sibilities, or obligations, ~of a church, school, family, and individual wherein life is interpreted. At the same time the responsibility proceeds in the same manner: from information to transforma-tion. In sum, an integrated spirituality unifies the pr~ocedural dynamic_ within the various communities 'of interpretation. Rather than speak about how to teach religio.n, this presentation focuses upon.the religion~teacher. The concern is not the pedagogy in.the classroom, i.e., how to present material, but how. to live both inside and outside the classroom influenced by the commitment to teaching religion .within a faith community.~The model of spirituality that I offer comes from the model of student-te~acher relatignship of Jesus and hisofollowers: what we call disciple-ship. Discipleship as Jesus defined it in action is.unlike any other. ~The relation-ship between Jesus and his disciples reflects the relation of Jesus to God. Discipleship to~day continues to take as its model the relationship of Jesus to God and the disciples' relation to¯ Jesus. The relationship of Jesus to the F~ather, and the disciples to Jesus has three stages: God calls a person in a given situation, one hears in a situation, and then that person is sent out or what is called missioned. Part I: God Call~ Us ° The first important factor is that the teacher of religion is a Christian who believes. Never is a religion teacher considered a mere communicator of knowledge. The teacher is expected to be living alife of faith. Very~ simply, to live a life of.faith implies an ongoing commitment to the self-communication of~ God. For the Christian, the interpretation of belief resides in Jesus Christ and the power of his life that flows out actively in our own day through the Holy Spirit. The believer then becomes a disciple in the twentieth century in continuity with Jesus' life,.death and resurrection. To be a disciple, according to the synoptic Gospels, implies "to pick up one's cross and follow me." What, is the nature of this cross for disciples? In mode~rn language we~might describe it as the "cross of reality".where God calls us in our situation today. If you will imagine~ ~a cross like Jesus died on. with horizontal and vertical lines, then the disciple, like Jesus. embraces the extremes of each crossbar with most of the body centered in the middle. The four dimensions of the cross of reality are: backward, forward,, inward and outward. These are the four extremes that comprise our situation to hear God and respond accordingly. Backward Backward : means the past. It implies two thousan~l years of Christian tradition inserted into a longer historical tradition wherein .I find myself today. Information to Transformation / 363 I am.born into the :middle of a' story that is unfolding, Hence the weightof that tradition rests upon me. I am an individual believer within that tradition and I possess a communal identity. The teacher of religion is not free to discard this tradition and the identity which, flows forth: whether Scrii~ture, the doctrinal history of the Church, or the history of the Church herself. Because we are constantly being re-created in~ continuity with our past, we .Christians have long memories that speak of .God's continued interaction with us: If ], am. to respond as a disciple today, I :cannot betray.my past. Forward Forward means the future: It implies .that Christians do not stan~d still like settlers but move ever outward like pioneers. As pilgrims "on the way" who journey through life with feet solidly set upon the earth, we seek thekingdom~ of God where love reigns and,empowers everything. Hence~ Christians are-people of hope who depend upon the re-creative actipn of the Holy Spirit to make all things new. The teacher of religion proclaims this forward transfor-mation of life in love as .the purpose of all that we do . ~ Inward . ,~, , ~ ~ -~,~Inward means the individual.° It implies that God has given me_~lJrimary-responsibility over my own self. I make the decision either to center everything in,my life in God or not. My physical environment'which is called a body, my~ psychological and emotional life;and myspirit comprise my inwarddimension. These o.too are influenced~ by-other .factors such as family, chemicals, ~disease, temper~ament and love. Hence, beinga Ch.ristian implies being totally in.touch with the various dimensions of.what constitutes me as a human beingin order to hand everything of my self over to the Lord.The teacher of religion is a believer who continually works on this inward dimension of handing his or her very self totally over to the Lord. - Outward ~ ,~ Outward means other people. It implies all the social relationships which comprise human life. No one is an island and Christian belief never stops with the,individual. It is thoroughly corporate, first in those who believe called church°and secondly in the connect

Issue 13.5 of the Review for Religious, 1954. ; Review for Religious SEPTEMBER 15, 1954 Study and the Spiritual Life . John R. Post The World Around Us . John H. Ziegler Pilgrims on theRoad to Love . George Byrne Secular Institutes . Francls N. Korfh Book Reviews Questions and Answers Quinquennial Report VOLUMI~ XIII NUMBER 5 RI::VII::W FOR RI:LI IOUS VOLUME XIII SEPTEMBER, 1954 NUMBER 5 CONTENTS BLENDING STUDY WITH THE SPIRITUAL LIFE--John R. Post, S.d. 225 OUR ADDRESSES . 233 THE WORLD AROUND US--John H. Ziegler, C.S.P . 234 COMMUNICATIONS . 239 FOR YOUR INFORMATION . 240 PILGRIMS ON THE ROAD TO LOVE--George Byrne, S.J .2.4.1 OUR CONTRIBUTORS . 244 SECULAR INSTITUTES: SOME QUESTIONS--Francis N. Korth, S.2J.45 PAMPHLETS . , . . . 250 MARIAN YEAR PLAY . 250 QUINQUENNIAL REPORT (By Nonfederated Autonomous Houses and Monhsterles) . 251 REGIONAL CONFERENCES AND WORKSHOPS .2.6.9 QUESTIONS AND ANSWERS-- 26. Little Office during Mass . 270 27. Confession without Verbal Act of Contrition . 270 28. Drinking Water before Communion . 271 29. Confession before Communion . 271 30. Communion when Mortal Sin is Doubtful . 272 BOOK REVIEWS-- The N~w Testament; The Church and Infallibility; Mary in Our Life . 273 BOOK ANNOUNCEMENTS . 278 NOTICE FOR PUBLISHERS . 280 REVIEW FOR RELIGIOUS, September, 1954. Vol. XIII, No. 5. Published bi-monthly : January, March, May, July, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter ,lannary 15, 1942, at the Post Office, under the act of March 3, 1879. Editorial Board: Augustine G. E!lard, S.J., Adam C. Ellis, S.J., Gerald Kelly, S.J., Francis N. Korth, S.J. Copyright, 1954, by Adam C. Ellis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writing to us. please consult notice on Inside back cover. / Blending St:udy wit:h t:he Spiri!:ual Lit:e John R. Post, S.J. MANY young religious who are preparing for the priesthood must spend eigh~ or ten years in the quiet of a seminary be-fore they are confronted with actual work for souls. During that time they look forward with great eagerness to a busy minis-try; but when it comes, it often comes with something of a shock to their interior life. Why is this? The answer seems to be that now for the first time they have had to face up to the age-old problem of blending the active with the contemplative life. A certain amount of shock from this problem is inevitable, as it is in every new ex-perience to be worked out by themselves; but some help can be given them to soften the shock if during their seminary days they are taught to solve another problem, or rather, the same problem on a smaller scale, namely, how to blend the life of study with the spir-itual life. One young student, for instance, finds himself in this frame of mifid: in the morning he offers up to God all his p~ayers, works (studies included), and sufferings, and then is content if during the day he can keep his life of study from interfering with his life of prayer. The most he asks is that study and prayer just keep running in parallel lanes like two runners on a track. Another sees the pursiait of knowledge as a help to perfection, and'so, being a sensible religious, he determines to make the two desires fuse or blend into one organic whole. With him the life of study and the life of prayer, while really distifict, penetrate and help each other just as the soul does the body. T, he second theory will be explained in this article, which, though tailored to suit the'cleric, can, it is hoped, with a tuck and a hem be made to fit the student sister and brother as well. As with the problem of the active ministry, sb too here, the so-lution lies in the interpenetration of motives. In the years of for-mation the young men must learn two things: first, to study their Latin and Greek, their philosophy and theology, with an earnest intention of progressing in the service of God; then, to pray with an ardent desire to advance in the studies in which they are engaged. For, although the time set aside for spiritual duties is generally dis- 225 JOHN R. POST Review for Religious tinct from that given to studies, still the service of God should be made the predominant and actual motive in both. The theory, then, can be summed up in two phrases of St. Ignatius: "Let [scho-lastics] strive to have a right intention in their studies".and. "in their prayers let them frequently beg for the grace of knowl-edge." That is the theory, but some eager student might ask: "How in practice would you go about preparing an assignment in G~:eek or theology and at the same time maintain this right intention? In other words, tell us how each particular branch of our studies can be made.to help our spiritual lives and how our spiritual lives can at the same time help our studies." This is a rather large order, but let me try to fill it. To begin with, then, in practice a man blends his studies with his spiritual life simply by choosing a virtuous intention to keep working in class or at his desk. Seize upon some honest motive or motives from the many that are available, let those motives draw your mind into the heart of the matter and keep it there, and they will turn that hour of class or study into an hour of obedience, of zeal for souls, or of any other virtue. Some motives, it is true, are higher and more meritorious than others; some are more effective in stimulating the desire to learn; but every intention, provided it be virtuous and supernatural, is a "right intention" in the sense in which spiritual writers use the expression. And this leads to the consideration of a most fundamental and essential virtue in the whole life of study--the virtue of studiositas. St. Thomas, who ought to know, defines studiositas, or zeal for knowledge, as a moral virtue which stimulates and controls a man's curiosity. According to him a student, to be a student at all, must be curious. He must come to his books hungry to learn, with a hun-dred questions in his mind begging to be answered. "How did Cicero and St. 3erome express a concessive clause in Latin? What is that slight difference in meaning between quarnquarn and quarnois? I wonder how this particular clause in English would look dressed up in perfect Latin idiom." And so on and so on. These are the questions real students of Latin ask themselves, ask their books and the teachers because they want to know. It is studiositas, then, that makes the life of sudy. Other higher and more supernatural motives may be used to elevate this virtue, but none can take its place. No one can be a student without it. St. Thomas Aquinas, who was 226 September, 1954 STUDY AND SPIRITUAL LIFE both saint and scholar, prayed God to keep this natural curiosity of his ever alive. "Grant, I beseech Thee, O merciful God, that I may ardently desire, prudently inquire, .truthfully understand and per-fectly fulfill what is pleasing to Thee." These last words of the saint give us a glimpse into his inner life and show us how he blended his life of studies with his spiritual life. "May I ardently desire . . . what is pleasing to Thee." Thomas Aquinas, prince and patron of all students, was first of all as curi-ous as ever a man could be, curious about Aristotle and Cicero, about the nature of man and the world about him. And he never lost his curiosity. His Summa Tbeotogica alone contains some 4,000 questions. Yet, his natural love for knowledge was con-trolled and intensified, not lessened, by his love for the will of God declared to him by his superiors. "May I ardently desire . . . what is pleasing to Thee," he says. Besides the motive of stddiositas, therefore, two other motives attracted him to his studies, the motives of obedience and 'of charity. He was curious first because he natu-rally loved the truth which he found in a book of Aristotle; and he became more curious because he knew that God wanted him to study this book of Aristotle; and most curious because he knew that he would please God by studying Aristotle. By these means, then, his study became triply fascinating to St. Thomas. Two high motives drawn from his spiritual life combined with a natural motive and all three blending together drew his mind to the study of one and the same work. So, the blending of which we speak is the blending of a supernatural desire, or desires, with the natural desire of studiositas. The motives of obedience and charity, which we have just toudhed upon, are, I suppose, the easiest for the average religious to manage throughout his course and at the same time the most meri-torious. Another which can blend with all branches of his study is the motive for zeal for souls. In all the studies which the Church has arranged with admirable foresight and wisdom, there is a verti-cal intention which looks up from the different subjects to be studied, rising step by step from the elements of Latin and Greek grammar right up to theology, and based on the following chain of reasoning: the better prepared I am in the,lower subjects, the better grasp will I also have of sacred doctrine and so be the better equipped to preach the word of God to others. This is one way of looking at the course and drawing from the apostolate at the top a greater attraction for all the studies which lead up to it. But, even on the lower levels-- 227 JOHN R. POST Ret~iew /'or Religious that is to say," while one is studying Latin and Greek and philosophy --there is room for a horizontal intention of putting this very matter to good use for souls. I mean the apostolate of the class-room. In teaching orders especially, in which a large percentage of each province is engaged in the work of education, superiors and students alike are forced to think of their houses of study as normal schools and of the time of studies as a period of training for future teachers and professors. The novice who is studying the different uses of the Greek dative should remind himself that he may be teaching that very same lesson one day in any one of the order's schools. Students of the humanities and of philosophy will be given greater motivation if they are told from time to time how many of their religious brethren are teaching those subjects in the colleges. Theologians know that every priest is teaching theology in one way or another, either in the classroom, or in the pulpit or in the confessional. Thus, the teaching vocation provides a specia! in-centive for applying oneself with greater vigor to that part of the course in which one is now engaged. At this point I would like to pause and answer a question that must be bothering the reader as all these different motives (and we haven't come to the end of them yet) are being passed in review be-fore him. The quesion might be phrased as follows: How is it pos-sible to keep all these motives in mind at once? To increase in knowledge, to obey God, to please God, to teach others--how can one manage them psychologically? The answer is that is one is not obliged to use them all. To blend a life of study with the spiritual life, only two are required, the motive of studiositas and one other. But, if. others are used, only that of studiositas is to be kept in the front of the mind, while the others are lined up behind it as ulterior motives--just as in arranging a hand of cards you keep only one in the foreground in full view while all the others are held behind it peeking out a little over the edge. Does that mean that God will have to "take a back seat" to ablative absolutes or ens ut sic? Yes, at least while one is studying ablative absolutes or ens ut sic. Or, to put it another way, God Himself tells you to study and.by so doing He "takes a back seat" for Himself, always continuing, however, to occupy the first place in your heart. Study of the Humanities The study of the humanities presents its own peculiar motive to the religious who is engaged in it, a motive which, if employed with 228 September, 1954 STUDY ~.ND SPIRITUAL LIFE care and discretion, can give to his spiritual life a greater depth and breadth than it ever bad before. This motive is found in the word humanitas, for, as I see it, the purpose .of all classical studies in Latin, Greek, and English is to increase and intensify ar sense of kin-ship between the student and all the other members of the human family. Thus, with his symiJathetic understanding broadened and deepened and his sensibilities more refined, he can more easily respond to motives of faith which teach him to love all men in Christ and for Christ. As is~ clear from looking at ourselves, not all men are saints. The exercises of the novitiate may lead religious to expect too much of their fellow men. From reading the, lives of the saints and the ways of reaching sanctity they can acquire a partial, not a total view of life. Spiritual theology is likely to idealize and adorn too much. Philosophy, on the other hand, strips life of its warmth and color. History and literature, correcting the other two views, show us human beings as they are. They show us man as the "noble, lawless savage" that Newman speaks of, "whose morals find interests are disfigured and perverted by all the imperfections of passion, 'folly and ambition." So, we must not expect from litera-ture any more than it in'tends to teach us, or any more than we can reasonably expect to find in nature itself, whose mirror it aims to be, and certainly we must not expect to find in it a guide to (he highest sanctity. We have that in Christ and in the Church. "It is the business of art and literature," as Fleckner says, "not to save men's souls, but to make them more worth the saving." The most literature intends to teach us, then, is that human nature with all its faults is very lovable in itself. Then, after viewing its faults through the medium of literature, we ourselves can reason to the great need nature always had, and still has, for the redeeming grace of Jesus Christ. Outside the monastery walls, for instance, it is a very human thing for a young man to fail in love. Men are like that. And so Shakespeare enters into the heart of one of them and gives us his Romeo in all the pangs of love-sickness, saying: "See how she leans her cheek upon that hand! O, that I were a glove upon that hand, That l might touch that cbeek t."" That hand, he says, and that cheek, as if there were no others in 229 JOHN R. POST Review [or Religious the world. But, there are no others for Romeo. Isn't that ~he way lovers act? Isn't it human for young men to "moon" that way. Shakespeare has caught this universal trait, loved it, and invited us to love it too. It is also very human for men who have done great things for their country to take compl~acency in it, and so we sense something of our own humanity in every speech of Cicero as he struts across the floor of the Senate letting men know how lucky they are to have him as consul. Yet, boastful as Cicero is, his love for his friends and his family, his loyalty to Rome and hatred for all corruption give us an example of a very noble Roman. Achilles, the greatest warrior of them all, pouts in his tent before the walls of Troy when his prize is taken from him. Antigone has become for all time the personification of sisterly affection, just as Hecuba has of aged grief, and Aeneas of filial piety. Now, the Church thinks that it .will be good for the future priests to realize how many different kinds of souls it takes to make up the human race, and to know them and love them for what they are. We know from faith that they are lovable for a higher reason, but lit-erature teaches us that they are also lovable for the basic humanity that is in them, that image of God, warped and twisted by human passion in a way that is so much like our own. So, the special pur-pose put before the student of literature, and the one he should grasp and blend with the others, may be summed up in one phrase-- to love human beings. Motioes for Studying Philosophy The subject of philosophy, too, is not without its intrinsic motives which can be made to blend with the spiritual life. "There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy," says Hamlet: but, we might add, not many more. For philosophy is the study of all things knowable according to their ultimate causes. The matter of philosophy, therefore, in-cludes the world, the nature of man, and even the very being of God, as far as these things can be known by the light of reason. In natural theology, for instance, students are taught to prove the. ex-istence of God and His attributes, and how all things come from Him by creation, are kept in existence by His conservation and con-' currence, and finally have Him for their ultimate purpose. In this whole field no religious who has ever made the Spiritual Exercises can fail to see the very subject matter of the Foundation and the Contemplation to Obtain Divine Love. Moreover, the laws of 230 September, 1954 STUDY AND SPIRITUAL LIFE thought which God has implanted in our intellect, and the laws of conduct in our will, the nature 6f the human soul, its origin and its destiny are treated of in logic, ethics, and psychology. That such knowledge can, and should be, of immense profit to a religious in acquiring a more intimate knowledge of himself goes without saying. But, apart from this bearing of philosophy on his own personal life, it is in this branch of his studies that the student is forging some of his strongest weapons for his future apostolate. It is agreed, I think, by Catholic apologists that the most dangerous at-tacks on the faith today come .from ~hilosophical quarters, and hence they must be met with philosophical weapons. The Church is assailed by the false doctrines of Communism, of the rights of the state in education; she has to meet the ~rguments of those who would justify birth control and so-called mercy killing: she has to be able to give the answers to so many who question her about the very existenc~ of God and the immortality of the soul. And all of these questions have their answers--solid, reasonable answers-- in Scholastic. philosophy. Knowing this, then, a young religious would be foolish and failing in his duty if he did not study his phi-losophy with the idea of defending the Church in this all-important field. Motives For Studgin9 Theologg It takes little effort to understand how the study of theology, which is the science of God, can have a stimulating effect on the spiritual life of a theologian. The reason is that the subject matter of theology is exactly the same as the matter of our prayer and the interior life. All that God has revealed about Himself and about His plans for the sanctification of the world, all that one needs to know, and more than one needs to know, by way of credenda and agenda, to make one a saint is presented to us over a period of four years in lectures and books, arranged according to the most scientific system of thought yet devised. Treatises on the Unity and Trinity of God; treatises on God as Creator and Redeemer; treatises on the Incarnate God, Jesus Christ, and the mysteries of His life; a treatise on the Blessed Mother of God: treatises on God's ways of drawing men to Himself by means of grace and the sacraments; the Church of God and the four last things; the laws of God and of the Church --- each and every one of these subjects speaks to us of God . . . God ¯ . . God. Theology is the science of God. We must not conclude, however, that classes in theology are 231 30HN R. POST Reoiew ~or Religious meant to be spiritual exhortations. Thgy are not. Moreover, some of the theses may seem as lacking in warmth as mathematics: but like mathematids, they are necessary to show the strength and logic of the system. The hnowledye of God, then, not the love of Him, is the immediate object of theology--clear, solid, profound knowledge based on divine revelation. But since knowledge prepares for love, one's knowledge of God cannot help but prepare his soul for acts of the theological virtues of faith, hope, and ch;irity, not only during the times of formal prayer, but also during class as one listens to professors expounding the sacred doctrine and in one's roo~m when one can delve into the depths of Sdripture and tradition for oneself. That is why St. Augusti.ne likens the students of the-ology to the contemplative Mary who sat at the feet of desus listen-ing to His words. "Let them choose for themselves the better part," he says, "which shall not be taken from them, and let them give themselves up to the word, drink in eagerly the sweetness of doc-trine, and be taken up with the science of salvation." One of the aims of this article has, I hope, been achieved. It was to explain how in practice the life of studies can be made to help the spiritual life throughout the course. To this end some of the super-natural mo'tives or desires which can be blended with the natural desire of studiositas have been developed in detail. And doubtless there are others. One can, for instance, find great inspiration in studying out of gratitude to his own order, or out of reparation to the Sacred Heart. This last becomes especially valuable when the studies appear to be difficult or dull. But, those intentions we have discussed show at least how one can go about supernaturalizing his study habits right from the beginning of the course. Using the motives of studiositas, obedience, charity, and zeal for souls, ,which are common to every branch of knowledge, a student can also apply himself to the humanities because he wants to deepen his love for his fellow man, to philosophy to help him d~efend the Church, and to the61ogy because he wants to increase his faith, hope, and love of God. Entering upon his studies with any or all of these motives the young levite will turn his hours of class and study into exercises of the spiritual life and win great merit for himself, the merit of these lofty virtues. Nothing remains now but the easy task of pointing out how a young man's life of prayer can be made to help his life of study. In a perfect blending of the two it is clear that each must contribute 232 September, 1954 STUDY AND SPIRITUAL LIFE something to the other; and if, by means of the lot:ty mqtives we have just described, one's study-life has been turned into an instru-ment of the highest virtue, does it not seem just that in times of prayer a religious should make some return and beg of God the grace of making greater progress in his studies? He knows that grace is necessary for every supernatural work, and the more supernatural, it is, the more grace is needed. As he tries, therefore, to manage the higher motives in his study, it becomes increasingly clear that, al, though'we apply ourselves to the lesson in Greek or philosophy, still it is God who must give the increase. Moreover, when we plead with God to increase our spirit of curiosity or to give us a more re-tentive memory, we are asking Him only for what He Himself de-sires. St. John Damascene defines prayer as "the petition of fitting things from God." What can be more fitting, or more in accordance with God's will, than th~it a student, should make progress in his studies? If God asks every religious in his years of formation to strive seriously and eonstantly to acquire a mastery of his subject, surely He cannot take it amiss or accuse us of bringing in distractions if we beg Him now and then in our colloquies to assist us in carry-ing out" His own will, especially if the fulfillment of His will re-dounds so much to the defense of the t:aith, the spread of Catholi~ education, and the sanctification of .our own souls. This was done byi.St. Thomas, as we have seen. One's examination of conscience, toO, can be made to serve the cause of study by keeping a careful watch over one's motives and nourishing the solid habits of indus-try, ~bedience, and the others. And thus it will come about that by." a sort of interpenetration our studies will help our prayer and our prayer will help our studies, and both, thus joined toge~her, will bring ~:orth much fruit--in the spirit of the saints--to the greater glory of God. OUR ADDRESSES We have three different addresses. It would~ help considerably if all who com-municate with us would note them: 1. Bdsiness communications, sfich" as subscriptions, renewals, etc., should be sent to: REVIEW FOR RELIGIOUS, 606 Harrison St., Topeka, Kansas. 2. Books for review should be sent to: Book Review Editor, REVIEW FOR RE-LIGIOUS, West Baden College, West Baden Springs, Indiana. 3. All other editorial communications, such as manuscripts, questions, letters for\publication, etc., should be sent to: The Editors, REVIEW FOR RELIGIOUS" St. Mary's College, St. Marys, Kansas. 233' The World Around Us John H. Ziegler, C.S.P. THE families and friends of religious continually have to make lightning-like mental adjustments when conversing with Father Luke, Brother Bede, or Sister Mary Francis. Blithely we speak of a joke heard in the "common room," of having to at- ~end."particular examen," or of being assigned a new "obedience" next week--all terms capable of various interpretations besides the consecrated meanings we have attached to them. Most mysterious of all, however, must be our use of "the .world." When heard for the first time from young, red-cheeked Frater Paul, a statement like "I used to play left end for Catholic CentraE but that was before I left the world," could give some unititiated layman the eerie sensa-tion of being in the presence of a departed soul--appearances to the contrary notwithstanding. Occasionally too we are guilty of downright equivocation when referring to "the world," thereby indreasing our chances of being misunderstood. In one sense we left the world as soon as we" begin to live in a religious house, free from such worldly ways as catching [he 8:20 bus to work every' mornin'g and saving to buy a spring hat br a new pair of shoes. That world, however, is not in itself the world which hates Christ nor that which the spiritual writers un-animously warn us to shun under pain of losing our souls. "Our parents, to whom above all others under God we owe our vocations, live or lived in that world, along with countless other lay Catholics whose solid goodness we dare not question. In another sense, of course, there is "the world" which we as well as all Christians mdst renounce, the world which is its own idol, the world which makes of pleasure, power, and wealth the supreme goals of living. This world the religious not only leaves, but in doing so burns his bridges behind him so to speak by ceding to God his legitimate" rights tb use what the worldlings abuse. Hence it is always dangerous and some- ~:imes sinful to return to this seductive world even in our thotights and imaginings. But to dwell occasionally upon the present condi-tion of other men and women living in that world of cares and iinxieties from which mercifully we are sheltered can be very profit-able. Never to do so 'may even be to risk emotional immaturity,, a 234 THE WORLD AROUND US serious if not fatal flaw in a religious. For, although at first it sounds shocking, we can indeed learn much from the world. For example, our self-complacency shatters into a million pieces at the thought of how many good, prayerful, mortified people there are who have no title but Miss, Mr., or Mrs. At five in the morning the jangling of a lone alarm clock strikes the ear no more pleasant!y than the clanging of a bell or a throaty "Benedicamus Domino." Yet there are lay Catholics who rise at such an hour, say morning prayers, and set out for Mass in the nearest church. Perhaps they have had a full-night's sleep, perhaps they have been up and down half a dozen times with a restless child or a sick husband or wife. Others, particularly young women who work in offices, attend a noonday Mass during their lunch hour and receive Holy Commun-ion- which meant before the new Eucharistic fast regulations that they had been pounding a typewriter for three or four hours without so much as a sip of water. Man.y say their rosary daily; some steady old breadwinners have spent a few minutes before the Blessed Sac- .rament on their way home from work every day for years. These are by no means all the Catholics living in the world, not even the majority; but the point is that these few pray and sacrifice regularly or~ their own, without our schedule and rule, without the support and good example of our religious brethren, without, yes, the leisure time for prayer afforded us by our state of life. In the parable it was the servant who received only one talent and buried it unprofitably who was so severely reprimanded and punished. We shtidder.to think how severe would ~ave been the condemnation of the servant who received five talents if he had not made good use of them ! Paradoxically, it may also help us to be better religious to recall at times how many bad people there are in the world, crude, cruel, sensual, selfish people whom we seldom meet even in our apostolic contacts. How trifling the annoying faults of our confreres seem beside the gross wickedness of many who pass as respectable in the wgrld. Day in and day out, for instance, fine Catholic men and w,gmen must shut their ears against the flood of foul talk,~which sv~.irls around.workbenches and desks in, the,places they-~are~employed a demorali.zin.g source~ of temptation vce are spared. They must e~i~rn a living.ami~o fierce and often, unethical competition where it is every man for himself. Admittedly that blustering member c~f the. local community who somehow irritates us may not yet have at- 235 JOHN I-~. ZIEGLER Reolew [or Religious tained the highest reaches of humility and charity, but in 6ur .heart we can always be sure that 'if we w~r'e hungry, or sick, or in distress of any kind, he or she would be among the first to come to our aid no matter what the cost. :"' Speaking of per~gnality clashes and apparent lncompat~blhty agwe l~tbel it today, it would be enormously na'ive to suppose that these are restricted to convents and monasteries. Most religious had the good fortune to grow up in homes where father and mother settled their differences amicably and pulled together. Unfortun-ately this is not a universal pattern. The eloquent instruction be-fore marriage used in this country reminds the couple that "the fu,~ ture, with its hopes and disappoint .m. ents, its successes and its fail'- U~es, ii~s pleasures and its pains, its joys and its sorrows" is hidden from their eyes.' Often enough that" future soon reveals itself to be ¯ a bitter disappointment when one or the other partner under the stress of married and family life sho, ws up as a spiteful, unbending, irresponsible person.,. The ea~.y arid 15o, pular way out leads to a divorce court. But eyery parish priest knows of more than one case of sheer heroism on the part of a husband or wife who for years has ~t~d up under this cross rather than renege on a sacred promise and break up a home. So when we find the company of Father Glum oi Sister Garrhlous especially trying, our supernatural charity towards them will be no less meritorious and may even be more effective if we realize that since the fall of Adam human relations have been'an ifi-escapable problem for everybody. Enlarging our horizons and having a world vision can:in many. ways be a tonic to our sometimes sluggish spiritual lives. It is, we must never forget, our world since by .entering the common life we do not and in fact cannot resign from membership in the human race[ Moreover, our apostolic vocation compels us to see in every sinner a potential saint, and without indulging in the dubious esti-mate Of our age as the most wicked in history, we can safely say that objectively at least innumerable mortal sins are being committed. How puny and cowardly do our sacrifices appear against such a backdrop! Listlessly we dally over hundreds of opportunities to merit graces for the spiritually underprivileged while whole nations fall away from God. While Rome burns--thank God, not yet literally--we fritter away our time in the careless performance of our duties of state. Psychologists, say a well-adjusted person must be orientated; he must realize the circumstances of time and place 236 ' September, 1954 THE WORLD AROUND US and people in which he as an individual moves. Spiritual orientation --realizing our vital position in the Mystical Body--is even more necessary, particularly for the .religious assigned by obedience to work that naturally speaking is unattractive and unrewarding. Only when he or she fully appreciates the far-reaching; world-wide conse-quences of any task well done out of love for God can there be achieved that inner contentment and peaceful adjustment to the de-tails of daily life which should characterize every servant of God. A wilfully discontented religious is something of an "Indian giver," since it must be presumed that we knew at least confusedly what we were promising when we gave ourselves to God. Only the wilfully discontented, however, can be blamed, because everyone is apt to feel discontented now and then. Here, too, in these 6ccasional periods of dissatisfaction, turning to the stark reality of the outside World can do wonders for our morale. Imagine us standing before a group of young Catholic mothers and fathers of not poor but moderate circumstances and telling them with a straight face our most recent cause for dissatisfaction: that Sister Fortunata was deemed worthy of a new habit while we were told to put up with our patched one for awhile, or that Father Procurator's fondness for ginger snaps has led him to buy another case of them with the result that the whole comm.unity will be munching on the tasteless things for some weeks to come. While being somewhat amused and per-haps a bit surprised to find such utterly human reactions beneath the religious garb, these Catholic couples could very well give us an en-lightening five-minute lecture on how much it costs to house, clothe, and feed a growing family today, presenting as evidence a handful of unpaid bills. For all its inconveniences and privations. our poverty is at least secure. Their support depends on a monthly pay check which an extraordinary expense like illness can shrink to almost nothing. And then there are always the really poor whose existence, if we are not privileged t!o work among them, we may tend to forget. If we are stationed in a large city, the chances are that less than' a mile or two from our front door there are slums, the decrepitude and squalor of which would send us hurrying back gratefully to our neat little convents. There is little disagreement that over the course of a lifetime the~ most painful sacrifices~made by a religious: stem: from~ obedience. As the venerable Trappist~ lay brother is supposed to have admitted: 'Tve gotten used to almost everything but doing what I'm told." 237 JOHN H, ZIEGLER Reoiew for Religious Again it would be unrealistic to forget that not only religious have superiors. One thing that can be affirmed of our superiors is that however imprudent at times we may think their commands--how seldom all the facts warrant this opinion--their designs are moti-vated by a sincere desire for the good of the community and each of its members. Some of the most embittered persons one can meet in the world are those whose careers were blighted by an unscrupulous executive"s passing over their genuine ability and service to give the nod to some less worthy but conniving crony. The religious who harbors the suspicion that s.uperiors lie awake after night prayers de-vising ways to make him miserable is rapidly becoming pathological, both mentally and spiritually. Our rules and constitutions, or more often customs, sometimes reach a directing or restraining finger into nearly every department of life. But with admirable self-control in view of their past experience with red tape and army regulations, veterans of military service calmly assure us that we have no mon-opoly on minutiae. A West Point graduate confessed that, after the discipline of the Point, the externals of novitiate training did not seem overly difficult. Considerations such as these are not based upon a vision of re-ligious men and women, faithful to their obligations, but for the most part unhappy and disgruntled, dragging their way through life like dreary prisoners. Not at all! But is it unfair and untrue to concede that sooner or later into the life of even the most fervent among us there slink the twin devils of discouragement and self-pity? When they come, bent upon upsetting our spiritual equili-brium, should we not have some natural defense at hand as well as sound supernatural principles? All of creation is at our disposal to use in attaining our eternal destiny. Why not turn the contempo-rary world with its crosses and problems and temptations into a re-minder that the yoke we bear and the burden we shoulder are not altogether unique? ' And yet in one way they are unique. Because we are cross-- bearers not only by necessity as all men are, not only by Christian resignation as most good layfolk are, but by choice, as are all those who voluntarily follow the counsels. In return we above all others have Christ's promise of a hundredfold and life everlasting. This hundredfold we can spoil for ourselves if, too intent upon our own little world, we see our daily sacrifices magnified out of all propor-tion to what they really are. And even our store of eternal merit 238 September, 1954 COMMUNICATIONS can be decreased if, without a world-wide vision of the urgent needs of this hour, we fail to realize how much more we could help if we tried. Com rn un ica!:ions Reverend Fathers: This communication was prompted by Father Gallen's excellent article in the May issue of the REVIEW, "Pray Reasonably." He men-tions common difficulties in retreats for religious women, many of which, I feel, d~pend upon the methods of the retreat master. Often the presentation of points for n~editation loses its essential character through excessive length. Souls wearied by prolonged oratory are deprived of both the leisure and the inclination for fur-ther lengthy reflection. If these points are to retain their purpose of preparation for mental prayer, twenty minutes or half an hour would not seem to be an unreasonable limit, with the explicit in-junction that the retreatants continue the meditation themselves, al-though not necessarily remaining in the chapel to do so. A novel and perhaps very fruitful method of presenting the points would be that of the retreat master "meditating aloud" with brief pauses for the individual to add her own affections, even perhaps with both retreat master and retreatants kneeling. The additional time provided by this shortening of the points might be profitably used in individual contact with souls in the con-fessional. Many sisters do not have an opportunity for spiritual direction during the year and wish to seek advice during the annual retreat. If the hearing of confessions is delayed until the last few days of the retreat, or if the period allotted each day is very limited, the brevity which consideration for others demands makes it difficult to obtain adequate counsel. :~ I am sure that many would benefit by a series of articles on the subject of the retreat in the REVIEW, similar to the excellent treat-ment of spiritual direction a few years ago. Undoubtedly both re-treat masters and retreatants could share many suggestions in this way.--A SISTER. 239 lZor Your/n[orma!:ion Our Proiects In our March, 1954, number (p. 61) we suggested a "project" in the form of pooling ideas as to what it takes to be a good superior. We fiave received some response (even though rather meager) to this suggestion, but we have not yet had time to organize the material. We hope to have it ready for the November number. Also in the March number (p. 62) we suggested an "American Founders' Series." The response to this has also been meager; but the first article of what ,may (or may not) be a series will appear in November. Pharmacists' Guilds It is no easy thing today for the Catholic pharmacist to live up to the moral principles and ideals taught by the Church. One help-ful means of doing this is mutual cooperation in the form of phar-macists' guilds. One such guild is The Druggists' Guild of St. dames, of the Diocese of Covington, Kentucky. This guild has published a pamphlet entitled Our Faith in Pharrnac~j, which explains the moral principles and ideals, tells how to organize a guild, and gives a model of an appropriate constitution and by-laws. The ~0rice of the pam-phlet is twenty-five cents. It can be obtained from: The Druggists' Guild of St. James, 109 W. 6th St., Covington, Ky. Trapplsfs Leave New Mexico" The Trappist community of Our Lady of Guadalupe Abbey, Pecos, New Mexico is soon to be moved to a new site in Oregon. Their New Mexico property is now for sale. It is considered suitable for a convalescent home or some such purpose for any religious group not dependent on natural resources for its support. An illus-trated brochure with pertinent information may be had by writing the Father Abbot, Right Reverend M. Columban 'Hawkins, o.c.s.o., Guadalupe Abbey, Pecos,.New Mexico. 240 Pilgrims on !:he Road t:o Love George Byrne, S,J. THE strangest answer ever given to a questioner was given by Christ to Nicodemus. A doctor of the Law, he had been im-pressed by this "Rabbi, who came a teacher from God." From him, if from anyone, he could learn the ideal of life. What on earth did Christ's answer mean? "A man must be~ born again of water and the Holy Ghost." If there had been question only of some reno-vation by water, he might have understood. John the Baptist's work was not so enigmatic. But to be "born of the Spirit,". and so "to be spirit," entering on a new life unlike the "birth of the flesh," was something unheard of in the schools where the "masters in Israel" taught. Frankly, he did not understand. He was familiar~ with the book of Deuteronomy. He l~new its precept to love God with the whole heart, with the whole strength. But he did not know the meaning of real love; the love which "whether prophecies shall be made void, or tongues shall cease, or knowledge shall be'destroyed, never falleth away." This love bad nothing of earth in it; his mind had not yet been opened to "heav-enly things." He fancied that he loved, and with him we all so fancy; but our love is a love of desire, a yearning of the heart to clasp for self something that will enrich us. When personal gain disal~- pears, the "love" vanishes. It is still more fickle when faced with the cost of suffering. It was not love, pure love. Shakespeare merely repeats St. Paul: "Love is not love, which alters when it alteration finds." Pure love is uncaused. It is of heaven; it is heaven, fo~ "God is Love." A complete birth of the spirit is needed to secure it: "Create a dean heart in me, 0 God." Nicodemus must realize how "God so loved the wi~rld as to give His only begotten Son." Nico-demus, with his fellow Jews, practiced an observance calculated to hasten the "restoration of Israel." Self was the kernel of apparent fidelity. The Apostles, too, gave that they might get: "Wilt Thou at this time restore again the kingdom of Israel?" Their feet were not firmly set, as pilgrims, on the road to love--pure love, God's love. For three years the Master had been pointing the way; but their "hearts were slow to believe." About to leave them, He de-clared: "I have yet many things to say to you: but you cannot bear 241 GEORGE BYRNE Reuieto ~:or Religious them now." They had to be "born agai'n" of the Holy Spirit; He "would teach them all truth." He would do more. He would come; He would abide with them. They would not remain "or-phans." They were to find their 'way to the school of love. Born of God, they would love; and, loving with the real love, they would know Him. Before Pentecost the Apostles remained behind closed doors for fear of the Jews. After Pentecost they were "wit-nesses of the Holy Ghost." They bad been born again to the true love of God. Now. they wanted to give that they "might be chil-dren of their Father in heaven": "They went from the pr~esence of the council, rejoicing that they were accounted worthy to suffer re-proach for the name of Jesus." "To GIVE AND NOT TO COUNT THE COST" We saw in a previous article (REVIEW FOR RELIGIOUS, XIII [July, 1954], 211) that, though all of us would resent' being told that we are inc.apable of love, we should be read9 enough to demur about the epithet. "holy." Even though we might count ourselves among the class of "good religious," there would be a lurking feeling that "holy" is reserved for the "saints." We rather think of it as applicable to some rare supermen, who have shaken the world's dust from their feet and have reached a No-Ordinary-Man's Land, through an asceticism, and a still more esoteric mysticism, beyond our range. A fundamental mistake, since "holiness" and "'real love" are identified: "He who loveth is born of God." St. John, who bad pondered over Christ's reply to Nicodemus, at last under-stood it fully at Pentecost. When he began to write his Epistle, he had "been born again" and had come to "know God" with the knowledge that "is eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent." The truth is easily stated. In practice, however, it seems one of those easy lessons hard to learn. John could speak of that "which we have heard, which we have seen with our ~yes . and our hands hav~ handled, of the word of life." St. Peter would strengthen our faith in its trial with the words, "Whom having not seen, you love." We remain doubtful: "how, where, and when have we shown this love? The Master Himself has removed all uncertainty: "Lord, when did we see Thee hungry . . . ? Amen, I say to you, as long as you did it to one of these my least brethren, you did it to me." The test of love is generosity; the test of pure love is unselfish generosity: "to give, and not to count the cost . . . to labor and not 242 September, 1954 PILGRIMS ON THE ROAD TO LOVt~ to seek reward": "Do good, and lend, hoping for nothing thereby: ¯ . . and you shall be the sons of the Highest." The "rich man" may well, like the Pharisee, have pridec] himself on his religion of temple service and Law, observance; growth in holiness he neglected. Lazarus, at his gate, offered him an oppor- ¯ -tunity. of growing in love by compassion. He neglected it; he was buried in hell, where all the loveless go! St. Francis de Sales has been called the saint of love: his pen distilled the word; his actions breathed it. His friends asked him the way to holiness. "You must love God with all your heart; and your neighbor as yourself," he.answered. "Yes," they said, "we know all that; but bow is one to do it?" To their insistence he replied: "Methods and systems I have.n't, got. You learn to love by loving; as you learn to speak by spe~iking, to run by running. ¯ . . Begin as a mefe~pprentice, and the very power of love will lead you on to become master of the art." " St. 'Paul, certainI~ a fire-eater, "breathing out threatenings and slaughter aga~nst~the d~sc~ple~of the Lord," d~d sit down as an ap-prentice to learn. He mastered th~ lesson and left it as an heirloom for us in his beautiful "Song of Love." If we would be "holy," we could do no better than constantly sing to ourselves this song, and let its melody harmonize with all we think about or do to oust. fellowmen. Let us begin the apprenticeship at home before looking for arctic regions to whrm with rays of our kindliness. This was the "little way" of Thgr~se of Lisieux. ~She daily tended, in her own little garden, roses whose perfume spread far and wide. Let us take St. Paul's Song of Love, and place in an opposite column the growl of selfishness. CHARITY is patient . . . is kind: on the look-out to help . . . envieth not: encourages, praises . . . dealeth not perversely . . . is not puffed up . . . is not ambitious . . . seeketh'not her own . . . .SELFISHNESS is impatient: "I can't stand thls"; "give it to me now" . . . is intolerant, bored: keeps what it has; looks for more . . . is jealous: criticizes, condemns to ap-pear bigger . . . loves to "hit back," to "take dowa that fellow's prideV' . . . lets others know what it has done; thrives on flattery . . . is full of its own importance; expects due reqognition . . . insists on its rights; "number one" is never second . . . 243 GEORGE BYRNE CHARITY is not provoked to anger . rejoiceth not in iniquity, but . . . with the truth . . . SELFISHNr:SS is touchy: flares up at a word or an act . . . admires the crafty; is afraid of sin-cerity . . . beareth all things . . . believeth all things . . . hopeth all things . . . endureth all things, . never falleth away. complains of each pin-prick . . . is suspicious, on its guard . . . is cynical: throws cold water . . . has little staying power when sacrifice is needed: is fickle. As religious, we make an examination of conscience at least once, peihaps twice a day. A mere inventory of so many duties well done, poorly done, or forgotten, does not carry us very far on the way to real improvement. The point to be stressed is not the work done, but the motive, the spirit, animating it. Our divine Master made this clear in commendin~g Mary Magdalen: "Many sins are forgiven her because she hath loved much." If instead of "Charity" w~ read in the first column, "Jesus," we see how true it is: "Jesus is patient, is kind, beareth all things, etc." Then try our own name: "John, Mary, etc." We soon see how little we fit into the "Char-ity" column; on the contrary, how much we are at home in the selfishness parade. Having made the discovery, let us look forward to possible op-portunities during the next hour, this morning, or this afternoon, of being "patient, kind, enduring," and the rest: let us resolve to profit by some of them. It is thus. that we "learn to love b,y loving." It is thus that we really start as pilgrims on the road to love and find to our surprise that we have more in common with the Heart of Love, the Sacred Heart, than we imagined. Holiness, wl~ich is growth in love, is not an empty dream. OUR CONTRIBUTORS JOHN R. POST is master of novices at the Jesuit novitiate, Shadowbrook, at Lenox, Massachusetts. JOHN H. ZIEGLER is doing graduate studies at the Catholic University of America. GEORGE BYRNE is professor of ascetical theology at Mill-town Park, Dublin, Ireland. FRANCIS N. KORTH is a member of our editorial. board. 244 'i Secular Ins!:d:u!:es: Some ( ues!:ions Francis N. Korth, S.J. IN A PREVIOUS ISSUE of this REVIEW (XIII [1954], 108)~, I referred to a number of interesting points about secular insti-tutes, many of which came up during the discussions of the ruary, 1954, Chicago meeting dealing with secular institutes. At the time I mentioned that I hoped to present these points in a future article, possibly in question-and-answer form. This is'the redemp-tion of that promise. The items are more or less iso'lated points. They are being presented with a view to filling out to some extent the general picture of what a secular institute is. It is hoped they will fulfill the purpose for which they are intended. I. Must applicants necessarily go to a distant city where a house of the secular institute is located? Personal acquaintance of the applicant should be had by the adviser who acts for the secular institute. This usually means a trip on someone's part. Later ori some other provision for the training of successful can~lidates closer to their home might possibly be worked out, especially if there are several such candidates living in about the same vicinity. However, that solution would depend upon a number of circumstances: sometimes it might be possible, other times it would be impossible. It would be better not to count upon it but rather to more or less plan on going for the necessary training.to the place where the house of the secular institute is lo-cated, at least for some period of time. 2. Is it adoisable to admit ex-religious as candidates to a secular institute? At least at the beginning of a new secular institute it would seem to be advisable not to take in too many ex-religious, since they already have undergone a systematic training different from that proper to candidates for a secular institute. That previous training might binder the development of the true spirit of a budding secular institute. 3. Are middle-aged people likely candidates for a'dmittance to secular institutes? 245 " FRANCIS N. KORTH Review for Religious M.any otherwise good people of that age group might not have all the?necessary q~J'alifications.for .such a vocation. One of these would be the proper age requirement for admittance to a specified institute. Hence one who is channeling possible vocations to dif-ferent secular institutes should make himself acquainted with the age requirements of the various groups. 4. Are widows acceptable as candidates for a secular institute? Widows can be admitted, unless the individual constitutions forbid it. If the widow has children, that might make a difference. Depending upon circumstances, .such applicants might be accepted or might be refused. 5. Would divorced persons be admitted? Under the supposition that the constitutions allow it, if the divorced person is the innocent party, such applicant could be ad-mitted provided there was no scandal: for example, if the identity of the person as a member of the secular institute is kept hidden if that be necessary to avoid scandal, or if the person goes to a place far removed from the locality where he is known. 6. What is the length of the aspirancy and of the novitiate? A six-months' aspirancy seems to be rather common. The period of training which corresponds to the novitiate in religious institutes varies: it is of one- or two-years' duration in some existing institutes. 7. Could the vows or promises made in a secular institute be termed semipublic? Yes, that term has been applied to them at'times since those vows, oaths, consecrations, or promises have a juridical effect. How-ever, all such vows, oaths, consecrations, and promises are, abso-lutely speaking, juridically private and not public; they are not recognized as public by the Church. But to distinguish them from ordinary private vows (which have no juridical effects) those vows have been termed by some commentators as semipublic or social VOWS. 8. What type or courses of studies might be suggested for the intel-lectual formation of members? Courses or lectures in dogmatic theology and in~ some branches of philosophy could be given. Also there is place-for courses in 246 September, 1954 SECULAR INSTITUTES asceticism. Dependent upon the particular apostolate of an institute, courses in languages, missiology, sociology, and other subjects would be suitable. 9. How much time would be given to prayer? In some institutes about one or two hours daily are required. This includes attendance at Mass, saying the rosary, a ball bout or more of meditation, some spiritual reading, and the like. Because many members are busy during the day earning their livelihood or doing their usual tasks, the suitable time for prayer would be the morning or evening hours. In some institutes the Divine Office (usually only a pari of it) is said privately each day. An annual retreat of five or six days is the regular thing. There might also be a monthly day of recollection. 10. Is any means used for checking on faithfulness to those prayer obligations? One possible means could be a written report on the external ful-fillment of the prayer obligations. However, no data is available on how much, if any, of this is done in practice. I1. What provision is made for the observance of the vow or promise of poverty? When the members are living in a common house and bare goods in common, the matter can be provided for quite easily. This is rarely the case. When the members do not live in a common house, a "budget" method could be used. This budget might be drawn up to cover ordinary expenses, such as light, food, heat, and so on. It might also be extended to include another category, extraordinary ex-penses: necessary or useful expenses that arise only occasionally. In either case, the estimated budget of expenses could be submitted periodically to the superior for approval, perhaps once a year. After- ~vards, at stated intervals the discrepancies between this estimated budget and the real budget, of which a record bad been kept, would be submitted to the superior for approval of the discrepancies. This budget would be individual; it would take into account such facts as the resources or income of the subject and his status in society. If the budget covers only ordinary expenses, then for extraordinary expenses (for example, the purchase of a new coat) permission could be obtained each time from the superior. Or provision might be 247 FRANCIS N. KORTH Review for Religious made to allow the subject to presume permission for the extraordi-nary expense and then report the matter later on. Similarly, in regard to the amount of money to be contributed by each member for the general needs of the institute, an agreement could be made between the institute (superior) and the subject. This might be made on a somewhat permanent basis, or as something to be re-examined and possibly revised periodically, say annually. If the former, then a clause could be added requiring re-examination in case the financial .condition of the subject became notably c.hanged. Again in drawing up this agreement, account is taken of the financial status of the individual. In general, in the matter of poverty a member could try to get along with a little less than other persons in his state of life or social position require. 12. Could a me~ber of a secular institute ~wn and operate a busi-ness? : Owning and operating a business in the name of the institute is forbidden, but it does not seem forbidden for an individual member to own and operate one. 13. Could a member prot)ide.for his parents financially it: the latter were in need? If the parents of a member fell int~ need, it seems that the supe-rior could approve such assistance as a necessary expense. In that case, however, the institute itself would not support the parents of the member, but it,would permit the member to support them. 14. Do members of secular institutes mal~e a will? Yes, a will or last testament is made before profess)on. 15. What about dealing with the opposite sex? Aside from professional or other necessary contact, it would seem that steady or regular contact with members of the opposite sex is to be avoided. This would also extend to correspondence. In the matter of dancing, members could sponsor or chaperon dances, but they .would not themselves dance with persons of the opposite sex. However, it is possible that such provisions might vary some-what in different institutes. . 16. Is it permissible fgr members to attend movies? to use cos-metics? to smoke? to go swimming? , 248 September, 1954 SECULAR INSTITUTES In these matters, there very likely might be divergent practices among various institutes. According to one report it is all right for the members to attend movies for recreational purposes if the pic-tures are good; moderate use of cosmetics is allowed; no mention is made for or against smoking; swimming is permissible. The deci-sion as to what is permissible or not in these and similar matters might depend to a considerable extent upon the customs of places and peoples. 1.7. For what purpose would a secular institute be established? A secular institute would have the general purpose of aiming at the sanctification of its members. There would also be a specific purpose, such as doing some particular apostolic work to meet a special apostolic need, or simply placing its members at the disposal of the local ordinary (or of the Holy See) to do what, he wishes done. 18. In u2hose hands is the government of a secular institute? In general the government of a secular institute is in the hands of its lay members, at least for the lay sections. In some institutes, however, a priest is serving in the capacity of superior general or provincial superior. But as a rule priest members might act rather in the capacity of spiritual advisers or confessors. 19. What is an ecclesiastical assistant? An ecclesiastical assistant (who might be known possibly~ by some other term) is a priest specially designated to give help to a secular institute. He might be chosen from the ranks of the diocesan or religious clergy. In general the function of an ecclesiastical as-sistant would be that of counseling, giving spiritual help, and the like in the external forum; but his work might vary somewhat at times in accordance with the wishes of the local ordinary. The in-. ternal government of a group, however, should be left to thegroup itself, unless possibly at 'the beginning more than spiritual help is needed from this priest to keep things going. 20. Would it be advisable for this ecclesiastical assistant, ~vbo has authoritq in spiritual matters in the external forum, also to be the ordinartj confessor or spiritual director of a member? If a discussion of t'bis point were held, the conclusion migbt be reached that a negative answer would seem to/be the better one, al- 249 FR,~,NCIS N. KORTH though in some instances such a combination might work out all right. 21. Is it advisable to use terms, such as "'novitiate," "profession," and so on in connection with secular institutes? At present some of the terminology which is common usage in regard to religious institutes is being used by some writers to explain similar matters relating to secular institutes. Terms such as "no-vitiate" and others which are proper to religious institutes are usu-ally not to be applied in their technical sense to secular institutes; rather it is hoped that a distinct body of terminology proper to secular institutes will be built up gradually. One purpose of such separate terminology might be to stress the important fact that members of secular institutes are not religious. PAMPHLETS Looe Letter (on the love of God) by John M. Scott, S.J. l0 cents.-- Twenty-four Rosaries and Chaplets, by Patrick Shaughnessy, O.S.B. 15 cents.- The Grail, St. Meinrad, Indiana. The Teacher and Vocations, by John B. Delaunay, C.S.C. 10 cents-- Ave Maria Press, Notre Dame, Indiana. The Ladtl Was Immaculate, by Daniel A. Lord, S.J.--I Can't Cope/ That Family, by Francis L. Filas, S.d.--Death Is Life, by John M. Scott, S.J.--Heart of Our World," by Arthur R. McGratty, S.J.--Don't Go to Hell, by Winfrid Herbst, S.J.--Each 10 cents. The Queen's Work, 3115 3outh Grand Blvd., St. Louis 18,, Mo. MARIAN YEAR PLAY Counted as Mine is a play of three acts, six scenes, with a modern-dress cho-rus, suitable for performance by high school and college students or by little the-atre groups and parish drama clubs. It is the story of Our Lady of Guadalupe, the Hope of America. Written by a Poor Clare, the author of the play, Candle in Umbria, and of the boqk of poems, Whom. I Have Loued. $1.00 per copy. Order from: t(ev. Mother M.'Immaculata, P.C., Poor Clare Monastery of Our Lady of Guadalupe, Route 1, Box 285-C, Roswell, New Mexico. 25O Quinquennial Repor!: By Nonfederated Autonomous Monasteries and Houses EDITORS' INTRODUCTION THE decree of the Sacred Congregation of Religious, 3uly 9, 1947 (cf. REVIEW FOR RELIGIOUS, VIII [Sept., 1949], 234- 40), extended the obligation of m~lking the quinquennial re-port beyond the terms of canon 510, which requires it only of the abbot primate, the superior of every monastic congregation, and the superior general of every institute approved by the Holy See. Now, however, the superiors of all nonfederated autonomous monasteries and houses, as well as the superiors general of all diocesan congrega-tions, are obliged to send in this quinquennial report. Here are the provisions regarding these latter classes of religious: 1. Major superiors of autonomous, monasteries or houses o[ men which, although approved by the Holy See, do not belong to any monastic congregation or federation, shall send in their reports in the foIlowing order: In 1953, 1958, 1963, canons regular, monks, military orders. In 1954, 1959, 1964, all other regulars. In 1955, 1960, 1965, clerical congregations. In 1956, 1961, 1966, lay congregations. In 1957, 1962, 1967, societies of common life, secular insti-tutes and federations. 2. Major superioresses of autonomous monasteries and houses not belonging to any federation, as well as superioresses general of diocesan congregations, societies of common life, and of secular in-stitutes, shall send their report as follows: In I953, 1958, I963, the superioresses of Italy, Spain, Portu-gal. In 1954, 1959, 1964, the superioresses of France, Belgium, Holland, England, Ireland. In 1955, 1960, 1965, the superioresses of the other countries of Europe. In 1956, 1961, 1966, the superioresses of America (North,. Central, South). Shortly after the publication of its decree, the Sacred Congrega- "25t QUINQUENNIAL REPORT tion issued a new questionnaire to replace the official one of March 25, 1922 (AAS, XV, [1923], 459-466) which contained 106 questions. The new questionnaire, printed in Latin, has three forms: (1) for pontifical institutes and societies (342 questions); (2) for diocesan congregations and societies (322 questions); (3) for nonfederated autonomous monasteries and houses (171 questions). The first of these questionnaires, for pontifical institutes a, nd societies, has been translated into English and published by the Sa-cred Congregation. It is available for $1.50 from Rev. Giulio Mandelli, Archivist, S. Congregation of Religious, Palazzo San Cal-listo, Rome, Italy. With the permission of the Sacred Congrega: tion of Religious, this complete official English text was also pub-lished in REVIEW FOR RELIGIOUS during the course of the year 1950. The two shorter questionnaires have never been translated officially into English. As a matter of fact, the questionnaires fbr pontifical and diocesan institutes are practically identical after one omits some twenty questions dealing with provinces and their government. The complete text for diocesan congregations may be found in Creusen-Ellis: Religious Men and Women in the Code, ed. 5, 1953, pp. 278-316. The questionnaire for nonfederated autonomous monas.teries and houses, however, contains only about half the questions pro-posed for pontifical institutes. It was decided to publish this ques-tionnaire in our REVIEW for the benefit of these small houses because they cannot find the qfiestions elsewhere in English, And, since the monasteries and houses in England and Ireland must send in their reports this year, this questionnaire is being printed now, even though American houses will not need it until 1956. We should like to add that, though these various questionnaires may directly concern only limited numbers of religious, yet all of us can learn a great deal about the mind of the Church by reading the questions. What follows is an unofficial English translation of the official Latin text of the questionnaire: POINTS TO BE NOTED A) Regarding the drawing up, and writing of the quinquennial re-port: a) ]~efore the reply to each question, there should be a clear 252 ~ September, 1954 QUINQUENNIAL REPORT ¯indication of the number and letter by which that question is desig- ~aated in this list. b) Whenever a pontifical or episcopal document is brought in, its date and protocol number should be faithfully and uniformly given. c) The reply is to be developed as each case may require, and is not to be dismissed with a simple affirmation or denial. d) The report is to be made out in Latin or in any of the fol-lowing modern languages: English, French, German, Spanish, or Italian. e) The report should be typed and in clear characters. If for some just cause the report is written by hand, the handwriting must be clear. f) The paper to be used must not be translucent nor too thick, but durable, so as to resist the ravages of time. B)" Regarding the manner in which this report is to be made to the ordinaGl and transmitted b~] him to the Sacred Congregation of Religious: 1. Superiors of autonomous monasteries and religious houses are not to send the quinquennia! report directly to the Holy See, but rather to their own local ordinary, if they are subject to him, other-. wise to the regular ordinary upon whom they depend (cf. decree Cure transactis, IV, 1°, 2°). 2. The report is to be signed by the superior of the autono-mous monastery or house and by all his councilors. 3. Either the local ordinary or the regular ordinary, as the case may be, shall send a copy of the report, signed by himself and an-notated by his own personal observations, to the Sacred Congrega-tion of Religious within the year itself during which the report is to be made. 4. Together with the first report following the publication of the present questionnaire, the following documents also are to be sent to the Sacred Congregation of Religious: a) Two well-bound copies of the Rule and the constitutions, revised to conform with the Code of Canon Law. .b) One copy each, if there are such, of the books in which particular laws, practices, customs, the ceremonial, and proper prayers are contained. c) A historico-juridical report in which are indicate.c[.the origin of the autonomous monastery or house, its establishment or 253 QUINQUENNIAL REPORT Reoiew for Religious approval, as well as the principal historical events. To this shall be added, if there are any such, copies of those books which describe the history and activity of the monastery. " ¯ ON THE FIRST PAGE OF THE REPORT PUT THE FOLLOWING: The Name, of the monastery or house: . . . ~ (the of{iclal title in Latin, and the common name) Complete address: postal, telegraphic. The years which are covered by the report: . . . THE LIST OF OUESTIONS CONCERNING THE PRECEDING REPORT 1. a) When was the last report sent to the ordinary? b) Were the observations on the report which may have been made by the Sacred Congregation and transmitted by the or-dinary faithfully carried out in practice? 2. Can the matters of information contained in the last report be conscientiously considered reliable and complete, or does anything concerning them seem to require modification? CHAPTER I THE MONASTERY AND ITS GOVERNMENT ARTICLE I The autonomous monastery or house in general 3. What is the juridical nature of the monastery or house: a) To which order, if any, does it belong and which Rule is followed? b) Are the vows solemn or simple; or simple, though sol-emn according to the institute (c. 488, 7°) ? 4. Is the house provided with those things which are neces-sary for the common life, especially: a) A separate cell for each person; or, if the dormitories are common, at least a separate bed for each person, properly set apart from the others? 254 September, 1954 QUINQUENNIAL REPORT b) A separate place fully suitable for the care and assistance of the sick? c) Are the rooms for receiving guests sufficiently separate from the part of the house which is reserved to the community? 5. Are there an.y filial houses subject to the autonomous mon-astery or house? How many? 6. Does the monastery depend on the local ordinary or on the regular superior? ARTICLE II Concernin9 he juridical 9overnmen÷ 7. Is the general council of the monastery or house up to its full membership at present? 8. Within the period covered by the report, has there been a session of the chapter of elections? 9. Were the norms [for the chapter] prescribed by the com-mon law and by particular law "(the constitutions, etc.) faithfully observed as regards: a) The time of the session? b) The elections of the superior, of the consultors or assist-ants, and of other general officials who are elected by the chapter? 10. In all these matters, even in seeking information about the candidates, did all avoid procuring votes either directly or indirectly for themselves or for others (c. 507, § 2) i1. Who presided at the chapter? 12. Were the norms of the common law and of the constitu-tions observed: a) Regarding the requisites and qualifications of superiors and officials (cc. 504, 516)? b) Regarding the duration of offices (c. 505) 13. How many and what dispensations from the provisions of the common or particular law were granted by the Holy See: a) For appointments to positions or offices? b) For the renewal of the same? c) Were the conditions attached to these dispensations faithfully observed ? 14. How do superiors see to it that the decrees of the Holy See which concern religious are known and observed by their own sub-jects (c. 509, § 1)? 15. Is perfect freedom left to subjects, without any inspec-tion of letters by superiors, in their epistolary correspondence with 255 QUINQUENNIAL REPORT those persons who, according to the common (c. 611) and particu-lar law, have this right? 16. Were there any cases of secret and clandestin~ epistolary correspondence, either between religious or between these and secu-lar persons, and what ,was done to correct these abuses? 17. Has the canonical, visitation of the local ordinary taken place, as well as that of the regular superior, if the monastery is sub-ject to him? 18. Have chapters and council meetings been held at prescribed times and in the required cases? 19. Are the matters in which, according to the common and particular law, councilors have a deliberative or consultative vote, faithfully submitted to a meeting of the council? 20. Is the proper liberty of all and each of the councilors duly recognized in the council meetings? And'in the decisions, appoint-ments and votes of whatever kind, were the norms of the common law (cc. 101, 105, 1°, 2°, 3°) and of the particular law always ob-served ? 21. Are the minutes of the meetings duly drawn up and signed? 22. Are the archives of the monastery or house properly equipped and carefully arranged? 23. Is there also for each house a chronicle in which the prin-cipal events are carefully recorded? ARTICLE III Concerning the spiritual government 24. Are there confessors appointed for each house according to c. 518, § i? 25. Without prejudice to the constitutions which may pre-scribe or recommend that confessions be made at stated times to ap-pointed confessors, are the religious left free to go, in accordance with canon 519, without prejudice however to religious discipline, to a confessor approved by the local ordinary, even though he is not among the appointed confessors? 26. Are the norms of the common law and of the constitu-tions faithfully observed regarding the appointment and reappoint-ment of the ordinary, extraordinary, special, and supplementary confessors (cc. 520, §§ 1-2, 521, 524, 526, 527)? 27. Did superioresses faithfully observe the prescriptions made for them regarding supplementary confessors (c. 521, § 3), occa- 256 September, 1954 QUINQUENNIAL REPORT sional confessors (c. 522), and confessors in case of grave illness (c. 523) ? 28. Do superiors take means and exercise a prudent vigilance to see that all the religious, according to law" (c. 595, § 1, 3,°) and the constitutions (c. 519), receive the sacrament of penance at least once a week? 29. Have superiors been guilty of any abuses, and if so what were they, by which the liberty of conscience of their subjects has been restricted (cc. 518, § 3, 519, 520, § 2, 521,§ 3, 522, 2414)? 30. Has there been, under pretext of.liberty of conscience, any detriment to religious discipline on the part of subjects? Did any other abuses arise? 31. Do superiors, in accordance with canon law (c. 530, §§ 1, 2) leave their subjects free in regard to making a strict mani-festation of conscience to them? 32. Is there an appointed chaplain, or have other provisions been made by sacred functions sufficient for the spiritual welfare of the religious? Are there any difficulties with regard to the spiritual welfare? 33. Do superiors, in accordance with c. 5'95, §§ 2-3, promote among their subjects frequent and even daily reception of the Most Sacred Body of Christ, always without prejudice to full liberty of conscience according to law (c. 595, § 4) and the instructioris of the Holy See? 34. Do superiors diligently see to it that confessors are easily available before Communion, and do they allow their religious sub-jects a suitable time for preparation and thanksgiving? 35. Do superiors see to it that, according to the constitutions and the common law, there are spiritual and catechetical instructions for the entire house (c. 509, § 2, 2°), for the novices (c. 565, § 2), for the conversi [lay brothers and lay sisters], for the domes-tics and servants .(c. 509, § 2, 2°) ? ARTICLE IV Concern[n9 fhe f[nanclal 9overnmenf 36. a) Did the house 'acquire any immovable property or precious movable property? What was the value of these acquisi-tions? b) Was the aforesaid property acquired by gift or other gra-tuitous title, or by purchase, and in this latter case was it with the funds of the house or with borrowed money? 257 QUINQUENNIAL REPORT Review for Religious 37. Has the house an inventory of its movable property, espe-cially of that which is classed as precious (by reason of art, his-tory, or material) (c. 1522, 2°) and of its immovable property? 38. When must these inventories be revised, and are they in fact revised? 39. By what method or in whose name before the civil law is the religious property registered? Can this registration be regarded as safe in civil law? 40. Were extraordinary expenses paid from their own ordi-nary or extraordinary income, or on the contrary with borrowed funds? 41. What capital property, whether immovable, or stable [i.e. consisting of capital funds], or precious, was alienated, and by what authority? 42. In the alienation of property, were the provisions of law (cc. 534, 1531), especially regarding the previous appraisal by ex-perts, and the norms of the constitutions, observed? 43. Did the house consume any stable or founded property or capital funds? For what reasons and by what authority? 44. Are superiors making serious efforts to recover this prop-erty ? 45. a) What debts were contracted, and by whom? b) What debts are actually outstanding~ 46. In contracting debts and obligations, were the following faithfully observed : a) The provisions of c. 534? b) The precautions mentioned in c. 536, § 5? c) The norms of the constitutions regarding permissions, the consent of the council, etc. ? 47. Was the interest on debts and obligations faithfully paid, and is diligent care being taken toward the gradual payment of the debt; or the amortization of the capital sum borrowed (c. 536, § 5)? 48. Are there any difficulties of an economic nature, and what are they ? 49. Is the administration of property conducted, not abitrar-ily, but according to the common law and the constitutions, under the direction and vigilance of the superior and of his council (cc. 516, § 2, 532, § 1)? 50. Was a clear and complete rendering of account demanded 258 September, 1954 QUINQUENNIAL REPORT of all and each of the bursars and administrators during the five-year period ? 51. Were there presented, together .with the accounts, the documents showing the expenditures and receipts? 52. Was there regularly an inspection and checking of the safe? 53. Did superiors, councils, and administrators lawfully, safely, and profitably invest the money which was to be invested according to law and the will of benefactors, observing the rules of law and the constitutions (c. 533) ? 54. Are money, securities, contracts, precious articles carefully preserved, observing exactly the common norms and the provisions of the constitutions? 55. Do superiors, bursars, administrators conscientiously strive to have all the property of the institute religiously preserved and providently administered (c. 532, § 1)? 56. What legacies and pious foundations were accepted? 57. In accepting pious foundations and legacies, were the rule~ of law (c. 1544, ss.) and of the constitutions observed? 58. Was the money of foundations and pious causes, accord-ing to law and with the consent of the 16cal ordinary when that was required, invested (cc. 535,. §§ 1,. 2: 1547)' and separately and faithfully administered (cc. 535, § 3, 2°; 1546; 1549)? 59. Were the obligations attached to foundations faithfully and conscientiously fulfilled (cc. 151,4, 1549, § 2)? 60. Did visitors demand documentary proof of their fulfil-ment and an account of the administration of the property? 61. Did any religious, superiors or subjects, personally or through others, engage in illicit business, that is, business not per-mitted to religious, in violaton of cc. 142, 592? 62. Were superiors and councils attentively watchful that, ac-cording to c. 1539, § 2, in the administrative exchange of securities payable to bearer, all appearance of commerce or trading was avoid-ed? 63. How did superiors exercise vigilance over the actions and dealings of their subjects from which there might arise according to law a financial responsibility on the part of tbe house (c. 536, § 2) or of the individual religious (c. 536, § 3) ? 64. Do superiors see to it that, in all matters which concern finances, or in those generally which could give occasion for litiga-tion in the canonical or civil courts, everything is done exactly ac- 259 QUINQUENNIAL" "R EPOR.T Review for Religious cording to law, on the basis of previous written contracts and with the guarantee of perfectly valid signed agreements, etc. (c. 1529)? 65. How are the economic needs of the monastery provided for: by the labor of the community or by alms? 66. What, if any, activity does the community engage in for its own support? CHAPTER II CONCERNING THE RELIGIOUS AND THE RELIGIOUS LIFE AND DISCIPLINE 67. What are the different classes, if any, among the members of the monastery? Does harmony exist among the different classes and is fraternal charity observed among them? 68. What is the actual number of those professed of tempo-rary vows and of perpetual vows, according to the various classes? 69. Besides the persons who belong to the institute or society as members, by religious profession or lawful incorporation, are there others who are dedicated or given to it, or the like, without being members? 70. Is provision made in fairness and charity for the spiritual life of these persons and also for their material security? 71. Are there any legitimately approved statutes for them? ARTICLE I Concerning the admission, formation, and profession or incorporation of members 72. Is the condition of the extern sisters regulated according to the statutes promulgated by the S. Congregation on 3uly 16, 19317 73. Are the postulantships properly conducted according to law in the novitiate house (c. 540, § 1), or in houses where perfect religious observance exists (c. 540) ? 74. Was the time assigned by the common law (c. 539) or by the constitutions for the postulantship abbreviated or prolonged? If so,~for how long a time and by what authority? 75. What means are used to arouse and attract vocations? 76. Taking into account the different circumstances of various localities, what causes are regarded as having an influence on the in-crease or diminution of vocations? 77. What are the obstacles which aspirants most frequently have to overcome in order to follow th~ir vocation? 260 September, 195"4 QUINQUENNIAL REPORT 78. Were the documents required by the 'common law (c. 544) and by the constitutions demanded before admission in the case of each aspirant? 79. At least before entrance into the novitiate, were the fol-lowing testimonial letters demanded and obtained: a) The common testimonial letters which are to be given by the local ordinaries and are prescribed for all (c. 544, § 2) ? b) The special testimonial letters which are to be given under oath by the rector or major superior fo~ those who have been in a seminary or a college which is equivalent to an ecclesiastical one, or in a postulantship or novitiate of a religious institute (c. 544, §3)? c) Likewise the testimonial letters which are required in the case.of clerics and professed religious (c. 544, §§ 4, 5) ? 80. Besides the documents and testimonials which are spe-cially prescribed by law or by the constitutions, were further infor-mations which seemed necessary or useful in order to judge with certainty of the vocation and fitness of the aspirants diligently sought (c. 544, § 6)? 8 I. From what impediments¯ or defects, if any, of the common or particular law, were dispensations granted? How often and by what authority was this done? 82. Were aspirants always admitted by the competent su-periors, according to the prescriptions of the law (c. 543) ? 83. Is the right of the institute to demand payment for the expenses of the religious habit and board during the postulantship and noviceship given in the constitutions or customarily recognized by express agreement? 84. Who determines the amount to be paid? 85. How many novices are there at present? 86. Did each and every novice have a complete copy of the constitutions from the beginning of the novitiate? 87. Are ~he novices, according to law and the constitutions, kept separate from the professed, and is any undue communication between them tolerated (c. 564, § 1, 2) ? 88. Did each and every novice before profession make a com-plete and continuous canonical year of noviceship, without counting the first day, in a novitiate house lawfully erected, under the care and direction of a master (cc. 555, § 1, 556, 557) ? 89. Was the noviceship extended or shortened beyond the 261 QUINQUEN.NIAL REPORT Review for Religio. us limits fixed by law (c. 571, §2) and the constitutions? If so, for how long a time and by w.hat authority was this done? 90. Was there always in the novitiate a master of novices duly appointed or elected (c. 560) ? 91. Have the novice master and his socius all the qualifications and all the requisites prescribed by the common law (c. 559, § 1, 2) and the cgnstitutions, or did dispensations have to be asl~ed for" and obtained ? 92. A~ the master and socius free from all offices and minis-~ tries in or out of the house which might interfere with their care a'nd direction of the novices( c. 559, § 3)? 93. Did all the novices, according to c. 569, § 1, before the first profession of simple vows, freely cede the administration, and either cede or dispose of the use and usufruct, of their propett~y? 94. In case the aforesaid cession and disposition were n6t:':duly made before the profession, or in case new property was acquired thereafter, were they made or completed after the profession (c. 569, § 2)? 95. Were any changes of the aforesaid cession and disposition after the profession made always in accordance with c. 580, § 37 96. Did the novices of the monasteries of simple vows, before their first profession of temporary vows, freely make a will in due.: form, valid according to the civil law, regarding their present or future property (c. 569, § 3)? 97. Were any changes in this will which may have been made after profession, made according to c. 583, 2°? . .: 98. Do the superior and council carefully and constan.tly keep-a strict watchfulness as regards admissions? ¯ 99. Has the first profession, after eight 'full .days of spiritual exercises, always been made validly and licitly according to law and the constitutions (cc. 572, 573, 575)? 100. Did the superioresses, two months before admission to the noviceship, and to the first temporary profession, and to perpetual profession, give timely notice to the local ordinary (c. 552, § 1), so that he or his delegate might gratuito.usly conduct the canonical-ex-amination regarding the free and conscious will of the postulant or candidate (c. 552, § 2)?. : 101. Was the prescribed examination always made? ' 102. Is the dowry obligatory, or, on the contrary, is it left en-. tirely or partly optional (c. 547, § 3) ? 262 September, 1954 QUINQUENNIAL REPORT . 103. Was the delivery of .the dowry made according to law (c. 547, § 2) and the constitutions? 104. Were the dowries, immediately after the first profession, always invested by the superioress, with the deliberative vote of her council and the consent of the ordinary of the place where the capi-tal of the dowries is kept (c. 549) ? 105. Were the dowries spent or encumbered in any way before the death of the religious concerned? If so, by what authority Was this done? Were the dowries so spent or encumbered, even though it was done after obtaining lawful permission, afterward restored or cleared of the encumbrance? What is their condition at the present time (c. 549) ? 106. Where and how are the dowries administered? Are the rules of law faithfully observed regarding their administration (cc. 550, 535, § 2)? 107. Is all property which is brought in as dowry, even though it be in excess of the sum required for a dowry in the constitutions or even though there be in ihe congregation no obligation to bring in a dowry, accepted, invested, administered, etc. with the observance of the norms which govern dowries? 108. In case of the departure of a professed religious, for what-ever was needed that she might safely and decently return borne and likewise the personal belongings which t.he novice brought with her at her entrance, in the condition in which they were when she left, restored to the religious departing or transferring~ without the in-come which had a.lready accrued (cc. 551, 570, § 2)? 109. In case of the departure of a professed religious who had been received without a dowry or with an insufficient one, if she was unable to provide for herself out of her own property, did the insti-tute out of charity according to law (c. 643, § 2), give her what-ever was needed thatshe might safely and decently return home and be fittingly supported for a tim~? 110. What, if any, dispensations were necessary for the pro-nouncement of the vows? 111. How many and what sanations-were afterward necessary? 112. Were the temporary vows which are prescribed by law and by the constitutions (c. 574, § 1), when the tittle for which they were taken had elapsed (c. 577, § 1), always renewed according to law (c. 577, § 2), so that no one ever remained without vows? 113. How often was the temporary profession extended beyond 263 QUINQUENNIAL REPORT Reoieta for Religious the six-year period allowed by law, and by what authority was this done (c. 574, § 2)? 114. ]Did all the professed of simple vows in orders, within sixty days before their profession of solemn vows, duly make the prescribed renunciation of the property which they actually pos-sessed, in the form of a true cession but not in the form of a will, to whomever they chose, on condition of their future profession (c. 581, § 1)? 115. After the profession was made, were all things immedi-ately done which were necessary in order that the renunciation be effective in civil law (c. 581, § 2) ? 116. Did the superior who received the solemn profession give notice of it to the pastor of baptism in accordance with cc. 470, § 2, 576', § 2? ARTICLE II Concerning the relicjious life and discipline 117. Is perfect common life according'to c. 594, the Rule, and the constitutions observed everywhere? 118. What has been done and is being done positively to safe-guard and promote the virtue and. spirit of poverty? 119. Do superiors and officials, out of religious charity and in order to ward off from the religious occasions of sinning against poverty, provide, within the limits of poverty itself, what is neces-sary and appropriate in the way of food, clothing, and other things? 120. Do they allow the religious to ask for or receive these things from externs? 121. Are the sick and the aged religious, attended to with special care and helped in both body and soul with paternal charity, so that, within the limits of religious poverty, they lack nothi'ng which seems necessary for the recovery ot their .health and for their spir-itual consolation? 122. Did all superiors make it a matter of conscientious duty to be attentively vigilant regarding those things, both in and out of the house, which may easily contain dangers against religious chas-tity ? 123. What kind of cloister is observed? Are the places subject to cloister clearly marked and sufficiently guarded? Are the pre-scriptions of the law and of the constitutions regarding cloister faithfully observed (cc. 589-599; 604) ? 264 ~epte,-nber, 124. frequent, principal 125. 1954 QUINQUENNIAL REPORT Were the cases of dispensation from the law of cloister either for going but,- or for entering? Which were the ones? Are difficulties experienced in the observance of cloister, esl~ecially when nuns~ are engaged in the works of the apostolate, of education, etc. ? 126. a) Are the parlors so arranged that what goes on in them ~an be seen from the outside? b) Is the frequency of parlor visits regulated according to the constitutions and religious prudence? 127. Do the rooms which are reserved for chaplains and confeS-sors or preachers have a separate entrance and no internal communi-cation with the quarters of the religious? 128. Is religious discipline observed, and is the,government of superiors made easy by the docility of the subjects? Was it neces-sary often to impose formal precepts in virtue of the vow of obedi-ence? 129. Were such precepts given in due form according to the 'constitutions, and always for a grave reason? 130. Are the Rule and the constitutions faithfully observed (c. 593) ? 131. Are the Rule and the constitutions read publicly at the prescribed times (c. 509, § 2, 1°) ? 132. Do superiors see to it that in all the houses the exercises of piety which are prescribed for every day, every week, every month, every year, or for other fixed times, are faithfully and worthily per-formed according to the constitutions? 133. Do superiors see to it that all the religious: a) Make a retreat every year? b) ,Are present at Mass every day if not legitimately pre-vented ? c) Give themselves to mental prayer every day? d) Attend earnestly to the other offices of piety which are prescribed by the rules and constitutions (c. 595, § 1, 1 ° and 2°) ? 134. Do superiors see to it that all the members are able to be present at community exercises? 135. If choir service is prescribed by the constitutions, is it held exactly and worthily in each of the houses according to the same constitutions and the common law (c. 610, § i), the religious who are bound to choir and not actually lawfully impeded being present? 265 QUINQUENNIAL REPORT 136. Do superiors see to it that priests, clerics in major orders, and the solemnly professed, who were absent from choir, recite the Divine Office privately with attention and devotion (c. 610, § 3) ?. 137. Are the relations between the different members of the house, between superiors and subjects, etc., characterized by a spirit of true charity? 138. Are defects against charity severely corrected? 139. Are superiors watchful that no book~ be used, whether in manuscript or published form, which are not entirely safe? 140. Are the spiritual books which, according to law, the reli-gious use privately, approved by the Church and in keeping with the religious state, and suitable for the spiritual welfare of the indi-vidual ieligious to whom they are permitted? ARTICLE III Concernincj those Who have departed or been dismissed and others who leave the institute 141. a) How many in the house, at the expiration of their. vows, did not renew them, either because they chose not to do so or because they were not allowed to do so? b) How many of the professed of temporary vows were dispensed from their vows during this period, and how many of the professed of perpetual vows were dispensed? 142. Were those who were dispensed from their vows at their own request or with their consent, forced or, without serious and grave reasons and precautions, permitted to leave the religious house before the rescript was duly executed? 143. How many transfers, if any, were there to another insti-tute ? 144. How many apostates and fugitives, if any, were there during the five-year period? 145. a) Since the last report, how many of the professed of temporary vows and how many of the professed of perpetual vows have been dismissed? b) In the dismissal of religious, whether of" temp~[ary or of perpetual vows, were the norms of the common law "('cd." 647, § 2, 4°; 649-672) as well as those of the constitutions observed? Was the same done in regard to not admitting the prqfe~se~l 0f ~emporary vows to the renewal of their vows or to perpetu~il pro-fession (c. 637) ? 266 September, 1954 QUINQUENNIAL REPORT. 146. Were the dismissed of 'temporary vows, while the recourse duly made within ten days was pending (c. 647, § 2; S. C. of Reli-gious, 20 July 1923, AAS, XV [1923], 457), and the dismissed of perpetual vows, before the decree or judgment of dismissal had been confirmed by the Sacred Congregation (cc. 652, 666). forced to leave the institute? 147. What were the cases, and the causes which led to them,, among both the professed of temporary vows and those of per-petual vows, in which they were either sent back to the world on account of grave scandal or very grave harm (cc. 653, 668) or dis-missed by the law itself :(c. 646) ? 148. How many ~ses of exclaustration were there, if any? Were the causes carefull) and conscientiously pondered in the pres-ence of God before the petition was recommended and the rescript executed ? 149. Does the institute take care: a) That indults are renewed in due time, if it seems neces-sary to ask for an extension? b) That the persons who are excloistered lead a worthy religious life and return as soon as possible to the cloister? 150. Do superiors see to it that subjects remain out of the house only for a just and grave reason and for the shortest possible time, according to the constitutions (c. 606, § 2) ? 151. Were 'the prescribed suffrages faithfully and promptly per-formed for all the deceased? " " 152. Do superiors, in accordance with c. 509, § 2, 2°, give to those religious who belong to the class of conversi, instruction in Christian doctrine? And do superiors, carefully attend to the training of these same religious, both before and after their profes-sion, especially during the earlier years, according to the offices~ which are entrusted to them? 153. Do superiors with paternal charity diligently provide also for the bodily health of the conuersi or coadjutors? CHAPTER III C;ONI31:RNING THE WORKS AND MINISTRIES OF THE MONASTERY 154. What works are carried on in the house (apostolate, edu-cation, manual labor for pay) ? 155. Was begging from door to door, according to law 267 QUINQUENNIAL REPORT Reoieu2 for Religious (cc. 621, 622) and their own constitutions, done with the required permissions ? 156. Moreover, in begging, were the rules of law (c. 623), the instructions of the Holy See (c. 624), and the norms of the con-stitutions observed ? 157. What precautions are taken in this communication with seculars to avoid harm to the religious and scandal to seculars? 158. How often and by what superiors are the books of Masses of each house examined and signed? 159. As regards the manual stipend of~ Masses, did all the houses obser;ce the decrees of the local ordinaries and the customs of the dioceses according to cc. 831, §§ 2-3; 832? 160. In each of the houses were the obligations of Masses, both perpetual and manual, faithfully satisfied in due time according to cc. 834, 15177 161. Were any special concessions made in this matter, either as regards the reduction of the stipends or intentions, or as to deferring the celebration of the Masses? If so, what were they? CONCLUSION A ~summary compara÷ive judcjmenf recjardln9 fhe stale of fhe monas.fery 162. Is the autonomous monastery or house fully self-sufficient with regard to the personnel needed to fill the various offices of gov-ernment and to carry out its proper work, also with regard to relig-ious formation, as well' as with regard to economic means, so that regular observance can flourish fully? 163. What is to be said about the desire for and the actual striving toward evangelical perfection on the part of the members (cc. 487, 488, 1°) ? 164. In this respect is there in the institute progress.or retro-gression as compared with the preceding five-year period, and how is this manifested or proved? What are the reasons for either the progress or the retrogression? 165. What has been done by superiors during the five-year period to promote the tendency toward perfection and to prevent relaxation? 166. What is to be said summarily about the observance of the: vows and of the provisions of canon law, the Rule, 'and the consti-tutions, both absolutely and in comparison with the preceding five- 268 September, 1954 REGIONAL CONFERENCES AND WORKSHOPS year period ? 167. What are the points of religious discipline which are more easily and frequently violated? I68. What causes may be assigned for the progress in religious observance or for its decline? 169. What has been done by superiors to secure faithful and ~omplete regular observance? 170. As regards capital and finances what is the condition of the house in itself and in comparison v~ith the preceding five-year period ? 171. To what causes is the growth or diminution of capital and income to be attributed ? Given at Rome; from the headquarters of the S. Congregation ~of Religious, December 9, 1948. ALOYSIUS CARD. LAVITRANO, Prefect FR. L. H. PASSETTO, Secretaru REGIONAE CONFERENCES AND WORKSHOPS 1954-55 OF THE CATHOLIC: HOSPITAL AssoCIATION This year's program includes eight such special conferences., The first general subject, The Improvement of Patient Care, is pre-sented for religious in large hospitals on October 4 to 6,.1954, at the Sheraton Hotel,'St. Louis, Missouri. For religious in small hospitals another regional workshop on this subject will be presented Novem-ber 28 to 30, 1954, also at the Sheraton Hotel in St. Louis. Conferences on Medical-Moral Problems are also planned. These special group meetings are presented under the direction of Reverend Gerald Kelly, S.J., of St. Mary's College, St. Marys, Kansas, con-sultant for the Association's activity in this field. The first is to takd place at St. Michael's Hospital, Grand Forks, North Dakota, October 25 to 27, 1.954. Two others are in the process of development--one for the East. ¯ and another to be held in the Mid-West. Further announcement will be made when this information .is available. On January 17, 18, and 19, 1955, at the Sheraton Hotel in St. Louis, Missouri, there will be a Special Conference for Treasureis (Continued on page 272) ¯, o 269 Questions and Answers 26 Suppose a sister can hear only one Mass on Sunday and during thai' Mass she performs her duty of saying her morning prayer or reading the, Liffle Office: is it possible to fulfill both th~se obligations at one and the same time, according to the mind of the Church? As regards merely the fulfillment of the diverse obligations, there seems to be no difficulty. Even the serious obligation (e.g., of a deacon or subdeacon) of reciting the Divine OtSce in private can be fulfilled while one is hearing a Mass of obligation. Certainly, there-fore, the sister's lesser duties of saying morning prayers or of recit-ing the Little Office can be fulfilled during a Mass of obligation-- unless the constitutions expressly provide otherwise. The "mind of the Church" for religious includes more than the mere fulfillment of obligations; it includes not only what is neces-sary but~ what is appropriate. And in the sense of what is appropri-ate it is certainly the mind of the Church that the prayers prescribed for religious, even when the prescription does not bind under pain of sin, should ordinarily be said at some time other than the 'Sunday Mass of obligation or the weekday community Mass. The saying of such prayers during these Masses should at most be merely by way of exception, e.g., because of the special pressure of other duties. And it seems to us that in these exceptional cases it would be better to follow the Mass in the usual way and to omit the other prayers. If conditions become such that tl'iis "pressure pf other duties" is habitual and not merely exceptional, then superiors should see to it that these ~otber duties are lessened so that their subjects have time for their prayers: --27m If one is rushed at confession time and in the confusion fails to make an act of contritlon.in.the confessional, is the confession invalid? True contrition is certainly necessary for valid absolution; and' according to most theologians some external manifestation of this contrition is also required for validity. But this external manifesta-tion of contrition does not have to be according to any .set formula,. nor does it even have to be expressed in words. A dolorosa confes- 270 QUESTIONS AND ANSWERS sio--tbat is, confession itself when sincerely made with a view to receiving absolution by one who, has internal sorrow-~-is~a suffi'cient external sign of the contrition; and absolution given to one who has made such a confession is certainly valid. It is true that we should always train the faithful to make a verbal act of contrition in the confessional, after having confessed their sins. But the making of this verbal act is rather a matter of good procedure--and for some people a means of being sure ot: the requisite expression of sorrow--than an absolute essential As for the case proposed in the question: we would tell any sin-cere religious or devout lay person that the absolution was undoubt-. edly valid and tbat there is no reason for anxiety. --28-- Is a sister superior justified in insisting that her subjects must not drink water before Holy C;ommunion unless there is some real necessity for doincj so? Accordin~ to the ApOstolic Constitution Christus Dominus plain water no longer breaks the Eucharistic fast. No reason either of nec_essity or even of special utility is required for drinking water before Holy Communion. Consequently, a religious superior is no more justified now in insisting that subjects should not drink water without necessity after midnight than she would have been justified before .3anuary 16, 1953, in insisting that subjects should not drink water without necessity before midnight. m29D Is it ever permissible to receive Hob/ Gommunlon without flrs~ cjo[ncj to confession when one has committed a mortal sin? Canon 856 states that one who is conscious of having committed a mortal sin shouldnot receive'Holy Communion without first go-ing to confession. This is the ordinary rule. The canon adds, bow-ever, that in a case of urgent necessity, when there is no opportunity of going to confession, one may receive Holy Comunion after having made an act of perfect contrition. There are many aspects to this question; and all of them require careful explanation. For such explanation the questioner is referred to the article "Confession befo*re Communion," in REVIEW FOR RE-LIGIOUS, XII (May, 1953), 135-50. : 271 Q~JESTIONS AND ANSWERS Re~;iew lot Religious --30-- /. If one is in doubt about having given the consent necessary-'for a mortal sin, is it preferable to abstain from Holy Communion until one can get to confession? Generally speaking, it is not preferable.to omit Holy commun-ion; although it might be preferable in some cases, e.g., b~cause a person has a special proneness to laxity. The proper judge c~f such a case is the spiritufil director or confessor of that person. Although it is certainly not obligatory and generally not even preferable to omit Holy Communion because of a do.ubt; yet it is at least advisable--and in our opinion obligatory--for one who has d really solid doubt (and not a mere scruple) about having committed a mortal sin to take some reasonable means of making sure he is in the state of grace before he receives Holy Communion. In the case proposed in the question a reasonable means would be to make an act of perfect contrition for all one's sins, including the doubtful matter. This problem of doubt is also explained more fully in the article referred'to in the preceding question, pp. 139-40. Regional Conferences and Workshops (Continued from page 269) and General Accountants of Religious Groups Conducting Hospi: tals. This particular meeting is especially planned by the Assoda-tion's Council on Financial Management and will focus upon poli-cies, techniques, and procedures involved in the handling of financial affairs of these groups. Other meetings for special groups have also been scheduled. These include a Conference on Collegiate Programs in Nursing Edu-cation at the Sheraton Hotel, St. Louis, February 19 to 21, 1955; a Conference on Accounting for Administration (especially for the small hospital) at the Hotel Piedmont, Atlanta, Georgia, April 18 to 19, 1955; the Western Conference of Catholic Hospitals is spon-soring a Workshop on Purchasing for Hospital Purchasing Officers on April 23 to 24, 1955, at St. Mary's Hospital, San Francisco: also a Conference on Public Relations for Administrators and Public Rela2 tions Officers of Catholic Hospitals--April 23 to 24, 1955, also St. Mary's Hospital, San Francisco, California. 272 THE NEW TESTAMENT. By James A. Klelst, S.J., and Joseph M. Lilly, C.M. The Bruce Publlshln9 Co., Milwaukee. 1954. Pp. bg0. $5.00. The work of Fathers Kleist and Lilly as presented in this book is a marked example of the progress which Scriptural studies in general and New Testament efforts in particular have made in the last fifty years. A quarter of a century ago, appreciating the ad~ vances scholarship had made in the study of the post-classical Greek language as well as in Hellenistic civilization, Father Kleist surmised that the gospels translated from the Greek of that period might convey to the Christian reader a better understanding of Christ's life and message than could be derived from the more or less slavish ren-dition from the Latin Vulgate into quite antiquated English phrase-ology which was' all.tbat the Catholic reader had; he considered that such a translation would afford Catholics the opportunity, in a prac-tical way, of realizing the hope whicb the Church was expressing-- namely that her members should read the Bible more assiduously. He set himself to that task, and the result of his labors makes up nearly half of the present volume. The gospel translation is in clear, flowing, modern literary Eng-lish; it conveys the G/~eek thought accurately. To achieve this ac-curacy the translation interprets the meaning of words and phrases, uses synonyms for the same Greek word to bring out the shades of thought, employs expressions which do not require the learning of a theologian or of an expert exegete to grasp. The word pneutna, for example, is not always translated by "spirit" and the passages in which this word occurs are so well phrased that no commentary is required to explain them. Thus: "Blessed are the poor in spirit" (Mr. 5:3) becomes, "Blessed are the humble souls"; "And sighing deeply in spirit" (Mk. 8:12) becomes, "He sighed from the depths of his soul"; "When Jesus saw the Jews weeping .he grbaned in spirit and was troubled" (Jo. 11:33) becomes, "The sight of them stirred Jesus deeply and shook his inmost soul." There is a pleasing, natural ease, simplicity, and spontaneity throughout the translation. Christ's Words are not, "Woman, thou art delivered from thy in-firmity" (Lk. 13:12), but, "My good woman, you are now rid of your infirmity." Notabl.yhappy is the rendition of 3o. 3:8 which, 273 BOOK REVIEWS Review for Religious instead of, "So is everyone who is born of the Spirit," reads, "Some-thing like this takes place in everyone born of the Spirit." What~- ever notes are appended to the gospels are the work of Rev. Henr~; Willmering, S.J., New Testament professor at St. Mary's College, St. Marys, Kansas. The notes are always pointed, clear, concise. All the rest of the translation in this volume is the product of Father Lilly. Emboldened by the various encyclicals on Biblical studies from Leo XIII to Pius XII, his experience as a seminary" professor ot: Sacred Scripture indicating the need of a good transla-tion from the Greek, Father Lilly generously undertook to do all the rest of the New Testament, a task which Father Kleist had said he would never venture to do~ Father Lilly succeeded admirably in his efforts. He concentrated his best energies on the letters of the Apos-tles; only secondarily did he give consideration to the narrative of the Acts of the Apostles. The result is that this narrative does not vary in any notable way from the Confraternity translation, for the phraseology of the two translations is often identical. But in the letters and in the Apocalypse, Father Lilly took greater liberty to clarify the meaning of the texts. A few instances of his excellent work may be here cited: "Who have the fathers, and from whom is the Christ according to the flesh," he expresses as, "The patriarchs are theirs, and from them has been derived the human nature of Christ" (Rom. 9:3). The less intelligible wording of "the work of each will be made manifest, for the day of the Lord will declare. it, since the day is to be revealed in fire. The fire will assay the quality of everyone's work: if his work abides which he has built thereon, he will receive reward; if his work burns he will lose his. reward, but himself will be saved, yet so as through fire" (1 Cor. 3:13-15) is clarified thus: "Each individual's work will be made manifest. The day will make it known because fire will lay it bare, and will test the quality of each individual's work. If the work any-one has put into the superstructure stands firm, he will be rewarded, but if anyone's work is burned up, he will suffer a loss, yet he him-self will be saved, though only by passing, so to speak, through fire." Simple sentences and expressions are expertly turned. Apoc. 4:2 may serve as one example: "Immediately I was in the spirit, and behold there was a throne in heaven," gets this phrasing: "Suddenly I was thrown into an ecstacy. To my surprise, there was a throne set up in heaven." This book is the latest and till~ now the best product of a happy I 27.4 September, 1934 BOOK REVIEWS tendency to which New Testament studies have been yielding in recent years amongst Catholic'English-speaklng scholars. It is a co-ordinated result of two lines of modern effort: to translate from tile Greek rather than from the Latin ~Vulgate, and secondly, to make the translations interpretative rather than rigidly literal. In 1901 Father Seymour Hobart Spencer, O.P., laid a milestone when he translated the four gospels from the Greek; before he died in 1913 he had finished the entire New Testament. Not until 1937, how-ever, was his entire opus published for the first time. Leo XIII's Providentissimus Deus lent spark to this line of effort, and in the 1930s the Westminster Version of the New Testament from the Greek appeared. Both Father Spencer, however, and the Westminster translators employed a prudent restraint in their venturesome task. They kept themselves considerably constrained and adhered largely to literalness in their translations. Yet there was a kind of restiveness arising amongst scholars to offer a translation which would be quite sufficiently interpretative and would' not require much comment of exegetes to explain the meaning of the text. This restiveness began to assert itself in the 1940s. It chose as the object on which it could exercise itself the Latin Vulgate and the reason for this choice was that the more in- .terpretative translation could be read at the Catholic church services. In 1941 the Confraternity translation of the New Testament ap-peared in the United States, and its purpose was rather to modernize antiquated expressions than to translate with the freedom which interpretation requires; but three years later Msgr. Ronald Knox published his work in England with a freedom and ease of phrase-ology hitherto unemployed, modestly interpreting the meaning of the Vulgate. Both these translations, as well as those from the Greek mentioned above, were quite well accepted generally, though in cer-tain circles they did suffer severe criticism. There was something of heroism, tberefore, in carrying out to completion the present work, since this volume, no doubt, will be criticized for precisely the two characteristics which make it a sign of true advancement in .scholarship: it is a translation from the Greek; it is made with a considerable amount of freedom to express in an interpretative Catholic way what the inspired authors of the New Testament are trying to say. The book seems to be a must in the libraries of theologians, scholars, exegetes, priests, and laymen who are" interested in understanding the New Testament. It is not, 275 BOOK REVIEWS Review for Religious however, the last product of the trend from which it evolved. Some future translator from the Greek may interpert more easily and more clearly passages like 1 Cor. 7:29-35; 9:24-27; 10:29 and 30; but that must await the time when Catholic readers will have become more adjusfed to having a clear, expository text before them to ponder. The present work will help toward that adjustment and is paving the way toward the entrance of the Word of God into the hearts of men.--EDWARD J. HODOUS, S.J. THE CHURCH AND INFALLIBILITY. By Dom B. C. Buffer. Sheed and Ward, New York. 1954. Pp. 230. $3.50. Back in 1889 Dr. George Salmon, Provost ok Trinity College, Dublin, published The Infallibility of the Church, a celebrated pole-mical work in which he vigorously attacked and in the minds of many contemporary Protestant readers thoroughly demolished the "Roman" position on the nature of infallibility, the primacy and infallible teaching authority of the Roman Pontiff, and the legiti-macy if tradition as a font of divine revelation. Two years ago an abridged edition of this work came from the press, and it is in the hope of breaking a lance or two with the "abridged Salmon" that the Abbot of Downside, Dora Christopher Butler, a frequent and gifted contributor to The Downside Review, has e'ntered the lists with the book here under r'eview. It will be no surprise to those who know Dom Butler's profi2 ciency in the field of Patristics and Early Church History to dis-cover that in this altogether irenic rebuttal the Abbot of Downside has time after time driven home through the chinks in Dr. Salmon's armor, chinks that have been in not a few places widened consider-ably by the scientific findings and the more balanced historical eval- .uations of the past fifty years. If the work will prove an ornament to the apologetic section of the school or community library, it may still be said (and I think that Dom Christopher would be the first to agree) that the book is not intended as an organized positive ex-position of the Church's infallibility, its meaning, its necessity, its causes, its organs; nor despite its clarity of presentation and cogency of argumentation will it supply for such an exposition. The reader destined to profit most from the book will be the reader who has already a firm grip on the fundamental principles of the th.eology of the Church, her organization and doctrinal mission. -~S. E. DONLON, S.J: 2 6. September, 1954 BOOK REVIEWS MARY IN OUR LIFE. By William G. Most, Ph.D.P.J. Kenedy and Sons, New York. 19S4. Pp. 323. $4.00. Mar~l in our Life was first written as a series of chapters for Mariology study clubs at Loras College, where the author is associ-ate professor of classical languages. It has the double merit, there-fore, of being instructive in subject matter and at the same time per-sonal and direct in its manner of presentation. The body of the book is divided into twenty-three chapters of about ten pages each that range over a wide area of patristics, dogma, ascetics, and liturgy in their bearing on the general theme that "since God has given Mary an all-pervading place in His scheme for the redemption of man, it follows that if we wish to grow in love of God . . . we will give Mary a corresponding place in our soul-life." Chapter titles like The Popes and Co-redemptrix, Mary on Calvary, Mystical Rose, Spouse of the Holy Spirit, Marian Visions and Revelations suggest the balance of doctrine and devotion which the writer set himself to achieve. The strictly dogmatic section cov-ers the first sixty-five pages, in which the main purpose is to analyse the recent papal statements on Mary's place in the economy of sal-vation. In the remaining fifteen chapters, the principles of the spiritual life are explained in their relation to the Mother of God as the perfect model of sanctity and the channel of all graces. The longest chapter in the book, Pondering in Our Hearts with Mary, is an earnest apologia for the practice of mental prayer among the laity, in imitation of the Blessed Virgin, "whose communion with God in mental prayer or meditation was constant." Eminently prac-tical, it is intended to answer the objection that "Formal meditation may be all right for priests and religious, but how could a working man or woman or a housewife manage to undertake so complex an exercise?" Each chapter is followed by a set of notes, up to several pages in length, which give the sources for the quotations used and further explanation of various problems in the text. Particularly commendable is the frequent use of primary sources, e.g., from the Fathers, papal documents, and writings of the saints. By actual count, there are 530 reference notations, with an emphasis on mod-ern writers such as Garrigou-Lagrange. The latter part of the book contains an Appendix and a set of Questions for Discussion. The Appendix supplies a certain amount of documentary detail that was properly omitted from the body of the book, for example, a llst of passages from the Fathers on the 277 BOOK ANNOUNCEMENTS Review for Religious New Eve, papal texts on the question of Mary's Co-redemption of the human race, St. Dominic as author of the Rosary, and the his-toricity of the vision of St. Simon Stock. The Questions for Dis-cussion are intended for private, class, or study-dub use. Approxi-mately two hundred questions, answerable from the text, are pointed to arousing ~houghtful reflection: for instance, "Did Mary merit to be the Mother of God? . . . Is devotion to Mary optional?" As an instance of the mature balance which characterizes the en-' tire book may be cited the treatment of Marian Visions and Revela-tions. With scores of possible pitfalls, the author carefully dis-tinguishes the meaning and necessity of private and public revela-tion, explaining that "ali the means that we need for salvation are contained in public revelation." Some people, he complains, practi-cally identify their devotion to the Mother of God with recounting the stories of visions and revelations. "On the other hand, through the right attitude we can derive great value from the messages given to us by Our Lady in such genuine apparitions as those at Lourdes and Fatima," whose genuinity is attested by the Church's official ap-proval.-- JOHN A. HARDON, S.J. BOOK ANNOUNCEMENTS BRUCE PUBLISHING CO., 400 N. Broadway, Milwaukee 1, Wis. The Catholic College in the World Today. By Edward A. Fitzpatrick. The author, retiring president of Mount Mary College, here weaves into book form a series of addresses about Catholic col-lege education. He stresses the opportunity of the Catholic college to leaven present-day American culture with the riches of Catholic cul-ture, particularly its emphasis on moral and spiritual values and its focus on the importance of the individual. He looks to crusading graduates to assume their manifest duty to carry out this mission. Pp. 269. $6.00. His Heart in Our Work. Thoughts for a Priestl~t Apostolate. Edited by Francis L. Filas, S.J. This book is a collection of articles selected from Alter Christus, the periodical published from 1937 to 1950 as an American quarterly bulletin of The League of Sacerdotal Sanctity. Although the essays here presented were originally meant for priests, to provide them with material for meditation and with exhortation in their work, still they will benefit religious .and others 278 September: 1954 BOOK ANNOUNCEMENTS as well. The brevity of the articles (few run over five pages) and the pleasing variety of subjects included (Holy Spirit, Sacred Heart, B1. Virgin, St. Joseph, Apostolate, Prayer, Virtues, Liturgy) m