PUBLISHED ; https://bristoluniversitypress.co.uk/covid-19-in-the-global-south ; Bristol ; The world has been convulsed by the COVID- 19 (coronavirus disease 2019) pandemic. The virus has caused untold misery both directly and indirectly to people around the world and its effect on societies and economies globally has been catastrophic. International travel has ground to a near halt, the global economy has stalled and many countries around the world are in government- enforced 'lockdowns'. Numerous countries have entered deep recessions and many global value chains have experienced massive disruption as a result of both demand, and in some cases, supply shocks, sending reverberations through the value chains of suppliers with negative multiplier and accelerator effects. Such economic shocks are largely an outcome of government policy responses to the pandemic and will have cascading effects both socially and economically for many years to come (OECD, 2020). Notwithstanding the billions of lives that have been adversely affected and the hundreds of thousands of deaths resulting from it, the pandemic has also exposed further serious flaws in the architecture of international development.In the Global North, the purpose of lockdowns has been to slow the spread of the disease and prevent healthcare systems from being overwhelmed. The countries of the Global South appear to be affected differently, although this is changing as the geographic epicentres of the disease shift. In the developing world, lockdowns were put in place quickly, with often severe livelihood consequences given high levels of dependence on the informal sector for survival, and the general absence of widespread health, social security and public policy assistance measures. Thus, the 'secondary effects' of the crisis are more evident in the Global South, although many countries, as of mid- 2020, have now lifted their lockdowns. These countries are also particularly vulnerable to systemic, structural effects (Hulme and Horner, 2020) and their amplification through interaction with wider contradictions and tendencies.Proponents of unregulated global economic integration argue that this model is universally beneficial for all market participants. However, COVID- 19, along with the previous 'global' financial crisis and the coming climate one exposes the contradictions and vulnerabilities of unmanaged interconnection. In a sense we can view connection as contradictory, temporally, as it generated economic growth, but is now associated with synchronized worldwide economic downturn – the most severe since the Great Depression. The contagion of COVID- 19 was mirrored by the financial contagion in the first decade of the 21st century. This in turn has been layered upon more regionally specific crises, such as the persistent developing world debt crisis and adverse effects of the International Monetary Fund/ World Bank structural adjustment programmes, which eviscerated healthcare and education systems in the countries in which they were imposed. A widely applied model of austerity in the aftermath of the North Atlantic financial crisis of 2008 further undermined many attempts at socioeconomic development around the world.The so- called 'secondary impacts' of the pandemic in the Global South then are all the more severe as a result of the layering of cumulative crises, like a palimpsest, in Least Developed Countries (LDCs). This is most visible in the predominant economic form that exists in LDCs, the informal economy. Indeed, if we include subsistence agriculture as part of this, more than 85 per cent of the labour force in Africa, for example, are found in that sector. This is partly a result of the hollowing out of the formal sector (both public and private) arising from the aforementioned processes of globalization (debt, enforced adjustment and austerity). The marginal productivity of labour in the informal sector is low and so people who work in it tend not to have much in the way of savings, leaving them vulnerable to shocks such as COVID- 19 and the inability to earn a living in life under state lockdown. At the same time, the dominance of the informal sector makes for low tax returns across the Global South and the consequent under- funding of health and social care systems. For example, China's donation of four ventilators to South Sudan during the pandemic reportedly trebled the number available in that country and ten African countries were reported to have no ventilators at all (McLean and Marks, 2020). Thus, crisis compounds crisis and systemic vulnerability is accentuated by exposure to and incorporation into a global system characterized by combined and uneven development.This collection explores a number of the issues that arise for the Global South in the grip of a global pandemic. Contributors have been drawn from various sectors and contexts and have specialist knowledge of a range of issues relevant to the impact of this pandemic on the Global South. Contributors focus on the medical impacts, gender equality, migration, economic inequality and (among other issues) the accentuated risks faced by vulnerable populations, such as those in prison or working in the 'gig' economy. The contributors also consider appropriate responses across scales and time. In the first phase of the pandemic – and thanks largely to warnings from Chinese doctor Li Wenliang and staff at the World Health Organization (WHO) – the public health response was properly recognized as being the most immediate challenge. In subsequent phases, economic effects and interactions with public health and care systems assumed greater prominence. Both phases require appropriate responses and changes in governance, public policy (both locally and globally) and shifts in the culture of public responsibility. It is these issues and the responses that this book analyses.The pandemic is rapidly evolving and its multiple impacts across geographies and societies are, as yet, not fully clear. In the Global South, the impact is set to reshape life experiences in the long term, with more profound and complex implications, and with a depth and scale of disruption that demands unprecedented solidarity and international cooperation. If we are to build a more just and resilient world post- COVID- 19, we need to understand, debate and chart the issues involved and what effective responses are.
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My first post described a few anecdotes about what a warm person Bob Lucas was, and such a great colleague. Here I describe a little bit of his intellectual influence, in a form that is I hope accessible to average people.The "rational expectations" revolution that brought down Keynesianism in the 1970s was really much larger than that. It was really the "general equilibrium" revolution. Macroeconomics until 1970 was sharply different from regular microeconomics. Economics is all about "models," complete toy economies that we construct via equations and in computer programs. You can't keep track of everything in even the most beautiful prose. Microeconomic models, and "general equilibrium" as that term was used at the time, wrote down how people behave — how they decide what to buy, how hard to work, whether to save, etc.. Then it similarly described how companies behave and how government behaves. Set this in motion and see where it all settles down; what prices and quantities result. But for macroeconomic issues, this approach was sterile. I took a lot of general equilibrium classes as a PhD student — Berkeley, home of Gerard Debreu was strong in the field. But it was devoted to proving the existence of equilibrium with more and more general assumptions, and never got around to calculating that equilibrium and what it might say about recessions and government policies. Macroeconomics, exemplified by the ISLM tradition, inhabited a different planet. One wrote down equations for quantities rather than people, for example that "consumption" depended on "income," and investment on interest rates. Most importantly, macroeconomics treated each year as a completely separate economy. Today's consumption depended on today's income, having nothing to do with whether people expected the future to look better or worse. Economists recognized this weakness, and a vast and now thankfully forgotten literature tried fruitlessly to find "micro foundations" for Keynesian economics. But building foundations under an existing castle doesn't work. The foundations want a different castle. Bob's "islands" paper is famous, yes, for a complete model of how unexpected money might move output in the short run and not just raise inflation. But you can do that with a half a page of simple math, and Bob's paper is hard to read. It's deeper contribution, and the reason for that difficulty, is that Bob wrote out a complete "general equilibrium" model. People, companies and government each follow described rules of behavior. Those rules are derived as being the optimal thing for people and companies to do given their environment. And they are forward-looking. People think about how to make their whole lives as pleasant as possible, companies to maximize the present value of profits. Prices adjust so supply = demand. Bob said, by example, that we should do macroeconomics by writing down general equilibrium models. General equilibrium had also been abandoned by the presumption that it only studies perfect economies. Macroeconomics is really about studying how things go wrong, how "frictions" in the economy, such as the "sticky" wages underlying Keynesian thinking, can produce undesirable and unnecessary recessions. But here too, Bob requires us to write down the frictions explicitly. In his model, people don't see the aggregate price level right away, and do the best they can with local information. That is the real influence of the paper and Bob's real influence in the profession. (Current macroeconomic modeling reflects the fact that the Fed sets interest rates, and does not control the money supply.) You can see this influence in Tom Sargent's textbooks. The first textbook has an extensive treatment of Keynesian economics. It's about the most comprehensible treatment there is — but it is no insult to Tom to say that in that book you can see how Keynesian economics really doesn't hang together. Tom describes how, the minute he learned from Bob how to to general equilibrium, everything changed instantly. Rational expectations was, like any other advance, a group effort. But what made Bob the leader was that he showed the rest how to do general equilibrium. This is the heart of my characterization that Bob is the most important macroeconomist of the 20th century. Yes, Keynes and Friedman had more policy impact, and Friedman's advocacy of free markets in microeconomic affairs is the most consequential piece of 20th century economics. But within macroeconomics, there is before Lucas and after Lucas. Everyone today does economics the Lucas way. Even the most new-Keynesian article follows the Lucas rules of how to do economics. Once you see models founded on complete descriptions of people, businesses, government, and frictions, you can see the gaping holes in standard ISLM models. This is some of his stinging critique, such as "after Keynesian macroeconomics." Sure, if people's income goes up they are likely to consume more, as the Keynesians posited. But interest rates, wages, and expectations of the future also affect consumption, which Keynesians leave out. "Cross equations restrictions" and "budget constraints" are missing. Now, the substantive prediction that monetary policy can only move the real economy via unexpected money supply growth did not bear out, and both subsequent real business cycles and new-Keynesianism brought persistent responses. But the how we do macroeconomics part is the enduring contribution. The paper still had enduring practical lessons. Lucas, together with Friedman and Phelps brought down the Phillips curve. This curve, relating inflation to unemployment, had been (and sadly, remains) at the center of macroeconomics. It is a statistical correlation, but like many correlations people got enthused with it and started reading it as stable relationship, and indeed a causal one. Raise inflation and you can have less unemployment. Raise unemployment in order to lower inflation. The Fed still thinks about it in that causal way. But Lucas, Friedman, and Phelps bring a basic theory to it, and thereby realize it is just a correlation, which will vanish if you push on it. Rich guys wear Rolexes. That doesn't mean that giving everyone a Rolex will have a huge "multiplier" effect and make us all rich. This is the essence of the "Lucas critique" which is a second big contribution that lay readers can easily comprehend. If you push on correlations they will vanish. Macroeconomics was dedicated to the idea that policy makers can fool people. Monetary policy might try to boost output in a recession with a surprise bit of money growth. That will wok once or twice. But like the boy who cried wolf, people will catch on, come to expect higher money growth in recessions and the trick won't work anymore. Bob showed here that all the "behavioral" relations of Keynesian models will fall apart if you exploit them for policy, or push on them, though they may well hold as robust correlations in the data. The "consumption function" is the next great example. Keynesians noticed that when income rises people consume more, so write a consumption function relating consumption to income. But, following Friedman's great work on consumption, we know that correlation isn't always true in the data. The relation between consumption and income is different across countries (about one for one) than it is over time (less than one for one). And we understand that with Friedman's theory: People, trying to do their best over their whole lives don't follow mechanical rules. If they know income will fall in the future, they consume a lot less today, no matter what today's current income. Lucas showed that people who behave this sensible way will follow a Keynesian consumption function, given the properties of income overt the business cycle. You will see a Keynesian consumption function. Econometric estimates and tests will verify a Keynesian consumption function. Yet if you use the model to change policies, the consumption function will evaporate. This paper is devastating. Large scale Keynesian models had already been constructed, and used for forecasting and policy simulation. It's natural. The model says, given a set of policies (money supply, interest rates, taxes, spending) and other shocks, here is where the economy goes. Well, then, try different policies and find ones that lead to better outcomes. Bob shows the models are totally useless for that effort. If the policy changes, the model will change. Bob also showed that this was happening in real time. Supposedly stable parameters drifted around. (This one is also very simple mathematically. You can see the point instantly. Bob always uses the minimum math necessary. If other papers are harder, that's by necessity not bravado.) This devastation is sad in a way. Economics moved to analyzing policies in much simpler, more theoretically grounded, but less realistic models. Washington policy analysis sort of gave up. The big models lumber on, the Fred's FRBUS for example, but nobody takes the policy predictions that seriously. And they don't even forecast very well. For example, in the 2008 stimulus, the CEA was reduced to assuming a back of the envelope 1.5 multiplier, this 40 years after the first large scale policy models were constructed. Bob always praised the effort of the last generation of Keynesians to write explicit quantitative models, to fit them to data, and to make numerical predictions of various policies. He hoped to improve that effort. It didn't work out that way, but not by intention. This affair explains a lot of why economists flocked to the general equilibrium camp. Behavioral relationships, like what fraction of an extra dollar of income you consume, are not stable over time or as policy changes. But one hopes that preferences, — how impatient you are, how much you are willing to save more to get a better rate of return — and technology — how much a firm can produce with given capital and labor — do not change when policy changes. So, write models for policy evaluation at the level of preferences and technology, with people and companies at the base, not from behavioral relationships that are just correlations. Another deep change: Once you start thinking about macroeconomics as intertemporal economics — the economics that results from people who make decisions about how to consume over time, businesses make decisions about how to produce this year and next — and once you see that their expectations of what will happen next year, and what policies will be in place next year are crucial, you have to think of policy in terms of rules, and regimes, not isolated decisions. The Fed often asks economists for advice, "should we raise the funds rate?" Post Lucas macroeconomists answer that this isn't a well posed question. It's like saying "should we cry wolf?" The right question is, should we start to follow a rule, a regime, should we create an institution, that regularly and reliably raises interest rates in a situation like the current one? Decisions do not live in isolation. They create expectations and reputations. Needless to say, this fundamental reality has not soaked in to policy institutions. And that answer (which I have tried at Fed advisory meetings) leads to glazed eyes. John Taylor's rule has been making progress for 30 years trying to bridge that conceptual gap, with some success. This was, and remains, extraordinarily contentious. 50 years later, Alan Blinder's book, supposedly about policy, is really one long snark about how terrible Lucas and his followers are, and how we should go back to the Keynesian models of the 1960s. Some of that contention comes back to basic philosophy. The program applies standard microeconomics: derive people's behaviors as the best thing they can do given their circumstances. If people pick the best combination of apples and bananas when they shop, then also describe consumption today vs. tomorrow as the best they can do given interest rates. But a lot of economics doesn't like this "rational actor" assumption. It's not written in stone, but it has been extraordinarily successful. And it imposes a lot of discipline. There are a thousand arbitrary ways to be irrational. Somehow though, a large set of economists are happy to write down that people pick fruit baskets optimally, but don't apply the same rationality to decisions over time, or in how they think about the future. But "rational expectations" is really just a humility condition. It says, don't write models in which the predictions of the model are different from the expectations in the model. If you do, if your model is right, people will read the model and catch on, and the model won't work anymore. Don't assume you economist (or Fed chair) are so much less behavioral than the people in your model. Don't base policy on an attempt to fool the little peasants over and over again. It does not say that people are big super rational calculating machines. It just says that they eventually catch on. Some of the contentiousness is also understandable by career concerns. Many people had said "we should do macro seriously like general equilibrium." But it isn't easy to do. Bob had to teach himself, and get the rest of us to learn, a range of new mathematical and modeling tools to be able to write down interesting general equilibrium models. A 1970 Keynesian can live just knowing how to solve simple systems of linear equations, and run regressions. To follow Bob and the rational expectations crowd, you had to learn linear time-series statistics, dynamic programming, and general equilibrium math. Bob once described how tough the year was that it took him to learn functional analysis and dynamic programming. The models themselves consisted of a mathematically hard set of constructions. The older generation either needed to completely retool, fade away, or fight the revolution. Some good summary words: Bob's economics uses"rational expectations," or at least forward-looking and model-consistent expectations. Economics becomes "intertemporal," not "static" (one year at a time). Economics is "stochastic" as well as "dynamic," we can treat uncertainty over time, not just economies in which everyone knows the future perfectly. It applies "general equilibrium" to macroeconomics. And I've just gotten to the beginning of the 1970s. When I got to Chicago in the 1980s, there was a feeling of "well, you just missed the party." But it wasn't true. The 1980s as well were a golden age. The early rational expectations work was done, and the following real business cycles were the rage in macro. But Bob's dynamic programming, general equilibrium tool kit was on a rampage all over dynamic economics. The money workshop was one creative use of dynamic programs and interetempboral tools after another one, ranging from taxes to Thai villages (Townsend). I'll mention two. Bob's consumption model is at the foundation of modern asset pricing. Bob parachuted in, made the seminal contribution, and then left finance for other pursuits. The issue at the time was how to generalize the capital asset pricing model. Economists understood that some stocks pay higher returns than others, and that they must do so to compensate for risk. The understood that the risk is, in general terms, that the stock falls in some sense of bad times. But how to measure "bad times?" The CAPM uses the market, other models use somewhat nebulous other portfolios. Bob showed us that at least in the purest theory, that stocks must pay higher average returns if they fall when consumption falls. (Breeden also constructed a consumption model in parallel, but without this "endowment economy" aspect of Bob's) This is the purest most general theory, and all the others are (useful) specializations. My asset pricing book follows. The genius here was to turn it all around. Finance had sensibly built up from portfolio theory, like supply and demand: Given returns, what stocks do you buy, and how much to you save vs. consume? Then, markets have to clear find the stock prices, and thus returns, given which people will buy exactly the amount that's for sale and consume what is produced. That's hard. (Technically, finding the vector of prices that clears markets is hard. Yes, N equations in N unknowns, but they're nonlinear and N is big.) Bob instead imagined that consumption is fixed at each moment in time, like a desert island in which so many coconuts fall each day and you can't store them or plant them. Then, you can just read prices from people's preferences. This gives the same answer as if the consumption you assume is fixed had derived from a complex production economy. You don't have to solve for prices that equate supply and demand. Brilliantly, though prices cause consumption to individual people, consumption causes prices in aggregate. This is part of Bob's contribution to the hard business of actually computing quantitative models in the stochastic dynamic general equilibrium tradition. Bob, with Nancy Stokey also took the new tools to the theory of taxation. (Bob Barro also was a founder of this effort in the late 1980s.) You can see the opportunity: we just learned how to handle dynamic (overt time, expectations of tomorrow matter to what you do today) stochastic (but there is uncertainty about what will happen tomorrow) economics (people make explicit optimizing decisions) for macro. How about taking that same approach to taxes? The field of dynamic public finance is born. Bob and Nancy, like Barro, show that it's a good idea for governments to borrow and then repay, so as to spread the pain of taxes evenly over time. But not always. When a big crisis comes, it is useful to execute a "state contingent default." The big tension of Lucas-Stokey (and now, all) dynamic public finance: You don't want any capital taxes for the incentive effects. If you tax capital, people invest less, and you just get less capital. But once people have invested, a capital tax grabs revenue for the government with no economic distortion. Well, that is, if you can persuade them you'll never do it again. (Do you see expectations, reputations, rules, regimes, wolves in how we think of policy?) Lucas and Stoney say, do it only very rarely to balance the disincentive of a bad reputation with the need to raise revenue in once a century calamities. Bob went on, of course, to be one of the founders of modern growth theory. I always felt he deserved a second Nobel for this work. He's absolutely right. Once you look at growth, it's hard to think about anything else. The average Indian lives on $2,000 per year. The average American, $60,000. That was $15,000 in 1950. Nothing else comes close. I only work on money and inflation because that's where I think I have answers. For us mortals, good research proceeds where you think you have an answer, not necessarily from working on Big Questions. Bob brilliantly put together basic facts and theory to arrive at the current breakthrough. Once you get out of the way, growth does not come from more capital, or even more efficiency. It comes from more and better ideas. I remember being awed by his first work for cutting through the morass and assembling the facts that only look salient in retrospect. A key one: Interest rates in poor countries are not much higher than they are in rich countries. Poor countries have lots of workers, but little capital. Why isn't the return on scarce capital enormous, with interest rates in the hundreds of percent, to attract more capital to poor countries? Well, you sort of know the answer, that capital is not productive in those countries. Productivity is low, meaning those countries don't make use of better ideas on how to organize production. Ideas too are produced by economics, but, as Paul Romer crystallized, they are fundamentally different from other goods. If I produce an idea, you can use it without hurting my use of it. Yes, you might drive down the monopoly profits I gain from my intellectual property. But if you use my Pizza recipe, that's not like using my car. I can still make Pizza, where if you use my car I can't go anywhere. Thus, the usual free market presumption that we will produce enough ideas is false. (Don't jump too quickly to advocate government subsides for ideas. You have to find the right ideas, and governments aren't necessarily good at subsidizing that search.) And the presumption that intellectual property should be preserved forever is also false. Once produced it is socially optimal for everyone to use it. I won't go on. It's enough to say that Bob was as central to the creation of idea-based growth theory, which dominates today, as he was to general equilibrium macro, which also dominates today.Bob is an underrated empiricist. Bob's work on the size distribution of firms (great tweet summary by Luis Garicano) similarly starts from basic facts of the size distribution of firms and the lack of relationship between size and growth rates. It's interesting how we can go on for years with detailed econometric estimates of models that don't get basic facts right. I loved Bob's paper on money demand for the Carnegie Rochester conference series. An immense literature had tried to estimate money demand functions with dynamics, and was pretty confusing. It made a basic mistake, by looking at first differences rather than levels and thereby isolating the noise and drowning out the signal. Bob made a few plots, basically rediscovered cointegration all on his own, and made sense of it all. And don't forget the classic international comparison of inflation-output relations. Countries with volatile inflation have less Phillips curve tradeoff, just as his islands model featuring confusion between relative prices and the price level predicts. One last note to young scholars. There is a tendency today to value people by the number of papers they produce, and how quickly they rise through the ranks. Read Bob's CV. He wrote about one paper a year, starting quite late in life. But, as Aesop said, they were lions. In his Nobel prize speech, Bob also passed on that he and his Nobel-winning generation at Chicago always felt they were in some backwater, where the high prestige stuff was going on at Harvard and MIT. You never know when it might be a golden age. And the AER rejected his islands paper (as well as Akerlof's lemons). If you know it's good, revise and try again. I will miss his brilliant papers as much as his generous personality. Update: See Ivan Werning's excellent "Lucas Miracles" for an appreciation by a real theorist.
Evidence illustrates that investment in infrastructure is essential to accelerate inclusive growth. Indeed, a number of Sub-Saharan African (SSA) countries have begun to devote greater resources to large-scale public investment projects. Nevertheless, while massive projects can potentially generate large benefits there are considerable risks. Cost overruns, poor implementation quality, inadequate operational and maintenance capacity, and negative social or environmental impacts can severely undercut a project's anticipated social and economic returns. Moreover, projects, which are expensive to develop and maintain can impact on debt dynamics and in some cases macroeconomic stability. Yet, given the complex nature of such projects it is often difficult to ascertain whether it is worthwhile to proceed with a project and if so, how should it be financed and implemented. Historically, computable general equilibrium (CGE) models have been used to assess the prospective impacts of large public investment projects. However, such models are a complex and time-consuming process and are often too broad to precisely capture the localized impact of specific projects. This paper proposes a simple, but more user-friendly model. By inputting information on the project's construction, operation, and anticipated returns, the user is able to assess the project's net impact on the economy and weigh up the costs and benefits of different approaches. The model was developed in response to a request from the Nigerien authorities to assess the macroeconomic impact of Niger's Kandaji Dam project. It found that while costs would equal more than 10 percent of 2013 GDP during 2014-48, the expansion of domestic production spurred by increased demand during the construction phase will increase GDP by 0.25 percent above the baseline projection and boost fiscal revenues by an additional 0.45 percentage points of GDP.
With the success of the World Trade Organization and its predecessor, the General Agreement on Tariffs and Trade, in reducing conventional tariff barriers, much of the recent focus of regional and multilateral trade agreements has switched to non-tariff measures, both border and behind-the-border policies. This paper considers the recent empirical and theoretical literature on non-tariff measures in the world trading system. It provides a set of stylized facts based on available data on non-tariff measures and reviews the key methods used to estimate their trade impact. It considers the theoretical treatment of these measures in the trade literature with a focus on the rules and institutions that govern non-tariff measures in the world trading system. It discusses some of the major issues regarding international cooperation in these policy areas, in particular whether such cooperation should entail deep integration (involving precise legally binding obligations) or shallow integration (which allows countries greater discretion in the setting of non-tariff measures). Finally, this paper reviews some of the specific features the World Trade Organization uses in dealing with non-tariff measures such as national treatment rules and non-violation complaints, and considers policy options beyond the WTO such as harmonization and mutual recognition of standards.
The economic rebound in recent quarters has been stronger than expected and the economy is showing signs of overheating. These signs are show up in rising inflation, especially of those goods and services which are in strong demand, but cannot easily be imported or whose local supply cannot readily be increased to meet the growing demand. Gross Domestic Product (GDP) growth reached 20.8 percent year-on-year (yoy) in Q3, following an outturn of 17.3 percent in Q2. Growth for the year as a whole will likely hit 15 percent, if not more, up from 6.4 percent in 2010, and is being pushed by infrastructure spending as Mongolia develops its vast mineral wealth. Inflation continues its upward trend. The trade deficit is close to record levels (US$ 1.4 bn in September using 12-month rolling sums) driven by a surge in mining-related equipment and fuel imports. Exports are growing strongly too, driven by large coal shipments to China. The 2012 budget continues this fiscal expansion and targets a 74 percent increase in expenditures (mostly on wages and social transfers).
First in a series, which aims to analyze the recent economic and financial situation in Côte d'Ivoire, this report analyzes the main macroeconomic developments and structural policies of the country from 2013 until mid-2014. It also reflects on the underlying factors of the strong economic recovery in Côte d'Ivoire since the end of the post-election crisis, to assess the likelihood of sustained economic growth and significant poverty reduction in the country. Finally, the report analyzes the effects of declining oil prices and the appreciation of the dollar against the euro and the CFA franc on the Ivorian economy. This edition does not examine the impact of strong economic growth on the Ivoirian population's well-being indicators such as, poverty, employment and inequality. Within the scope of this report, the objective is to understand the factors contributing to the strong economic recovery in Côte d'Ivoire. This economic update is targeted toward a larger audience, in order to stimulate constructive debate on public policy in the country and between the country and its development partners.
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It has been a very exciting year for social protection! In 2019, my weekly social protection links newsletter reviewed 1042 materials in 43 editions. So here is a personal selection of papers articulated around 10 major themes. Enjoy!
1. Economic and other long-term effects
Daidone et al have a great article summarizing and explaining the economic effects of cash transfers in 7 African countries. Egger et al add another precious data point on the multiplier effects of cash transfers (I counted 12 such points for the moment): in Kenya, every $ injected generates $2.6 in the local economy.
Blattman et al show that after 5 years, a one-off cash grants in Ethiopia has fading effects. Similarly, in Malawi Baird et al estimate that the impact on reduced fertility of an unconditional cash transfers on adolescent girls rapidly vanished.
In Mexico, after 20 years of operations cash transfers ex-beneficiaries showed higher ownership of durable assets (Aguilar et al); 49.2% of them experienced upward mobility (Yaschine et al); they grew 2.8-4.1cm taller and have 5.3-5.7 more years of schooling than their parents (Gutierrez et al), with enrollment in secondary school increasing by 5-10 percentage points over grades 7-12 (Behrman et al). A 10-country review by Millan et al found that the evidence is strong on school completion, more mixed on learning, and limited on employment. Another paper by Millan et al estimate that 13 years after its inception, transfers in Honduras increased secondary education completion by 50%, but also rose the chance of migration by 3-7 percentage points.
2. Health, nutrition and education
Klein et al show that cash transfer participants in Buenos Aires showed higher success rates against tuberculosis (TB); yet Rudgard et al estimate that making transfers "TB-sensitive" would require an additional budget between $165M and $298M per country. Choko et al showed that in Malawi cash plus HIV self-test kits increased HIV anti-retroviral therapy compared to other solutions. Palermo et al find that in Ghana, combining cash and health measures increased enrolment in health insurance in the treatment group from an average of 37.4% to 46.6%.
In Ecuador, Moncayo et al show that a 1% increase in the coverage of cash transfers decreases mortality from malnutrition by about 3%. In Nigeria, Okeke and Abubakar estimate that cash reduced mortality of children in utero by at least 20%. Celhay et al found that cash increased the survival rates of birth cohorts exposed to the program by up to 14.7%. and Dow et al find that in the US, a 10% increase in the Earned Income Tax Credit or in the minimum wage reduces suicides between 3.6 and 5.5%.
In Ghana, Gelli et al found that the national school meals program improved stunting among children of 5-8 years (effect size: 0.12 standard deviations). Neufeld et al on the history of nutrition evidence on cash transfers in Mexico. And a paper by Evans and Yuan shows that girl-targeted versus general interventions in education seem to deliver similar gains, including featuring cash transfers both at the top and bottom among the most effective interventions.
3. Gender
Peterman et al summarize the impacts of safety nets on gender in Africa: safety nets perform well in reducing physical violence as well as improving psychological well-being, dietary diversity and savings. But changes in labor force participation are minimal. In terms of toolkits, FAO produced great guidelines on gender-sensitive cash transfers and public works.
A review of evidence on social assistance and intimate partner violence (IPV) by Hidrobo and Roy shows reductions in physical violence between 25-41% in Bangladesh, Ecuador, and Mali. Another brief by Heise summarizes results from 22 studies across 13 countries.
4. Crime
Tuttle shows that banning convicted drug felons from SNAP food stamps in the United States makes them more likely to return to jail. Sviatschi estimates that in Peru, cash transfers reduced drug production. And in Brazil, Machado et al find that Bolsa reduced homicide rate and hospitalizations due to violence by 8-25%.
5. Crises
Barca and Beazley estimate that it takes between 2 weeks to 14 months to scale up social protection in response to natural disasters. Bruck et al show that a new generation of 7 high-quality evaluations sheds light on social protection in fragile and displacement settings. Cherrier et al produced an excellent compendium on humanitarian-social protection linkages, while Seyfert et examine the trade-offs of integrating refugees into national safety nets.
6. Universality and targeting
A new book by Gentilini et al offers a framework to navigate the analytics, evidence and practices on universal basic income (UBI), while Banerjee et al discuss how UBI may address barriers like lack of credit, insurance or psychological factors among low-income people. Jolliffe et al show that SNAP, the American "floor for the poorest", has been sinking over the past 30 years.
ILO and UNICEF have an overview note on "universal" child grants present in 21 countries, while Kidd and Athias offer a critique of proxy means testing. In Indonesia, Tohari et al estimates that the poverty-based unified database of beneficiaries improved the chance of participating in 3 core programs by 117%, while Bah et al estimate that if all households were included in such database undercoverage would be reduced by one-third. Bonus: Ndiaye et al trace the evolution of the national social registry in Senegal.
7. Insurance and labor markets
Packard et al examines how social protection could be adapted to the changing nature of work, while Jorgensen and Siegel unveil social risk management 2.0. Guven shows that in Africa only 10.6% of Africa's working-age population contributes to pension schemes. The ILO has a fascinating "living document" laying out a number of options disaggregated by occupation.
A review of minimum wages in high-income countries by Dube finds "… muted effect of minimum wages on employment, while significantly increasing the earnings of low paid workers". However, a new compilation of evidence on minimum wage in low and middle-income countries by Neumark and Corella finds that "… when minimum wages are binding and enforced, and when they apply to vulnerable workers, the disemployment effects are most apparent".
8. Tech and financial inclusion
Gelb and Mukherjee take stock of lessons from India's biometric ID (Aadhaar) in providing inclusive services; Masino and Nino-Zarazua show that transitioning to electronic cash payments in Mexico increased households' access to formal financial services. In South Africa, however, Torkelson documents abuses in using cash transfers as loan collateral by a financial company delivering cash itself.
9. Political economy
Hickey et al have an amazing open-access book on the political economy of cash transfers in Africa. Mosec and Mo found that in Pakistan those receiving BISP cash transfers increased support for their political leaders and institutions, while in typhoon-hit Fiji Rios et al show that people receiving cash transfers are up to 20% more likely to be very satisfied with the government than non-recipients. In Brazil and Turkey, Zucco et al show that conditional transfers are only marginally more popular than similar unconditional transfers. Ciminelli et al find that reforms generating large short-term adverse distributional effects are associated with electoral costs for politicians. In Mexico, Cantu documents that cash-vouchers to be used in local supermarkets were provided in exchange for electoral support.
10. Cash plus and cash versus….
In Bihar, Khemani et al asked whether people prefer cash or other services: only 13% chose cash instead of spending on public health and nutrition; in contrast, if cash came in lieu of improving roads, preference for cash rose to 35% (see counter views). In Mozambique, De Walque and Valente compare the effects of a conditional cash transfer program with the sole provision of information to parents on school attendance: information provision is as large as 75% of the effect of the CCT.
Two papers – one on Ghana by Banerjee et al and another on Uganda by Sedlmayr et al – points to the power of combining cash transfers with assets and complementary measures (as opposed to individual components). Also, Carneiro et al evaluate an integrated cash program for 3,600 mothers in Northern Nigeria: after 2-4 years, the program reduced stunting by 8%. Bonus: Bedoya et al show that a package of transfers and assets in Afghanistan increased consumption by 30% and poverty fell from 82 to 62%.
The Lebanon Economic Monitor provides an update on key economic developments and policies over the past six months. It also presents findings from recent World Bank work on Lebanon. It places them in a longer-term and global context, and assesses the implications of these developments and other changes in policy on the outlook for Lebanon. Lebanon continues to be impacted by the domestic political stalemate and regional turmoil, particularly along its border with Syria. Economic activity picked up in the second half of 2014. Stronger economic performance and lower oil prices pushed real GDP growth to an estimated 2.0 percent in 2014, compared to 0.9 percent in 2013. One-off cosmetic and unsustainable measures rather than policy actions helped improve the fiscal balance in 2014. We estimate the overall fiscal deficit to have declined by 2.3 percentage points. Declining imports lead an improvement in the current account balance. In 2014, a fall in merchandize imports induced a 4.4 pp reduction in the current account deficit to a still-elevated 22.2 percent of GDP. This trend is projected to continue in 2015 helped by falling oil prices and a depreciating euro, Headline inflation plummeted from 2.7 percent in 2013 to 1.9 percent in 2014 and is expected to remain tempered over the medium term. Lebanon s economy continues to be exposed to external shocks. The border with Syria is increasingly menacing as coordinated attacks by ISIS and Al Nusra are being launched more frequently from their bases in Syria. Inefficiencies in power generation impose sizable macroeconomic costs on Lebanon. The Lebanese electricity sector has been underperforming for decades with considerable socio-economic costs. The macroeconomic impact has been massive.
This report is intended to provide guidance on best practices in mining licensing, based on examples from low, middle and high income countries in Africa, Asia, North America, and South America. It is not a 'how-to guide' or a licensing implementation toolkit, but rather identifies certain common features of successful mining licensing regimes worldwide that other national or sub-national jurisdictions might usefully incorporate in new mining laws and regulations or revisions or existing ones. The case studies and other examples of good and bad practice are intended to provide a cross-section by geography and by income level, and they demonstrate that the prevalence of good and bad practices is not simply a function of income level. Tanzania, one of the poorest countries in the world, has in many respects a better licensing regime than either South Africa or the U.S. State of Wisconsin. In considering these complex issues, it has proven difficult to confine the discussion purely to questions of licensing. Discussion of licensing invariably invokes reference to overall policy and investment climate issues, environmental protection, labor law, taxation, national and sub-national jurisdiction, land tenure, and much more. This report makes no attempt to address all of these in detail but refers to them in reference to their interactions with and effect on, licensing itself. Far more detailed research on mineral policy, taxation, investment climate, and other issues has been carried out, some of it referred to in this report and cited in the footnotes and bibliography.
The Need for Re-examination of Industry Structure In rapidly changing and complex environment, the rate of change may be overwhelming. Communication within the firm is crucial to assess weaknesses and strength, make sense of the new developments and reconfigure resources to respond adequately. Firms may have to collaborate with other firms, both local and international, to secure the scarce resources that may enable them to compete with the international companies in a timely fashion as opposed to developing them internally. Such resource-acquisition may require learning the necessary know-how for acquiring and deploying the new technology, or gaining the capability for developing them with others, which may also give them additional intangibles such as collaborative advantages, reputation, brand name by association with others. The discussion suggests that smaller firms may seriously explore the option of becoming a part of a network (or networks) to attain the necessary requirements and accomplish their objectives, even though the costs may be high in the short-run; but they will enable increasing returns in the longer term. In this context, the resource-base view (RBV) of the firm provides a useful framework with which to identify valuable, rare, imperfectly inimitable and difficult to substitute resources (Barney, 1991). It also identifies the investments required to pursue international operations. However, the mere fact of identifying VRIN resources may prove insufficient to ensure competitiveness. The strategic process of renewal should emphasize resource reconfiguration, levering and deploying for catching-up with the international competition rather than mere resource selection as prescribed by the RBV. The focus not only should take into consideration the VRIN resources but also to include inimitable processes, transformation paths and positions that ensure SMEs' global competitiveness at the end, which also parallels the development of dynamic capabilities (Teece, Spence and Shuen, 1997) at the same time. The Augmenting Impact of Networks Smaller enterprises in emerging economies face major challenges in reinventing themselves rapidly and securing resources, which are further amplified due in part to the characteristics of emerging markets. Increasingly, networking is seen as a "primarily means of raising required for coordinating economic exchanges that fall in the continuum between market and hierarchies. Firms face increasing foreign competition in their domestic markets and the institutional inefficiencies that favor larger enterprises. In addition, they still do not have the requisite experience and industrial standards needed to expand into international markets. Joining, or operating through, a network can shield small firms as the network, as a whole, can be viewed as a larger firm in remedying, if not removing, some of constraints associated with the smaller and younger firms in terms of relative inexperience, limited flexibility, poor resources and capabilities . Regarding the necessary capability to navigate through macroeconomic and political fluctuations, or at times the unstable circumstances inherent in the emerging economies, Rauch argues that networks are different from markets because "their members are engaged in repeated exchanges that help sustain cooperation–collusion" and because "network members have thorough knowledge of each other's characteristics, which helps them match with each other or to refer each other to outside business opportunities" (Rauch, 200:1179). The ability to access, commercialize, and act as a broker of new resources, especially knowledge, is key to improving the competitive levels. In the case of RGEs, the concepts, and the associate practice, of social networks and the firm operating in a network are so intertwined in that it is difficult to distinguish one from the other. At the individual level, the entrepreneurs, or the owner-manager, who is the critical resource and the driver of business activities, can draw upon his social network to further enable the firm. At the firm level, the individual linkages can reinforce firm-to-firm or firm-to-network linkages. Etemad and Ala-Mutka (2006) report that the entrepreneurs of the fastest-growing firms in Canada called upon their social networks to help reduce, and even remove, barriers facing them, especially at the earlier stages of their life, at both the individual and firm levels. In the emerging countries, however, the above concepts may assume a different shade. The ownership structure of SMEs in the emerging countries economies, as briefly discussed earlier, owner- managers are likely to be personally involved in most aspects of the operations of their firms. In particular, they tend to centralize important decisions and personally manage the relationships with the key players in their environment. Furthermore, SMEs from emerging markets have been insulated from international competition for a long period of time, which has affected the ways in which their managers conducted business. Neither were managers used to highly dynamic and competitive markets, nor were they familiar with collaborating with their international competitors. Consequently, such managers' perception of independence, individualism and trust plays important roles in their decisions in becoming a member of a particular network. However, their personal ties not only may increase the social capital of the networks, it may also reduce the likelihood of opportunistic behaviors, leading to increased cooperative and collaborative behaviours among individuals and their associated firms over time; but such personal ties are likely to be more national than international. Even those who act as brokers in enlarging the SMEs' opportunity set by creating exchange and sharing information among contacts can benefit from the flow of useful information. Such cooperative relations may enable SMEs to reduce, and even remove, the adverse impact of restricted access to information regarding markets standards, international tax systems, international market opportunities, demand and supply condition, among others, which help to compensate for the lower levels of institutional development in emerging economies. According to Burt (1992: 65), the existence of a "relationship of non-redundancy between two contacts" creates social capital for the actor who is able to link up with network member that possesses complementary resources. These discussions suggest that even redundant contacts can benefit firms as they can provide several benefits: a) increase the political leverage of firms at home, b) overcome institutional and managerial constraints, c) increase the SMEs' leverage in input markets and output markets and also d) facilitate SMEs' access to managerial experience and capabilities available in the network. Bridging the Widening Gap between the Developed and Emerging Economies As discussed earlier, technological innovation is taking place at unprecedented rate. A large part of such innovation is path-dependent by nature as they are the results of firm's long-term research and development (R&D), investment and commitments to cutting-edge knowledge and advancing technology for improving upon their knowledge-based assets, productivity, competitiveness and the consequent economic growth. This is in part a way to respond to the increased competition resulting from globalization, pro-market reforms and open-door policies, among others, which are demanding higher productivity and competitiveness from firms and countries alike. No one is immune: the more competitive and productive firms and countries gain higher market share at the cost to those who are less efficient. Firms and countries are subject to a lot of similar external pressures forcing them to experience instability and flux, continuous emergence and rapid change, and overall uncertainty; but they emanate from different sources and forces. For example, firms face the dynamics of rapidly-changing relations with both the external and internal stake-holders, which have their own motivations beyond the firm's control. Similarly, the relative state of flux and instability is inherent in the change and emergence of complexity in the emerging countries due to the ongoing dynamics of global trade and investment not fully controllable by any given country, or firm, regardless of size and stage of development. However, RGEs have shown the capability and resilience in adapting to enable their growth. RGEs are also characterized by having entrepreneurial mindset, being market-oriented and adapting technology to meet their buyers' and suppliers' needs. They are learning organization in the sense that they constantly acquire, disseminate, and share both the information and its interpretation (Sinkula, 1994) with the final goal of sustaining growth in the long term. Furthermore, there is a common recognition that their growth depends on synergistic collaboration with the member of their supply and value chain. As discussed earlier, RGEs and emerging economies share relatively constrained resources and need to secure them to pursue their activities by devising innovative ways such as becoming a part of synergistic networks (Etemad 2004; Etemad, Dana and Wright 2001a), which forces a trade-offs between independent and interdependent modes of operations for securing access to vital resources to enable further growth. The added advantage of such networks is the possibility of learning from and with others through association as the rapid rate of change, emergence and complexity may not allow a firm or a country or learning by doing. Therefore, the above discussion suggests that RGEs not only are attractive models, and even instruments, for closing the gap between emerging economies, they can also grow faster than typical firms in their respective industries for augmenting growth-rates all around them. We have taken advantage of these similarities to propose a conceptual framework for the emerging economies to deploy, and learn from, RGE-like instruments to speed-up the emerging economies' growth rate. This framework is highlighted in Figure 1.Figure 1 Key Characteristics of Rapid Growing Enterprises and Emerging Economies Conclusion In light of characteristics describe in this paper, the necessary condition for a SME to ensure long-term success in international activities is to aim their sights high, transform their organizational structures for responding to challenges ahead and attain the resources required for expanding to international markets at high rates and on sustained basis. It is also crucial that SMEs expand their knowledge base to meet world-class requirements and standards. Naturally, governments can play crucial roles in at least three influential fronts directly aimed at improving upon firms' productivity, competitiveness and internationalization: a) providing adequate education aimed at the basic tools to face the competitiveness and deal with the complexity of a global economy; b) putting infrastructural support systems in place to facilitate SMEs' transition towards networked firms at home and abroad; and c) Instituting transitional subsidies and inducements for SMEs to transform towards knowledge-based assets and increasing internationalization. Although the higher levels of education allow firm managers and investors to draw resources from a pool of qualified individuals and may also increase the likelihood of transforming inventions into innovations, which is another pillar of success in the international market, it takes some time and effort and will only pay-back in the medium to longer-term; but it needs to be done sooner than later, nevertheless. Similarly, infrastructural support systems are the necessary longer-term investments. However, inducements may be very effective in terms of time and costs as well as initiating an emulative process with high and rapid multiplier effects across the population of firms. The sample of RGEs studied in this paper were young, small, pioneering and innovative firms that commercialized innovations not existing before and thus created incremental employment, income and additional wealth as opposed to resulting from shift in investments. Stated in popular terms, the RGEs presented in this paper enlarged the size of previously non-existing pie as opposed to increasing the size of the wedge of the pie at the cost to others. More importantly, their pioneering efforts set the standards for others to be emulated, thus diffusing the innovation in the allied industry. Stated differently, they rapidly constructed a bridge across barriers to unexplored landscapes that enabled further developments. From a country-level perspective, rapidly-growing enterprise may provide a viable model with an important role to play in rapid income- and wealth-creation. They may even have an important short-term impact on the economic growth of emerging economies while shifting the SMEs' emphasis is shifting from short-term aim of reaching profitability to attaining global competitiveness as soon as possible, which is the necessary condition for sustained growth in employment, revenue, income, tax-base and wealth. The distinction is noteworthy: the former is influenced by the local and short-term orientation of the investors and managers to see results, and probably exit, as quickly as possible; as opposed to international and longer orientation in the latter that invests for the long haul and expanded international opportunities, which reflects the operations of RGEs. By favoring the development of the latter-type of firms, governments will also develop an interesting policy instrument for both creating income and employment much more rapidly than the traditional models, while encouraging modernization in the industry and enhancing long-term competitiveness of the economy. The spill-over effects of RGE-type of operations should have a positive impact on the rest of the economy not only in terms of relatively-faster diffusion of knowledge, technology, best managerial practice and information about new market opportunities; but also on improve the subjective "business environment" of a country at a higher pace and in shorter time period. The demonstrative impact of such virtuous operations may even expand to the rest of the supply chain with a snowballing effect in the rest of the economy in term of improved quality-standards on the input side (e.g. intermediate goods, labor force, etc.) first and soon expanding to the entire economy. References Ala-Mutka, Jukka & Etemad, Hamid, (2006). The Strategies of Global Gazelles: A Theoretical Framework and Evidence from Rapidly Growing and Internationalizing Enterprises from Canada, in Johansson, I. (ed.), Entrepreneurship and Development Local Pro33cesses and Global Patterns, University of West Press, Sweden. Barney, J. (1991). Firm Resources and sustained Competitive Advantage. Journal of Management, 17(1), 99-120. Birch, D. & Medoff, J. (1994). Gazelles. In L. C. Solmon and A. R. Levenson (Eds). Labor Markets, Employment Policy and Job Creation, Boulder, CO: Westview Press. Dana, Leo. P., Etemad, H. & Wright, R., (2001a). "Symbiotic Interdependence," in Dianne Welsh & Ilan Alon, Editors, International Franchising in Emerging Markets (119-129). Illinois: CCH Publishing Delmar F., Davidson, P.&. Gartner W .B (2003). Arriving at the High-growth Firm. Journal of Business Venturing, 18, 189–216. Etemad, H. (2004). Internationalization of Small and Medium-sized Enterprises: A Grounded Theoretical Framework and an Overview. Canadian Journal of Administrative Sciences, 21(1), 1-21. Etemad, H. & Keen, C. (Eds.). (2007). Rapidly Growing and Internationalizing Smaller Firms from Canada. Proceedings from 2007 McGill International Entrepreneurship Conference. California: UCLA, Fischer, E. & Reuber A.R. (2003). Support for Rapid-Growth Firms: A Comparison of the Views of Founders, Government Policymakers, and Private Sector Resource Providers. Journal of Small Business Management, 41, 346–365 Kirzner, I. (1973). Competition and Entrepreneurship. Chicago: University of Chicago.*Dr. Christian Keen, Coordinador Académico de Finanzas FACS, Universidad ORT Uruguay
A solid financial armor could not protect Thailand against the impact of the global financial crisis on its real economy. Despite a sound banking system and low external vulnerabilities, the Thai economy contracted 5.7 percent between October 2008 and March 2009, as the magnitude and speed of the contraction in foreign demand, and resulting shock to the real economy, has been greater than anticipated. There continues to be little impact of the global financial crisis on Thailand's banks: liquidity remained adequate as financial institutions did not face solvency concerns given their adequate capitalization and lack of exposure to 'toxic' assets or risky derivative contracts. The combination of a sound financial sector, low external roll-over and balance-of-payment financing requirements, and, more recently, large current account surpluses, has led to capital inflows, build-up in reserves and an appreciation of the Baht relative to other currencies in the region. However, the impact of the global crisis on the real sector was far more severe than expected. Export volumes contracted by 8.9 percent in the fourth quarter of 2008, compared to the World Bank's forecast in December of a 3.0 percent expansion. Exports contracted a further 16 percent in the first quarter of 2009. The aggravation of Thailand's political crisis, which had been dampening investor and consumer confidence since 2006, compounded the shock to the real economy. As a result, real gross domestic product (GDP) contracted in the fourth quarter of 2008 and first quarter of 2009 after 38 quarters of growth, and is expected to contract for 2009 as a whole, the first annual contraction since the Asian financial crisis of 1997-1998.
The Thai economy runs on a single engine: external demand. The economic roller coaster since the onset of the global financial crisis can be overwhelmingly attributed to fluctuations in the output of three sectors most sensitive to external demand: manufacturing, logistics (transportation and storage), and tourism (hotels and restaurants). As global trade contracted between the fourth quarter of 2008 and first quarter of 2009, Thailand's real gross domestic product (GDP) fell 6.3 percent, before rebounding 6.9 percent through the end of 2009 on a revival in actual and expected external demand. At the end of 2009, real GDP was back to pre-crisis levels, as measured in seasonally adjusted terms. For 2009 as a whole, however, real GDP fell 2.2 percent. The dominance of sectors linked to external demand over Thailand's growth dynamics is not new. Both sets of sectors grew at about the same pace prior to the 1997 financial crisis. However, a structural break took place in the aftermath of the crisis, when sectors linked to external demand grew an average of 6.1 percent between 2001 and 2007 compared to a 4.3 percent growth rate of other sectors. While the sectors linked to external demand are expected to grow below the historical average in the near term due to lower growth in demand from advanced economies, a reversal of the structural change observed since 1998 is unlikely. This will require an acceleration of the growth of the sectors linked to domestic demand. But the constraints that limited the growth of these sectors in the past not only remain but have been compounded in the near term by the escalation of the political conflict. This will ensure that growth rates in sectors linked to domestic demand will also remain below their (already low) historical averages and the dominance of external demand on the economy will continue to increase.
Issue 22.5 of the Review for Religious, 1963. ; THOMAS DUBAY, S.M. Personal Integrity and Intellectual Obedience If only through what we may term'a nebulous feeling of supernatural discomfort, no thoughtful religious long escapes the knotty problems implied in his reasoned re-actions to his superior's directives. Sooner or later he wonders how the perfection of obedience could possibly and honorably require that he judge to be wise and prudent what he may on occasion strongly feel to be un-wise and imprudent. Some of the implications of this complex question we have explored in two previous articles.1 The interest shown in these questions together with the oral and epistolary discussions consequent on them have prompted us to propose several additional problems and to seek suitable solutions to them. The Problems Religious superiors, like the rest of humankind, usu-ally do not know what we may call the content of the divine will. As I type this sentence I cannot be certain that objectively speaking this is what God prefers me to be doing at this moment. When a major superior as-signs a religious to teach the tenth grade, he cannot be sure that such is precisely the divine preference for this particular religious. In both of these cases all we can know is that our action, and our intentions are good. At times we may be reasonably assured that the action we contemplate is in its concrete circumstances better than some other, but even then we do not see how God judges the situation. Does not our inability to know the content of God's will render pointless the whole concept of intellectual obedience? Is the subject supposed to conform his judg- 1"Psychological Possibility of Intellectual Obedience," R~w~w FOR RrLtO~OOS, v. 19 (1960), pp. 67-76, and "The Superior's Precept and God's Will," REVIEW FOR RELmXOOS, v. 20 (1961), pp. 435--41. 4, 4" Thomas Dubay, S.M., is the spiritua director at Notr. Dame Seminary' 2901 South Carroll ton Avenue; Ne~ Orleans 18~ Louisi aria. VOLUME 22, 196~ 49~ ÷ + ÷ Thomas Dubay, $.M. REVIEW FOR RELIGIOUS 4:9,1 ment to the superior's judgment because the latter is somehow expressing the thought of God when he com-mands? And if the superior is not expressing the divine mind, why should one try to think as he thinks? Meaning of Intellectual Obedience Before we wrestle with these questions, we should per. haps review the fundamental principles involved. And among them we may recall first of all that intellectual obedience implies the attempt of a subject to see the wisdom of his superior's decision. While it does not re-quire a man to call black white when his superior is manifestly wrong, yet it is more than an assent to the mere proposition that God wills the non-sinful act of compliance. This latter assent plainly is not a conformity to the thought of the superior (as the classical concept of intellectual obedience would have it) or even an at-tempt at conformity (with which the classical concept would be content when more is not possible). Agreeing that God wills execution of a given command is nothing more than an assent to a universally received principle of Catholic theology: God wills obedience to legitimately constituted authority. Intellectual obedience according to the formulation of St. Ignatius .Loyola in his well known letter (from which Pius XII said we may not depart) requires that the subject "think the same, submitting his own judg-ment to the Superior's, so far as a devout will can incline the understanding." And hence in the many matters in which evidence is not coercive, "every obedient man should bring his thought into conformity with the thought of the Superior" (America Press edition, ;~ 9). This doctrine presents no problem when the subject possesses a founded certitude that his superior is either right or wrong. In the first case his judgment is con-formed by the very seein~ that the direction is correct, and in the second there is no need to try to conform to what is obviously false. The problem arises in debatable matters, matters in which an honest and objective man will agree that there may be something to be said for each of two or more opposing views. Since the evidence in these cases.is not coercive, a religious practices in-tellectual obedience when he makes a serious attempt to see reasons ~or the superior's view as well as for his own. We spont.aneously conjure up reasons for our own opinions, and so intellectual honesty hardly requires much effort regarding this half of the situation. But we do not spontaneously think up reasons for an opposing opinion, and so effort is requisite if we are to be co~n-pletely open. While this effort should be made in our disagreements with any man, it is especially needful in the relationship of the subject to his superior. Because of the position the latter holds as a representative of divine authority and because we may presume that this representafive re-ceives divine help in the exercise of his office (not, how-ever, a help that makes him infallible), the ftillriess of religious obedience bespeaks an especial effort to agree with his thought insofar as honesty permits and a devout will can bring it about. When a good religious, therefore, receives an unpalatable directive, this third and highest degree of obedience suggests that he make an earnest at-tempt to see his superior's point of view whenever the matter is important enough to consider motives at all. Man's Knowledge of the Divine Will From the point of view of the divine will, we may re-call to what extent a conformity is possible and in what sense a superior may be said to manifest that will. A man's will is materially conformed to God's when he wills precisely what God wills. If God were to give him a pri-vate revelation indicating exactly what He wished done at a given time and if the recipient of the revelation carried out the command, there would be a material con-formity. In this case the person's activity would corre-spond exactly with what we have called the content of the divine will. On a moment's reflection one can easily see that a material conformity known to be such is usu-ally impossible. A man simply does not know as a ,rule precisely what God knows to be the preferable course of action together with the circumstances that should sur-round the action. A religious superior is no exception to this limitation on our knowledge of the divine intellect and will. Frequently the superior cannot know that this directive or that is exactly what God would like done at this time and in these circumstances. And if the superior cannot know, neither can the subject. Formal conformity, however, is another matter. It re-fers to the motives one has in doing whatever he does. A man conforms his will to God's when he refers what he does to the divine good. Such is the conformity that St. Paul taught when he enunciated the command that we do all for the motive of God's glory: "Whether you eat or drink, or do anything else, do all for the glory of God" (1 Cor 10:31). While we often cannot know the content of the divine good pleasure and therefore cannot be sure whether or not we possess a material conformity to it, we can always know the motive with which we are to act, and thus we can be sure that we possess a formal con-formity. Hence, even thongh I cannot be sure that my proposal to give ten dollars to this particular poor man is the best thing I could do with the money (God may 4- 4- 4- Intellectual Obedience VOLUME 22, 196.,1 495 ÷ ÷ ÷ Thomas Dubay, $.M. REVIEW FOR RELIGIOUS 496 well know some other better way in which I could use it) and even though as a consequence I do not know whether my will is materially conformed to His, yet if a~ a matter of fact I do give the gift out of love for God I am sure that my will is formally harmonized with His. And this is all that I am commanded to do in the situa-tion. I am bound to have the right motive for whatever good act I perform. When all this, then, is applied to religious obedience, it means that a superior usually does not know the con-tent of the divine will and consequently may or may not be commanding-, in material accord with it. From the point of view of the subject obeying, this does not matter. God does will that he carry out the precept as long as there is no evil in it. (We must notice that in this prac-tical execution of the command material conformity is always possible and commendable, that is, conformity to that content of the divine will which has revealed that it wants men to obey their superiors.) Furthermore, the subject should possess the formal element, the proper motive for obeying, which proximately is the authority of the superior and ultimately the ordering of his obedi-ence to the divine goodness by charity: Suggested Solutions We are now prepared for the first of our problems. Why should a religious try to make his judgment regard-ing some precept conform to his superior's judgment when he is not even sure that the latter's represents the content of the divine will? How can the constitutions of some religious congregations admonish members that they should make their superior's judgements their own, that they should "obey" even the superior's thought inso-far as such is possible? In answering these questions several principles must be borne in mind. First of all, any man is bound by mere natural honesty to conform his mind to the truth insofar as he is able. No one has a right to entertain error. He may have a right to immunity from attack because he is in error, but this is not to say that he has a right to cling to the error. There can be no right to what is unreal. Secondly, in a'genuine difference of opinion between two persons in which difference the truth is not definitely established with 'an objective certitude, honesty demands that any man make a sincere effort to see the reasons for the other's view. Any man is bound to weigh the other man's reasons as well as his own. Any other procedure is mere prejudice. Hence, the demand of intellectual obedi-ence that a subject try to see that his superior's directive is wise is no intrusion on his human dignity or intel-lectual integrity. On the contrary, this perfection of obedience is protective both of intellectual humility and of integrity since it aids a man in divorcing himself from his often inordinate attachment to his own opinion. It opens his mind to other views and other opinions. Hence, this fundamental honesty by which we give a sympathetic consideration to the intellectual position of another is common both to the subject-superior relationship and to the ordinary man-to-man relationship. Yet there is a difference. There must be a difference. Otherwise, we could hardly speak of the attempt a re-ligious makes to conform his judgment to that of his superior as a distinct degree of obedience. But what is the difference? What is the difference between Brother X and Sister Y trying to look sympathetically upon their superiors' decisions and these same two persons attempt-ing to discuss a question of politics or philosophy in an unprejudiced manner? In both situations there is a pursuance of truth, an effort to maintain intellectual in-tegrity. The solution to this problem is difficult, admittedly difficult. And we frankly confess that we are not at all sure that our solution is adequate. We think that it is correct as far as it goes, but we are not sure that it says all that needs to be said. We believe that there are two reasons why a religious' attempt to see his superior's decision as feasible and cor-rect is something over and above this same religious' ef-fort to see a differing view in an ordinary discussion. The first "something over and above" is the supernatural posi-tion of the superior. While he remains a weak, imperfect, and entirely fallible human being, an ecclesiastical su-perior does occupy in the supernatural society which is the Church a position which is ultimately derived from God Himself. As Pope Pius XII rightly observed, the authority by which religious superiors rule is a participa-tion in the divinely received authority possessed by the Roman Pontiff. Therefore, while the religious superior does remain fallible, and sometimes sadly fallible, yet his dispositions and directions enjoy an ontological rank that other dispositions and directions do not enjoy. This basis and rank are the foundation for a new reason over and above intellectual humility and integrity why a sub-ject should seek to view his superior's disposition sym-pathetically and seek, if possible, to conform his judg-ment to it. A second reason is based on the relationship between the first and second degrees of obedience with the third, that is, the relationship between execution of the com-mand (first degree) and conformity of will (second de-gree) with the submission of intellect (third degree). A mere reflection on the psychology of obedience indicates ÷ + Intellectual Obedience VOLUME 22, 1963 ÷ ÷ ÷ Thoma~ Dubay, S.M. REVIEW FOR RELIGIOUS 498 that the perfection with which a man executes a directive and with which he conforms his intention to that of his superior will ordinarily be dependent on his intellecttial agreement or disagreement with the judgment implied in the directive. Our point is not that the typical religious will not execute a command unless he sees its wisdom but that he often will not execute it as per[ectly when he believes it to be unwise or foolish. Our point is also that he will find conformity of the will, that is, really wanting to carry out this command, much more difficult when the precept appears to him unfeasible. A religious priest whose superior directs him to teach a course which he judges to be of flimsy value hardly throws himself ir, to the task of doing an excellent job with it. He teaches the course, yes. But unless he is a man of rare virtue, he cuts at least some minor corners with it. A sister who is asked to organize a testing program that seems to her ineffectual is an unusual person if she does not experi-ence difficulty in wanting to organize it. Because there is a lack of intellectual harmony between these religious and their superiors, harm is done to the first and second degrees of their obedience. This fact affords us another reason over and above mere open-mindedness why a subject should seek to see the wisdom of his superior's decisions and to conform his judgment to them. If our analysis is correct, it seems to follow that intel-lectual obedience is rooted in the will. The conformity on this third level is, of course, found in the intellect; but the force moving the intellect toward it is the will. This observation is not surprising when we consider that the "moving-moved" relationship is the case even with the execution of a command. The actual operation of teach-ing or sweeping is executed by the other faculties, while the moving role is that of the will. We may speak, there-fore, of obedience of the intellect because it is the in-tellect in the third degree of obedience that is harmo-nized with the intellect of the superior, even though it is the will that moves it to the harmony. There remains another facet to this problem, or, if one prefers, another problem. Granted that we have in-dicated two reasons over and above mere intellectual honesty why a subject should attempt to see his superior's view, we must yet discover what guarantee of truth can be offered that will justify the subject's conformity. After all, is not evidence the fundamental criterion of truth; and if we are going to ask a religious to hold a precept as prudent or feasible, do we not have to assure him of its validity on the basis of objective evidence? And if a religious superior has no divine guarantee that his di-rections conform to the objective truth of things, how can one rightly ask another to harmonize his intellect with them? This is no easy problem. In answer to it ~ve must first, remark that no one is asking a subject to extend the value of his intellectual assent beyond available evidence. We do not suggest that a religious ought to make a certain judgment that his superior is correct ~vhen there simply is no irrefragable evidence that he is correct, nor do we feel that the sub-ject should entertain a judgment of higher value than his superior entertains. If the superior only thinks that this course of action is feasible, surely the subject is not re-quired by intellectual obedience to be sure that it is such. As a matter of fact, the latter would be a difformity, not a conformity. We may observe, likewise, that in many of the disposi-tions made in a religious community neither the superior nor the subject can be prudently sure that a particular course of action is the most feasible. An autocratic su-perior may act as though he is certain that his decisions are the only reasonable ones; but this does not, of course, mean that they are. How often can one know with complete certitude that a given sister should teach the third grade rather than the fifth or that a brother should specialize in history rather than in political sci-ence or that a priest should serve on the mission band rather than on a parish staff? Many of us may entertain strong opinions in such matters, but few could offer in most cases objective evidence that one decision alone is reasonable or even the best possible. It would seem, then, that intellectual obedience frequently does not require a certain assent. But we think that it often requires an opinionative assent, that is, an assent that holds a proposition to be probably true because based on one or more solid mo-tives. Two reasons suggest this statement. First, when an intelligent man or woman (we refer to the superior) decides on a course of action, one may usually presume that there is at least one solid motive behind it that would found at least an opinionative judg-ment that the decision is a prudent one. Secondly, the superior himself usually judges his directive as at least probably correct; and so il~ he can find some good reason for it, the subject of good will should frequently be able to find it also. The first reason bears on extrinsic evidence (authority), the second on intrinsic. Is a guarantee required for the objective truth or wis-dom of the command? Must the superior in looking for intellectnal obedience in his subjects offer them some guarantee that he is at least probably if not certainly right in his dispositions? Although the two questions ÷ ÷ ÷ Intellectual Obedience VOLUME 22, 1963 499 4. 4. + Thomas Dubay, $.M. REVIEW FOR RELIGIOUS 500 may look equivalent, we would answer yes to the first and no to the second. No man can rightly give an intellectual assent to a proposition unless he has some motive pro-portioned to the quality of his assent. I do not proceed in an orderly fashion when I judge to be certain an as-sertion for which I have only probable evidence or when I hold an opinion with not even probable evidence. Hence, a religious need not judge his superior to be surely correct when he can see only probable reasons in favor of the command. When the subject can see no intrinsic reason in favor of the precept's feasibility (and such is rare, indeed), he should either refrain from judg-ing it altogether or base his opinionative judgment that it is feasible on the mere fact that his superior thinks, it so. In this second case he rests on extrinsic authority or evidence. His intellectual honesty is preserved in that he has not made a certain assent, and his obedience is per-fect in that he has made every reasonable effort to bring his judgment into accord with that of his superior. A superior is not ordinarily bound to offer the guar-antee for the assent his subject is to give to his disposi-tions. It would be unreasonable to expect one in author-ity to explain his reasons every time he decides upon some course of action. And it happens occasionally that natural secrecy prevents him from disclosing why he acts as he does. Yet at the same time we feel that often, if not usually, a superior should spontaneously offer reasons for his directives when they are out of the ordinary or when they are especially susceptible to misunderstanding. would even say that unless secrecy forbids it, a superior ordinarily does well to let the reasons for his commands be known whenever an intelligent subject could not l easily conclude to them and when the matter is impor-tant enough to go into them at all. Otherwise, it is dif-ficult to see how the subject could give an intelligentl assent or bring his judgment into line with that of hisJ superior except perhaps by a sheer act of will. As we have just hinted in the preceding paragraph,, all of our above attempts to give a reasonable account the roots of intellectual obedience as it bears on the ob-jective order of things are directed toward cases in whichl an agreement with the superior's mind is called for. There are many cases in the ordinary living of the re ligious life in which the directions given are not impor tant enough even to concern oneself about a conformity~ of judgment. In these it is rather blind obediertce thai is indicated: the willed execution without any thoughi as to why the command is given. We hardly think tha, a sister who has been asked by her superior to serve a.~ companion for another on a trip to town should bothei about trying to discover the rightness of the request o~ why it was made. Such scrutiny too easily lends itself to pettiness. Our above discussion rather envisions more important matters in which a religious should know his superior's mind that he may all the better carry it out. How, then, may we answer the questions with which we began? Does our inability to know the content of the divine will render meaningless the whole concept of in-tellectual obedience? It the superior is perhaps not ex-pressing the divine mind when he commands, is there any point in the subject trying to conform his judgment to that of his superior? Man's inability to know the divine mind in many of the practical details of human lille does not render mean-ingless the widely received principles of intellectual obe-dience. The religious is not assenting to his superior's direction as though it were an infallible oracle, nor is he judging that it is the only possibly reasonable disposition of the matter. Precisely because we reject the notion that a superior is revealing the content of the divine mind do we dissolve at the same stroke that other mistaken notion that in intellectual obedience the subject is assenting to a certain proposition known as such by God. Rather is the subject merely trying to put his whole being, intellect as well as will and body, into a harmony with his su-perior, a man who takes the place of God for him. And this attempt at harmonization implies no violence to in-tellectual integrity for the simple reason that it rests on evidence, either intrinsic or extrinsic. We may conclude, then, that the religious who prac-tices perfectly all three degrees of obedience integrates rather than disintegrates his personality. He executes di-rectives promptly and wholly, and thus establishes a new contact with God who has parceled out some of His supreme authority to men. He wants to carry out the precept because he sees the divine authority in a human instrument, and thus he places himself in the genuine stream of what is. He attempts to set his intellect in ac-cord with his superior's, and thus he simultaneously maintains intellectual integrity and submits his supreme faculty to the divine order. And all this is done through supernatural charity. This is sanctity because it is reality. ÷ ÷ ÷ In~ellectual Obedience VOLUME 22, 1963 501 PAUL HINNEBUSCH, O.P. Requesting in Charity ÷ ÷ ÷ Paul Hinnebusch, O.P., is the chaplain at Rosaryville; Pon-chatoula, Louisiana. REVIEW FOR RELIGIOUS ~02 We are all very conscious that charity inspires us .to give help to others, but have we ever realized that char-ity also inspires us to ask for help? St. Thomas Aquinas was well aware of this. He writes, for example, to a prince: "Your charity has asked me to reply in writing to your question. It is not proper that the requests which charity faithfully offers be refused by a friend.'u Thomas realized so well that charity seeks help as well as gives it, because he knew from experience what unity in lively charity can be. Living in the golden age of the Order of Preachers, when community life was fully synonymous with life in charity, when mutual charity penetrated everything, Thomas daily experienced char- ~ty at its best. Charity was a mutual give and take in per-fect spontaneity. Those early friars knew well the spirit behind St. Augustine's command in their rule: "Call nothing your own, but let all things be held in common among you." In the thinking of Augustine, this statement applied not only to material goods but to whatever the Christian has, whether material or spiritual, whether gifts of grace or talents of nature. Augustine was remarkably conscious of the unity of all Christians in Christ, of how all live one same life together in Him. For example, constrasting his own intensely active life as a bishop with the leisurely contemplation of a monk to whom he is wri(ing, Augustine says: "We are one body under one head, so that you are busy in me, and I am at leisure in you" (PL 33:187). Because I am one with Christ, what Christ is doing in you He is doing for me. And because you are one with Christ, what Christ is do-ing in me He is doing for you. We are one body with many functions of one life. We are one mystical person in Christ. Elsewhere Augustine writes: "Whatever my brother has, is mine, if I do not envy and if I love. I do not have it in myself, but I have it in him. It would not be mine, if we were not in one body under one Head." x Martin Orabmann, The Interior Lile o] St. Thomas Aquinas (Milwaukee: Bruce, 1951), p. 9. In this unity of life in Christ, this one life in love, the mutual sharing of spiritual and material goods is love in action. Love receives as well as gives, love asks as well as grants. If the bond of love makes us consider that our brother's needs are our own and inspires us to supply him with what he needs, that same bond of love does not hesitate in appealing to our brother's love for help. Our appeal is based upon our love for him and his love for us. It is only right that what we expect him to grant in char-itY should be requested in that same charity so that both the asking and the giving are an exercise and a strength-ening of the bond of love. Our blessed Savior sets a beautiful example of these things in dealing with the Samaritan woman at Jacob's well. In His love for the woman, He desires to do her a service; but good psychologist that He is, He knows that her pride will resent His offer of help. And not merely because in her particular case pride will resent the un-veiling of her sin but because human beings in general like to be independent and do not care to admit that they need others. Their pride instinctively resents anyone who tries to help them. We have all experienced at one time or another the pain of having our charity rebuffed. And therefore when Jesus wishes to do this woman a service, instead of immediately offering help to her, He begins by requesting help from her. He knows how valu-able a request for help can be in establishing good rela-tions among people. Rather than give her pride an op-portunity to resent His help, He appeals to what is best in her human nature. Human nature was made for love. But love's proper act is to give. To win the woman's good will and love, Jesus gives her the opportunity to give to Him. He asks her to do Him a service: "Give me to drink" (Jn 4:10). His humble request and His need immediately wins her sympathy and benevolence. Upon the initial good will which she thus manifests, Jesus proceeds to build an eternal friendship. By humbly accepting the service of her love, He leads her humbly to accept His love in re-turn, His love with its gift of "living water" springing up into a divine love, binding her to Him in an everlast-ing friendship. This is the apostolic technique which Jesus teaches to His apostles. Christian charity has to be mutual, love has to be a response to love. From the prospective convert the apostle must draw forth some sort of love, even if it is only an act of natural benevolence towards him. Grace, seizing upon this, can transform it into some-thing divine. Since man was made for love and love's proper act is to give, if we would set up a bond of love between our-÷ ÷ Requesting in Charity ÷ ÷ Paul Hinnebusch, O.P. REVIEW FOR RELIGIOUS 504 selves and our fellow we must give him the opportunity to give to us. We must win his benevolence and sym-pathy by humbling ourselves before him in need. Love knows how to receive as well as give. Is not the recogn:i-tion of another's need a natural incentive to sympathy and love? Is not then the humble recognition of our mu-tual need of one another the best soil for mutual low:? For charity is mutual giving. Almighty God has deliber-ately created us mutually dependent upon one another that we may have an opportunity to love by giving ar, d to love by receiving, that thus the bond of love may 'be perfect. Therefore our blessed Lord instructed His apostles to receive even while they gave: they were to accept the hospitality of those to whom they wished to preach, they were to eat what was placed before them, they were to sleep on what was prepared for them (Lk 10:7-9). They were to be humbly dependent for material things upon the people upon whom they wished to shower super-natural gifts. Thus there would be established a balance and the mutual interchange which is charity in action. St. Paul's words describe the situation well: "There is a just bal-ancing- your abundance at the present time supplying their need, that their abundance may in turn supply your need, thus making for an equality" (2 Cor 8:14). Christ used this same technique with the disciples on the road to Emmaus. Though it was getting towards evening and the day was far spent, He acted as though He were going on, giving them the opportunity to urge their hospitality upon Him, so that by their love in giv-ing to Him their hearts would be prepared to receive His greater gifts (Lk 24:28 f.). Christ our Lord sent forth His disciples two by two so that they could mutually give and receive as they trav-elled to their missions, upholding one another in love. For in Christianity there is no room for the proud inde-pendent spirit which rejects others as though he does not need them, spurning their help as though he can get along without them, refusing to accept from others lest a debt of gratitude make him dependent upon them, carefully hoarding his own resources in fear that giving to others will impoverish him and make him dependent. How tremendously more fruitful all of our labors would be if all of us would work together in this humble charity which recognizes our need of one another! True charity is ever humbly aware of our mutual dependence upon one another in Christ and of our solidarity in Him; and therefore it is willing not only to give help but humbly to accept it and to give again in grateful return. For Christians must never give to others with an air of condescending superiority but must always humble them-selves to the level of the needy, in genuine compassion. "Be minded as was Christ Jesus," says st. Paul. "Though he was divine by nature, he did not consider his being on an equality with God a thing to be grasped, bi~t on the contrary he emptied himself, taking the nature of a slave, and was made like to men" (Phil 2:5-6). For the gifts of God, whether spiritual or material, are never given to us in order to exalt us above our fellowmen but rather to give us the means of serving Him in humble love. "Freely ~have you received, freely give" (Mr 10:8). If St. Thomas Aquinas always looked upon requests for his help as proceeding from humble charity, in humility he considered himself the servant of all in that same charity. For example, a young Dominican lecturer of Venice once wrote to him a list of thirty-six questions and asked for the answers within four days! Though this may seem to be an inconsiderate abuse of the generosity of an extremely busy man like Thomas, especially since the questions were vaguely phrased, nevertheless in sending back all the answers Thomas gently replied: "Although I h~ave been very busy, I have put aside for a time the things that I should do, and have decided to answer in-dividually the qusetions which you proposed, so as not to be lacking to the request of your charity." We must beware, then, of setting self-sufficient bound-aries about ourselves, saying, as it were, "This is my sphere of influence in the community, this is the work I will do. I can do this and no more, and I will accept no help in doing it, for I am self-sufficient within these lim-its. I want no help, because I wish to be independent of the need of helping another in return. So let us all de-marcate our spheres of influence, let us carefully portion out the common resources of our community life. This portion shall be mine, that portion shall be yours, and let us not trespass upon one anotherl You may not borrow my help or my equipment or my resources even in time of need, for at all costs we must avoid trespassing the 'rights' of one another. In short, let us kill all the spon-taneity of community life in charity." Religious who by vow have renounced everything, even their own wilI, are the last people in the world who should be insisting upon their rights. Is not charity a higher law than rights, does not charity break down the wails of proprietorship? Does not charity concede to others that to which they have no strict right? For whenever we have something and our neighbor is in true need of it, then it is no longer our own but his. It is not his in justice, but in charity. He cannot demand it of us--unless he is in dire necessity--but he can humbly ask it in love, and we grant it in love. We owe it to him + + + Requesting in Charity VOLUME 22, 1963 505 Paul Hinn~bu~ch, O.P. REVIEW FOR REL|G~OU$ in the charity which makes all of us one body under one Head. And yet, there is order in charity. For though what I~ have is given me by God not just for myself but for the service of others in Christ, yet I must use and distribute what I have in an orderly way, using it for the appointed purposes in community life. If I am called upon to de-vote some of my time or my resources in giving emer-geny help to another so that my appointed tasks may seem thereby to suffer, rather than stifle charity's eager-hess to help I entrust my own affairs to divine providence while I attend to the immediate needs of my neighbor. On the other hand, the common ownership of all things in community life, in this one body under one Head in charity, does not justify any one member or group of members o[ the religious community in appro-priating an unjust share of the common resources, taking more than should be alloted when distribution is made to each according to his need. If resources are unjustly appropriated in this way, even the charity of those who are unjustly deprived cannot approve of the injustice, though they may have to endure it in patience. Even charity cannot approve of the injustice, for charity is obliged to love the common good and cannot permit this harmful swelling of one member at the expense of an-other. We cannot appeal, then, to the fact that we are one body under one Head to justify any highhanded appro-priating of the common resources. What my neighbor has is mine, what the community has is mine, but only in the friendship of charity. I have only love's rights to these things. And therefore only in humble charity may !1. re-quest more than is already allotted to me. Only mutual charity makes what is his mine and what is mine his. Charity never demands, charity humbly asks. And when she has received, in due course she makes a grateful re-turn. Everyone who is generous in fulfilling the law of char-ity and is ever eager to be at the service of others sooner or later runs into those who abuse his generosity by mak-ing, in the name of charity, requests which charity has no right to make. There will be those who will use the main point of this article as an excuse for imposing upon others, saying, "I request this in charity, so in charity you may not refuse me." Are there situations when we may refuse requests for help without violating charity? At first sight it would seem not, for our Lord says, "Give to everyone who asks of you" (Lk 6:30). However, our Lord never asks the im-possible. There are times when one is so laden with other duties of justice and charity that he cannot possibly ful-fill a request for help. But in a case like this, charity must know how to say "No." "There is always a way of refus-ing so graciously," says the Little Flower, "that the re-fusal affords as much pleasure as the gift itself would have." Lest we abuse charity's rigl~t to ask help, we must al-ways be very considerate of those of whom we ask help. We should not ask a generous person for his help when we could do the things ourselves easily enough. For if the one we ask is really charitable and generous, then we can be sure he already has more than enough to do, for every-one is asking his help. We must take care never to ask un-necessarily or selfishly. If we really do not need help and the person we ask sees that this is so, then he is not uncharitable in refusing us. In this case a work of charity is not called for, since by definition a work of mercy is aid given to one who has true need. Furthermore, a busy religious has to be dis-criminating in the works of charity he undertakes. Since it is impossible for him to do everything, he does not violate charity if he makes a prudent choice about whom he is to help or about the type of aid he is to give; for as we have said, there is an order of charity. No one is obliged to sacrifice the greater works of charity and jus-tice to aid someone who would abuse his charity. Even in refusing a request which charity has no right to make, we must be charitable in our manner of refus-ing. One must patiently bear with the fault of the one who seeks to impose upon him. Likewise, we must be careful in judging whether or not a person really is abus-ing charity's rights to ask. Ordinarily we ought to pre-sume that the bond of charity lies at the basis of all re-quests for our help. If we may refuse help to those who are uncharitably inconsiderate in the requests they make of us, on the other hand we should anticipate the needs of those whose charity is so considerate of us that they hesitate to ask our help lest they unduly burden us. If, when necessary, charity knows how to refuse help in a gracious way, true charity is also always gracious in its manner of giving help. If our consent to help another is grudging and ungracious, we deal him an uncharitable blow even as we help him, for we humiliate him by our attitude. My son, to your charity add no reproach, nor spoil any gift by harsh words! Like clew that abates a burning so does a word improve a gift. ÷ ÷ + Requesting in Charity VOLUME 22~ 1965 5O7 Sometimes the word means more than the gift; both are offered by a kindly man. Only a fool upbraids before giving: a grudging gift wears out the expectant eyes (Sir 18:14-17). "The word means more than the gift" because the gen-uine charity behind the asking and the giving, the giving and the receiving, is the one thing precious above all else. 4- 4- 4- Paul Hinnebusch, O.P. REVIEW FOR RELIGIOUS ANTONIO ROSMINI Three Q estions on the Spiritual Life [Antonio Rosmini, 1797-1855, was one of the great figures of the Church in the nineteenth century. Besides founding the Rosminian Fathers (the Institute of Charity), he also founded the Sisters of Providence (the Rosminian Sisters). As the founder of the sisters, he was naturally solicitous for their spiritual progress and advancement. The Review is happy to present here a translation of a letter :from Father Rosmini to the members of the Sisters of Providence in England on three important matters of the spiritual life. The translation has been made by the Reverend Denis Cleary, I.C.; Saint Mary's; Derrys Wood; Wonersh; Guildford, Surrey; England.] Stresa~ September 24, 1850 Dear Daughters in Christ, I would not wish you to judge my charity towards you by the number of letters which you receive from me. The Lord knows that I have you in my heart and that I offer you to Him every day on the altar. If I write infrequently, attribute this to my weakness and to the fact that I know you have a superior who is full of zeal for your growth in Jesus Christ. Nevertheless, now that this superior of yours, and my dear brother in Christ, is returning to you after his journey to Italy, I cannot but send with him a letter which will serve to thank you for the gifts which you have sent me in your charity as a sign of your devo-tion and in which I shall answer those three important questions which you sent to me. I answer these questions because, although I know that you could have the same answers from your immediate superior who is full of wisdom and the spirit of God, I think that hearing the same things from me, as you desire and ask, will give you consolation and strength in doing good because of that affection and obedience which you grant me in Christ Jesus. It is for this reason that I write, not necessarily for your greater instruction. The first question which you ask me is this: "How can one use a spirit of intelligence without falling away from simple and blind obedience?" ÷ Three Questions VOLUME 22, 1963 + 4. ÷ ¯ 4ntonlo Rosmini REVIEW FOR RELIGIOUS This question and the other two which follow show your spiritual discernment becau.se they manifest your de-sire for instruction in the most perfect things. Perfec-tion demands that we know how to join and harmonize in our daily actions those virtues which, at first sight., seem opposed and even, perhaps, to exclude one another reciprocally. In fact, although no virtue can ever truly be opposed to another, just as no truth can be opposed to another truth, there is an art in uniting harmoniously those virtues which belong to faculties and passions which have contrary tendencies. When possessed by a per-fect man these faculties and passions come together in an orderly way. Knowing how to bring them together, there-fore, belongs to the study of that perfection to which we are consecrated. The person who seeks for perfection is rather like a composer who knows how to blend the voices of contralto, baritone, and bass. Coming now to your que.,stion, I say that simple and blind obedience can be joined with a spirit of intelli-gence and that this can be done in various ways. The First Way. It must be realised that the higher and the more universal the reason which governs our actions, the greater the use we make of a spirit of intelligence. Acting with a spirit of intelligence only means acting ~c-cording to reason without allowing ourselves to be moved or disturbed by any passion whatsoever. Now the highest and most universal of all reasons for acting is that of doing in everything the will of God (I expect you have seen what I have written on this matter and have also read it). But he who obeys with simplicity and purity is certain of doing the will of God who has said concerning ecclesiastical superiors: "He who hears you hears me." This is a simple but efficacious and sublime reason for acting. It contains so much good in itself that, when it is present, it renders every other reason superfluous. So you see that although obedience is called blind this is not because it is without light but because it has so much light that it does not need to take it from elsewhere. It is as though a man is said to be without light because he does not light candles when the sun shines. The Second Way. Besides this, he who obeys blindly and simply can use his spirit of intelligence in the way in which he carries out what he has been commanded. Two persons carry out a command of their superior: one of them does it without reflection, without attention, without putting his heart into the work, without think-ing of what he has been told, without endeavoring to understand what has been commanded; the other does the same work trying to know, first of all, what his supe-riot's intention was, then endeavoring to carry out that intention in the best way possible as if it were his very own. The former, you see, acts without conviction and almost in spite of himself. The other performs his duty willingly; he desires to succeed; he finds his happiness in this work since he is certain of pleasing God. The latter obeys both with simplicity and with a spirit of intelli-gence, like a living and intelligent person, not like a machine. It is obviously impossible for the superior, when he commands, to mention in detail all those things which concern the way in which the order, is to be carried out. He gives the command and then leaves the subject to carry it out. The subject who has the greater spirit of intelligence can be known immediately through observa-tion of the manner in which he carries out his duty. The Third Way. It often happens that the command is more or less general and that many things are left to the common sense of the one who receives it. In this case, the subject must be careful to note the sphere of action de-termined for him by the command of his stiperior. Within that sphere he is obliged by obedience itself to work in a personal manner, not capriciously, 9[ course, but according to sound judgment, that is to say, with a spirit of intelligence. If you consider the different members of a religious congregation, you will see that they all act through obe-dience, even the general of the order because he is subject to the pope at least. Nevertheless, obedience leaves a more or less free field to the details of their obedience. .Superiors have greater scope in this respect than subjects. According to his position, each one can .and must make use of his spirit of intelligence. In your own house, you begin from the central superior and you go down through all the other offices, each of which is subordinate to the one above and so directed by obedience. Nevertheless, all the work has to be carried out with a spirit of intelli-gence. Everyone has to use this spirit in so far as obedi-ence leaves the matter to her discretion. Take another example, a teacher or a nurse, for in-stance. Obedience imposes this work, and so the merit of obedience is present. But what a great deal of intelligent application is needed to carry it out perfectlyl And if you consider even particular commands, you will find that the greater part of them leaves some liberty where one's own intelligence can be used. For instance, you have to write a letter and have even been told in general what to write. Is it not still necessary to think carefully about the way in which the matter is to be expressed? Obedience, therefore, never determines all the actions which a person does--that would be impossible. Many commands give scope, and great scope, to the exercise of personal initia-tive. + + + Three Questions VOLUME 22~ 196~ ~ntonlo Rosmini REVIEW FOR RELIGIOUS The Fourth Way. This concerns the observations which we make respectfully to our superiors about the commands they give us. These observations are perfectly lawful, but in order to make them with a true spirit of intelligence three conditions are required: first, that these observations spring simply from zeal for good and t.he glory of God, not from any self-interest; second, that they are not made lightly--in a word, that we do not say the first thing that comes into our head without having re-flected upon the matter; third, that they are made in spirit of submission so that if the superior insists upon his command the subject does not sulk but does what he is told with alacrity and joy. If the matter has great importance for the glory of God and it seems that what is commanded by the superior is not the right course, one can have recourse to a higher superior. This is not contrary to the simplicity of obedi-ence provided that the three conditions mentioned are put Jr;to practice. Superiors like to hear the observations of their subjects provided that these are offered in a spirit of charity and humility. If after all this it happens that what has to be done and what is done for obedience leads to some harmful effect (provided, of course, one is not treating of sin), the one who obeys has lost nothing. On the contrary, he gains because his act of obedience con-tains a mortification which is most pleasing to God. The man who mortifies himself in order to obey has taken great step forward on the road to sanctity both because he has denied his own will and because he has sacrificed his selblove and submitted his reason to a greater reason, God's very own, from which the command comes. That is suflacient for the first question. The second question is this: "How can one unite prac-tically the spirit of contemplation to an active life en-gaged in works of charity?" Since the union of holy contemplation with the exer-cise of works of charity is the aim of our congregation, follows that we must not be satisfied until we have ob-tained from God the light to join these two things in our-selves. I say that we must obtain from God the power of uniting contemplation and action in our life because the' only master who can teach us such a sublime science is, Jesus Christ Himself who gave us a most perfect example' of it. You see, this science consists in nothing else but' union, and the closest possible union, with Jesus Christ. In His mercy He has already prepared in His Church the' means necessary for this union. Even before we were born or knew how to desire them, these means were made' ready for us. What are these means, then, which enablel us to obtain this intimate and continually actuated union~ with Jesus Christ, this union which does not distract us from works of external charity but, on the contrary, im-pels us towards them and helps us to implement them? The first among them is the pure and simple intention of seeking Jesus Christ alone in all our thoughts, works, and actions. This uprightness of intention is harmed to a greater or less degree by any other affection which influ-ences our actions. It follows that our intention of seeking in everything Jesus Christ alone is not perfect if we have not given up self-love and sensuality entirely. I said, how-ever, that that intention which seeks Jesus Christ alone in everything is hurt by every affection which influences our internal or external actions because an affection or sensation which has no influence on our voluntary thoughts or words or actions (in which case the affection or sensation is entirely opposed by our will) in no way diminishes the purity of our intention. On the contrary, it gives it scope and increases it according to those words of God to St. Paul: "Virtue is made perfect in tribula-tion." The second means, which serves to help the first, con-sists in carrying out all our exercises of piety, and espe-cially our reception of the sacraments and our assistance at Mass, with the greatest possible fervor, tenderness, gratitude, sincerity, and intelligence. It is especially in these two acts of devotion that there is loving union be-tween Jesus Christ and the devout soul. The third means is that of endeavoring continually to keep alive the love of Jesus Christ in our hearts by hold-ing Him present, painted, as it were, before the eyes of the soul. We have to hear His words as they are recorded in the Gospel; we have to consider the actions which He performed during His mortal life and at the moment of His precious death (all these actions should be familiar to a spiritual person); we must apply His words and His example to ourselves and to all that we have to do; we must ask how He would act in our case and how He wishes us to act; when we are in doubt we should take advice, desiring sincerely to know and to do what is most perfect and is most pleasing to Him; we must listen to His voice with reverence and love when He speaks within US. The fourth means is that of beholding Jesus Christ in our neighbor. Whenever we have contact with our neigh-bor, we must endeavor to be of use to him in Jesus Christ and receive from him edification for ourselves. If we have a great zeal for the salvation of souls, we shall do every-thing in our power to win them and to bringlthem close to Jesus Christ. At the same time, we will wage war on useless and idle words and upon superfluous conversa-tioHnso awnedv vear,i nin c uorridoesrit yto. direct our every wo|rd/and work + 4. 4. Three Questions VOLUME 22, 1963 Antonio Rosrnini REVIEW FOR RELIGIOUS to the betterment of others and of ourselves, and so to bring forth fruits of eternal life, two things are necessary: primarily and principally, charity should always be ou.r guiding star; secondly, we must ask from Jesus Christ the light of His prudence which multiplies the fruits of charity. A soul that always proposes to itself the good of souls in everything that it says or does will always be recollected even in the midst of many external works be-cause its spirit is always intent on charity; and he who thinks always of the charity of Jesus Christ and has noth-ing else in his heart is always recollected in Jesus Christ and in God because the Scripture says: "God is charity." To acquire the habit which enables these four means to fructify in a constant recollection of spirit even in the midst of external occupations, it is necessary to make great efforts in the beginning and mortify oneself reso-lutely with regard to everything that distracts the mind and is opposed" to this state of recollection and of the presence of God. We must ask this grace of Jesus Christ with great constancy. Only by persevering in intense prayer can the soul be established in that permanent con-dition of quiet in God which is never lost through any' external action provided the will does not give itself to evil. Here you must realise that the power which communi-cates with God and is joined to God is different from those other powers with which we work externally. When, therefore, man has come to a certain state of con-templation and union, he works with those powers which regard external actions without placing any obstacle to that supreme power which gives him quiet and rest in God. So it is that we read of certain holy persons who, while they seemed completely taken up externally, were speaking internally with their God and Creator. And this conversation of theirs, instead of impeding them, helped them to do their external works better, just as outward actions did not turn them away from their interior~ union with God. Such a desirable state is usually obtained by those faithful and constant souls who, at the beginning, suffer much and mortify themselves greatly and pray with in-tensity and wholeheartedness. This is the state which the Sisters of Providence must strive to obtain during the time of the novitiate when they have every opportunity, if only they will use it, of binding themselves indissolubly to God, the spouse of their souls. The union begt, n then must last for the whole of their life. Those sisters who have not obtained it completely during their novitiate must strive to gain it as soon as possible, But let us pass to the third question. The third question was, then: "How can one unite per- fect zeal and an ardent desire for the perfection of charity with perfect detachment from the esteem~ of others and a sincere desire for contempt and ill use." This question is no less difficult to dea,1 with than the preceding two--to answer in practice, ,I mean, not in words. But what is difficult to Jesus Christ and to those who hope in Him and pray to Him . ?~t In order to reply to this last question~of yours, I say that it is necessary to suppose in a person h foundation of solid humility. This consists in not attributing to oneself that which belongs to God alone or to other men. Humil-ity, in fact, is only justice. It is just that m~{n should think himself nothing (because he really is such) and that he should think God everything; it is just tl~at man should recognise that glory does not appertain to !nothing but to that which is everything. Therefore he should wish for no glory for himself but the greatest possible ~glory for God. When a man knows these things, it is just ~hat he should feel a certain uneasiness when he is praised by men be-cause he who is nothing cannot desire to b~ praised with-out usurping what is not proper to him. IOn the other hand, he should be joyful when he sees that men glorify God. Man however is not only nothing. He is something worse: he is a sinner (not only because of the sins which he has committed but also because of th~se which he could have committed and would commit con. tinually if God did not have compassion on him). It lis just there-fore that he should desire to be despised[and that he should rejoice when he is ill treated by mefl. Sentiments of this nature must be unshakeable and deeply implanted in the soul of a religious person. Nevertheless, this per-son must realise also that although man is a, lnothing and moreover subject to every sin, Jesus Christ lias redeemed him through His mercy freely given; He h~s saved him and clothed him with Himself in such a maqner that the Christian bears the adornments of Jesus Christ. These are more or less rich and precious according io the abun-dance of virtues, of merits, and of grace poss,essed by the Christian. A man who finds himself adorned in this man-ner is indeed mad if this causes pride in him. On the other hand, if he realises that all these treasures are given to him freely and through no merit of his own, he will humble himself and attribute to God alone dhe glory of them without usurping for himself even the sdaallest part of that glory. Yet, just as God has given to man theset'reasures of v~rtue and of grace through a wholly gratmtous love, so also He makes h~m a paruc~pator of H~s own glory. Once more, though, man must not consider this glo',ry which is g~ven to him as his own but as belonging to Jisus Christ 4, Three Questions VOLUMF 22~ 1963 4. 4. ÷ Antonio Rosmini REVIEW FOR RELIGIOUS who, through His mercy, has wished to pour it out upon those who believe in Him, and to allow them a share it. With all this well understood, we can formulate certain rules which enable us to unite a desire of perfecting onr works of charity with detachment from self-esteem and, moreover, with a sincere desire of contempt (a most pre-cious thing). The rules are the following. First Rule. Generally speaking we must not give any occasion for contempt, at least through our own fault. When, despite this, we are belittled~ we must receive our humiliation with joy as something precious; we must thank God for it without fearing that it will damage our works of charity because, even if some damage does re-sult from it, this is desired by the Lord for His own ends. We ought not to turn away from it but trust in Provi-dence which will know how to obtain greater good h'om the immediate evil. Second Rule. We must never do anything whatever to gain praise from men. To do so is a most despicable act. When praise doescome of its own accord, we must at-tribute it to Jesus Christ to whom alone it belongs; we must, for our part, fear it as a danger and take precau-tions against it by internal acts of humility and contempt of ourselves; we must protest that we do not want to re-ceive it as a part of our reward. After this, if we find that praise is useful towards the perfection of our works of charity, we can take pleasure in it provided that this pleasure concerns the perfection of charity. We must not refer it simply to ourselves and we must be careful that no feeling of vanity or pride arise from it. On the con-trary, after we have received praise we should prepare ourselves for greater humiliation, persuaded that praise has made us no better than we were before. Third Rule. When we realise that the praise has been exaggerated, we should be displeased because this is con-trary to truth and justice. We should attribute it to the large heart of the one who gives it. Fourth Rule. In order to know whether we are really detached ourselves, we must see if we are glad when others are praised. You especially must ask yourselves whether you rejoice when praise is given to your sisters. Even the very smallest dislike or jealousy on this account would be a very great defect. You must be generous with others but especially with your sisters; you must consider their virtues far more than their vices; and you must try to maintain, by just means always, the esteem which others give them. Everyone must be ready to turn praise away from herself and see that it goes instead to her sis-ters. Each one must wish to be first with the work in hand and the last to be praised. This is not a dit~icult thing when a person considers his own defects and the virtues of others; when he no longer judges or condemns the defects of others; when he leaves ~ll judgment to God to whom alone it belongs; when he puts into prac-tice the lesson which Jes.us Christ tau :ht with these words: "Do not judge and you will not be judged. In fact, exposing oneself to the danger of j, " " one's brethern is the same as doing tlztdging wrongly ¯Therefore, in order not to be in danger o~ em an injury. lnj"us ¯uce against them, one must abstain [croom mevitetrinyg d aen-finitive judgment which may harm them. tions as the answers occurred to me. I hope that, if you meditate and do all this, you ever more dear to God and assure for your mortal crown. Your most affectionate fat~ Filth Rule. We must never speak of th ings for which we can be praised-~even the world considers this wrong. Moreover, although we ought not to bl'ame ourselves without good motives, nevertheless we ought to strive to cover up our virtues as far as we can andI to speak con-temptuously of ourselves sometimes provided so with sincerity This i . ¯ ~ .we can do you are speaking with yo~u rp rsaislsteewrso orrm wy iethspl et~cmerlsloyn ws h"en wh.om you are friendly, provided, once mo~, that itwl~tahs a s~ncere foundation. My dear sisters in Christ, I have replied t.o your ques- ,n our Lord will become seives an lin-er in Christ, A.R. ÷ Three Questions VOLU~ ~:,, SISTER JEAN DE MILAN, S.G.C. Toward Greater Maturity ÷ ÷ Sister Jean de Mi-lan, S.G.C., teaches psychology at Rivier College; Nashua, New Hampshire. REVIEW FOR RELIGIOUS 518 The compatibility of neurosis and religion has re-ceived considerable attention in the psychological litera-ture of the last. thirty years. It is argued that sanctity re-quires a certain integrity in the psychic order,1 that man's struggle for perfection is directly proportionate to his mental equilibrium.2 There is no doubt, then, as to the importance of mental health in religious life where men and women consecrate themselves to God by vows to practice the evangelical counsels of poverty, chastity, and obedience. Religious commit themselves to community living and they depend mostly on one another for the works of the community and for companionship. It takes only elemental charity to prompt one to look into the dynamics of a neurosis in search of the elements incom-patible with a religious life. It is now an accepted fact that without being diagnosed psychoneurotics everyone exhibits neurotic symptoms at irregular intervals. It will be the purpose of this paper to identify these neurotic traits and to suggest measures within the framework of a religious life which can help to attenuate if not to eradicate the troublesome symptoms. The paper will be developed along twelve characteris-tics listed by Schneiders as typical of neurotic person-alities: immaturity and sensitivity, self-centeredness, un-realistic ego ideal, rigidity and anxiety, isolation, ag-gression against self, mental conflict, lack of control, sug-gestibility, irresponsibility, lack of sense of humor, and emotional instability,s These traits can be found in many people including religious; it is only when they become x Jordan Aumann, "Can Neurotics Be Saints?" Cross and Crown, v. 5 (1953), pp. 458-59. s Robert Meskunas, "Sanity and Sanctity: An Inquiry into the Compatibility of Neurosis and Sanctity," Bulletin o] the Guild o] Catholic Psychiatrists, v. 7 (October, 1960), p. 248. s Alexander A. Schneiders, Personal Adjustment and Mental Health (New York: Rinehart, 1955), pp. 390-95. a consistent and persistent pattern that/one speaks of a neurotic personality. As a type of adjustment, it is in-adequate and it represents an meffioent and unwhole-some effort to meet the demands and rdsponsibilities of daily living. / 1. Immaturity,and Sensitivity The neurotics immaturity makes allI problems and frustrations loom large and menacing, IThis tendency, often paired with regression, connotes not only loss mature habits of behavior but a consequ~ent progressive inadequacy of response. The neurotic be.comes decreas-ingly able to meet the ordinary demands for social living and begins to withdraw from acuve part~opauon, m group acuwty. He does not master hfe ~ut expects life to look after him. He is unusually sensitive to comments concerning himself and cannot tolerate/any form criticism. His sensitivity makes the stresses~ and threats of reality almost unbearable¯ Religious life favors the cultivation of a/Christianper-sonality through the development of a perfect life---~ne exquisitely balanced, of noble service to ohe's neighbor, a life most happily modeled on Christ Hi~aself. In lead-ing to spiritual maturity, religious life de~aands of one constant and close personal contacts in theI common life which comprises factors capable of actualizing the po-tentialities of the individual. To be a constructive and mature power, the individual personality ]nust exercise itself through activity upon others. Religious who can be characterized by "immaturity and sensitivity" are likely to be living in a sElf-contained world. They have refused to walk through the doors swinging outward where the self can be ektended and actualized. 2. Self-Centeredness Neuroticism is characterized by a life which is, in some respects, self-centered. It is ~mmatunty s firs.t ally. The neurotic makes his ego the center of the universe; good is what is good for the ego, bad only what unpleasant to it. Menninger, a renowned psychiatrist, b~lieves that Christ Himself laid down one of the pnnople~s of mental health that is now recognized as of paramo,unt impor-tance. Matthew, Mark, and Luke all quoted Christ when they said: "For whosoever will save his life s~all lose it, but whosoever will lose his life for my sake will save it." What better can condense the attributes of a mature per-sonality? "Some men can love others enough~ to derive ¯ more satisfaction from that than from being lo~ved them-selves. It is still a magnificent precept. If you can follow VOLUME 22, 1963 ,519 it, you will never have to make a date with a psychia-trist." 4 Religious life, because of its theocentric plan, teaches a person to surmount his egocentricity. It also provides a basis for satisfactory interpersonal relations and cha:r-ity toward fellow men in the fatherhood of God instead of in changing human sentiments.5 The spirit of self-abnegation and self-denial is fundamental to the re-ligious life. Religious are called to share one mind, one heart, one life, one love in Christ. Their social service is motivated by the love of God in the neighbor. Self-love, then, tends to decrease as a function of one's love. for others. The paradox of a self-centered religious be-comes a serious indictment. + + + Sister Jean de Milan, S.G.C. REVIEW FOR RELIGIOUS 3. Unrealistic Ego Ideal The neurotic harbors an almost pathological ego ideal which prevents him from achieving a realistic attitude toward the issues and problems of daily life. His goal is a purely idealized and often artificial one. The ego ideal, the self one wants to become, may take the form of an ideal of personal conduct or it may be identified with certain desired accomplishments. The purpose of the ideal is to bring about identification with it in view of self-actualization. It emphasizes the forward movement or activity that is characteristic of living or-ganisms. The personal pattern of tendencies is projected into the future. This orientation toward future goals is commonly accepted by psychologists as a mark of matu-rity. Obviously, it reaches its highest perfection in re-ligion where man is oriented toward his ultimate goal.e Religion aims primarily at bringing persons closer to God, and by doing so it may secondarily promote their mental health. When a person believes that God assists him in a very personal way, life's perplexities and emo-tional crises become relatively unimportant. With such a clear-eyed notion of God, of His claims on the indi-vidual and His plans for him, the religious has a reliable and stable framework upon which to build a plan of life. Religion is the supreme moral virtue dominating his interior life and his relations to other human beings, and the religious view of life becomes the philosophy which dominates both thought and conduct.7 Such a man is strengthened by the sense of his own personal dignity. ' Schneiders, Personal Adjustment, p. 160. ~ James H. VanderVeldt and Robert P. Odenwald, Psychiatry and Catholicism (New York: McGraw-Hill, 1952), p. 185. e James E. Royce, Personality and Mental Health (Milwaukee: Bruce, 1955), p. 277. ~ Thomas Verner Moore, Personal Mental Hygiene (New York: Grune and Stratton, 1944), p. 236. A religious has only to gauge his serentty to evaluate himself on this trait. 4. Rigidity and Anxiety The neurotic's rigidity and anxiety d, not allow ~him to adapt to changing situations. Flexibility, suppleness, and malleability are the signs of life. I Rigidity, rigor mortis, is the sign of death. Such is the sta'te of the person who lacks malleability, whose personali~,y is excessively rigid'S Fear and anxiety, the very core of neurosis, are emo-tions which generally assume a rather egoistic character. It is well known and readily accepted thatldiffuasnexiety is reduced in the neurotic by the development of somatic symptomatology, exther phys~ogentc or psychogemc ~n nature. The physical symptoms then bdcome ways of structuring the anxiety¯ Anxiety may result from dejection flowing from one's inabilityto realize his ambitions; it maylbe due to in-jured vanity. There are surprisingly few neurotics' among people who are genuinely humble. Real Ihumil!ty is a prophylaxis against the anxieties one encounters ~n every day human interaction, for the truly huml~le person not only recognizes his own weaknesses and limperfections but he remains peaceful when his deficiencies are recog-nized by others also.9 One who has consecrated himself to God by religious vows is officially the spouse of Christ. Bu~ one can be officially the bride of Christ without having made in reality a complete sacrifice of himself in which his will is identified with and absorbed in the will of God, or without having attained to that psychologtcal state that St. John of the Cross designates as "spiritual ,matrimony." This state results in a cessation of all anxiety and a men-tal state of peace and delightA0 It is quitd remarkable how religious experiences tend to the moral perfectton of the one who has them. They give him a be~ter mode of adjustment in his relations to other humanl beings and a spiritualized conception of the nature of t~ials. 5. Isolation There is a certain amount of hostility in .he neurotic make-up coupled wtth tnabthty to get along w~th others. The psychoneurotm ts essenually a maladjusted personal- 8 Charles J. D. Corcoran, "Types Suited or Unsuited for Religious Vocation," Proceedings o] the Eighth Annual Convocation o[ the Vocation Institute (Notre Dame: Notre Dame Press, 1955), p. 33. 0 Raphael C. McCarthy, Sa]eguarding Mental Health! (Milwaukee: Bruce, 1937), p. 253. lOThomas Verner Moore, The Driving Forces o[ H~man Nature (New York: Grune and Stratton, 1948), pp. 421-22. ÷ ÷ ÷ Maturity VOLUME 22, 1963 521 4. Sister lean de Milan, REVIEW FOR RELIGIOUS ity and the victim of a bad system of mental habits. isolation results from a group of defense reactions, in-cluding primarily the fundamental biological reactions of defense and avoidance. The neurotic withdraws from his social group and becomes a nuisance even unto him-self. Man is a social being whose ultimate destiny is bound up with his observance of the great commandment dual charity. His perfection as a person is analogous to that of a seed which, to bear fruit, must grow outside of of itself. Religious growth in perfection can be measured in terms of one's serviceability to and influence on others. A life in the service of God and man, a wholehearted de-votion to the ideal of religious life, appears as the realiza-tion of our friendship with God. The profound feeling of loneliness and sense of isolation one experiences oc-casionally can be cured by a sincere trust in God, our friend. 6. Aggression Against Sell Neurotics are characterized by a great deal of petulance, annoyance with others, sensitivity to their at-titudes and behavior, readiness to quarrel and to find fault, and so on. Self-hatred as well as hatred of reality underlies both the spiritual and emotional disturbance. Aggression against self flows from conceited pride which has a twofold weakening effect: one of walling up its victim from reality and the other of making him super-sensitive to anything that might be construed to indicate a belittling attitude on the part of others,ix Running through all these neurotic ups and downs is a thread of chronic dissatisfaction and hopelessness which pre:;ents the eternal problem of "to be or not to be." The neurotic tries to evade the problem but no evasion is possible. He goes on unhappy and feeling offended and disregarded while it is within his power to modify, change, develop, and perfect his attitudes of mind, his emotional reac-tions, and the habits that fall under the competence of the will. It may call for the adoption of a new plan of life. Religious life, by having one strive towards the per-fection of a Christian personality, calls for a conscious development along the lines of private and social con-duct. Weekly confession is productive of a healthy ac-ceptance of one's shortcomings without introspective brooding. One is helped to come to a realistic acknowl-edgement of one's place, one's assets and liabilities, and one's dignity and dependence on God. Meditation is also a great promoter of insight. n James A. Magner, Personality and $uccessIul Living (Milwaukee: Bruce, 1945), p. 44. Mental Conflict Since it is the nature of conflict to pull the organism in different directions at the same time, deep-seated neurotic conflict is bound to disrupt the organization of personality. In the concept of. conflictI the conscience principle is of supreme importance; for it often happens that there is no real conflict between desire and its mere physical fulfillment, or between desire a~d one's sense of expediency, but that it is mainly and al~ove all between desire and the sense of duty. When impulse and fear are in conflict, the neurotic tries to resolve the conflict not by cont.trolling the im-pulse but instead by evasion and decep, uon. The fear results in behavior which seeks grauficauon while trying to keep punishment from occurring; thits strategy com-monly involves secrecy and falsehood. Th~ neurotic seeks to avoid social disapproval, but his conscle, nce hurts him. Attempts at repression may be unsuccessful and the in-dividual may resort to neurotic symptoms. Rehg~on, by reason of its experiences, behefs, and prac-uces, ~s eminently stated to the reducuon of damagxng conflict, feelings, and frustrations. It constantly reminds one of the intrinsic value and dignity of man, and of the fact that he is created to the image and likeness of God; there is no better way to offset the traumatic effects of in-feriority and the feeling of personal worthl~essness. There can be no more solid anchor than trust in! divine provi-dence and in the belief of His personal interest in each of His creatures. Conformity to the will of th~ all-wise God makes life's sorrows and fears bearable. Whlen a religious weakens under the burden of mental conflitcts, it will be wise for him to work out the debits and credits of his conduct in terms of self-will and will of G~d. 8. Lack of Control When the emotions are chronically ou~[ of control, some degree of neurosis exists. There is no neurosis with-out some evidence of failure in control an~t integrative functions. Integration presupposes wisdom ~in the intel-lect and character in the will--a scale of lvalues, self-knowledge, and habits of self-control. Most o,[ the neurot-ics are recruited among those whose will power is undeveloped. Stability amid the ups and downs of emotional moods is essential to both physical and mental heal~.h. Here the virtues of fortitude and temperance play their part. Re-ligion gives moral principles with a bac,king which makes them easier to hold onto when the going is hard. Meditation, a daily spiritual exercise for all religious, Moore, Mental Hygiene, p. 306. 4. Maturity VOLUME 22, 1963 ÷ ÷ $i~tet lean d~ Milan, $.G.C. REVIEW FOR RELIGIOUS 524 readjusts their thinking to a proper sense of values. Be-sides, one is not allowed to elude the dynamics of grace for any considerable time when one truly lives his re. ligious life. 9. Suggestibility Suggestibility is closely linked with emotional im-maturity and harmful dependency. The suggestible neu-rotic is controlled by an idea or by someone else rather than by himself. His want of self-confidence makes him dependent upon others so that he leans on their judg-ments and readily yields to suggestion. He is vacillating in his purposes, uncertain in his opinions, fearful of re-sponsibility, and reluctant to assume the initiative in any activity. Such feelings batter at a person's mental in-tegrity until it is weakened or destroyed.13 Suggestibility resembles "lack of control" inasmuch as it implies lack of integration. The greater one's erno-tional vulnerability, the greater will be the predisposition to neurotic reactions. No doubt the neurotic is happier with his neurosis than he would be without it in view of all the circumstances external and internal as he per-ceives them; however, he lacks the happiness of an inte-grated personality. What VanderVeldt said of religion can be said of re-ligious life: "The condition for the mental health value of religion is that people truly live their religion.TM Perhaps not all people who are supposed to be religious and become neurotic have made their religious convic-tions an integral part of their lives. 10. Irresponsibility Sense of responsibility is the realization that one has certain duties and obligations to fulfill and the deter-mination to fulfill them to the best of one's abilities. Sense of responsibility and the willingness to accept obli-gations are dependent to a great extent on maturity. The comparison is often made of a neurosis being a closed door that bars dyn~imic development for the neu-rotic. If the doors of the neurotic hell are locked from the inside, the psychotherapist can only help the patient find the key. This is not an easy task as the neurotic pa-tient clings to his symptoms even though he is disturbed by them and seeks psychiatric help. The neurosis is a way of life that is pleasant to the neurotic, especially when he is able to manipulate the environment to meet his selfish needs. The ability to assume responsibility is in large part a McCarthy, SaIeguarding Mental Health, p. 266. VanderVeldt and Odenwald. Psychiatry and Catholicism, p. 193. matter of moral courage¯ One who has honest religious convicuons feels obhged to do something worthwhile for God and for man. He turns aside from the unwholesome pursuit of selfish pleasures. Religious Iprinciples direct his mind to the purpose of life, and in/so doing they do not deprive him of pleasure but' give it i~ abundance and permanence as he attains the great purp, ose of life in the service of God and man. If he has adopted the religious ideal with enthusiasm, then it become~ a powerful in-hibitory force against the development of unwholesome mental conditions.15 11. Lack ol Sense of Humor A good sense of humor is one of the c iteria of mental health and adjustment. It is not found in the neurotic whose life is humorless, a drab affair d~ minated by ill-ness, conflict, frustration, dissatisfaction, ~and discourage-ment. Humor is based on the perception of incongruities; it is a feeling of surprise, the joyous shock Iof discovery in our appreciation of life's incongruities. To find these con-trasts we must be self-detached,.account ourselves of little ¯ importance, look outwards and not rewards, feel drawn to people and to th~ngs ~n thanksgxwng; for humor ~s the reward o1: a wxll-to-commumty. "Wlll-to-cornmumty ~s not to be understood as a fixed determ~nauon to hve with the community but rather the will td live in a com-munity as a grateful member of a crowd,°r group. Hu-mor should be the natural endowment oflall thowsheo seek to live in religion. The test of a true sense of humor is the capacity to laugh with others at one's self; but that i~ not all. One must discover the reason for such laughter. One must learn to discover in the laughter of others s~omething like a comphment. True humor ~s akin to brotlierly love and sympathy; ~t brads us closer together and relaxes all un- ! due tensions. There is nothing so effecuve in checking the ingrowing pains of pride as a sense of h~umor. People who take themselves too seriously need the ~antidote of a good laugh to reduce values to their true llevel and to declare a permanent moratorium on manyI of their pet grievances and frustrated ambitions.17 A sense of humor combats anxiety, which is a blight on the ~ehg~ous life, by exercising the mind in a way which develops a living, vibrant suppleness. Cheerfulness is the siga which ac-companies sacrifices made out of true love, the love of God. Gloom and sadness are the signs of s~lcrifice made ~ Moore, Mental Hygiene, pp. 244-45. xo Ferdinand Valentine, The Apostolate o[ Chastity (Westminster: Newman, 1954), p. 15. x7 Magner, Personality and Success]ul Living, p. 48. ÷ Maturity VOLUME 22~ 1963 out of self-love, out of vainglory. A" sense of humor enables one to behd without breaking under the weight: of the cross, to see the proportion between the suffering,; of this life and the glory of the next, and to see oneself in the humble relationship of creature to Creator. 12. Emotional Instability Emotional instability is a dominant feature of the neurotic personality and a primary determinant of the neurotic's difficulties. Along with his emotional change-ability and high general emotionality, he exhibits be-havior that is characteristic of a spoiled child. There is an intimate connection between mental and moral health. Wholesome effective living and mental stability require an adequate scale of values, or philos-ophy of life, and a set of worthwhile attitudes and habits. These qualities can be provided more efficaciously and more abundantly by religion than anything else in one's life. Only moral virtue can give a healthy, integrated personality. The virtues moderate one's emotions and temperament, bringing them into balance. A virtuous life will result in unity and integration of personality. Summary and Conclusion Religious are not immune to neurotic behavior; at one time or another, a religious is likely to exhibit neu-rotic traits. But by its very nature, the religious life can help one counteract the possible neurotic tendencies. A brief discussion of the positive contributions of religious life to mental health was introduced with the discussion of each neurotic trait. The religious man or woman of humble faith in God, of daily prayer and consultation with God, of devotion to his or her religious duties as God has given light to see them has the assurance of a full perspective on life, health of mind, peace of soul, and a view of time in the light of eternity,is ~s James A. Magner, Mental Health in a Mad World (Milwaukee: Bruce, 1953), p. 298. 4. Sister Jean de Milan, S.G.C. REVIEW FOR RELIGIOUS 526 ROBERT j. KRUSE, C.S.C. Au in Religio 'From a supernatural point of view, th, exercise of re-ligious authority and the practice of ehg~ous obedience are meaningful only when conceived as~ participations in the authority and in the obedience of Christ our Lord. eAd::a°~n:r~ ~Vreo~tern~p. t to understand authority and obedi- . ~ a ~nrist-centered way of ~ife, we become gud~ of gloss misunderstanding In such }a situ . - gardless ot the reasonableness "a n d t h et ingenudittlyO oIlf~ oreu-r solutions to the problems which religiouslauthority and religious obedience pose, such solutions remain void of genuine supernatural worth. In discussing authority and obedience, therefore, our first and constant care must be to associate them with our life in Christ. ~therwise our discussion will remain purely human and natural and a ~. consequence sterile Attempts ,~ ~-~ - ~-,. ¯ s. hfe~as ~,s Christian a"nd relig~io tu~s x lcifaett~ ~m Uu~lvt lbnee wanaal~zffd in divine terms. To confront supernatural reality with purely natural reflections betokens a wand of reverence ~r~he g~dly way of life with which we ~re ~a . ~st our Lord. ~ ceu ~n In this article we will speak of authority in the r - ligious life. In a subsequent article we will ~er some r~ flections on religious obedience. Of the t~o topics the latter is the more all,cult. Both are intimately connected. Afith~rity and obedience are relative terms so that what-ever ,s said o~ the one necessarily contains implications for the other. In our discussion of authority ~e ~ill group our considerations about three focal poiqts: first, re-ligious authority and the mystery o[ the ~ncarnation; second, religious authority and the imitation of Christ our Lord; and third, religious authority and] the mystery o~ the Redemption. Divine life flows to the souI through many channels. Ultimately, however, all of those channels drink at a sole spring and that spring is Christ. It is He who gives ÷ ÷ Robert J. Kruse, C.S.C;, is a faculty member ot? Holy Cross Fathers Semi-nary; North Easton, Massachusetts. VOLUME 22, 1965 Robert CK,~.Ce., REVIEW FOR RELIGIOUS 528 to the soul living water, "a fountain of water, springing up unto life everlasting" (Jn 4:14). What is it that the Christian and that the religious seeks? He seeks a share in the life of God. For without a share in the life of the eternal God, man is deprived of all eternal significance. Unless a man looks outside of himself to a higher order, to the transcendent order, to God, in search of an ex-planation for his own existence, unless a man looks be-yond self to Another for the fulfillment of his own noblest hopes, he remains imprisoned without hope in the finite, in the created, in the temporal order--with no more persona/significance than that of any other transi-tory phenomenon. Ultimately, all religious questions re-duce themselves to this sole question: the nature of man's relationship to God, the possibility of man's sharing in the life of God. For apart from such a possibility man becomes merely a moment in time. And self is incapable, totally incompetent to satisfy its own profoundest aspira-tions. So that man seeks a way out of the maze of human, created, and limited reality, finite love, imperfect good-ness and truth, a way which will lead him to the enjoy-ment eternally of unlimited reality, infinite love, perfect truth. That way is Christ. Christ is the sole way. There is no other way. Among all communications of divine life, none re-motely approaches that enjoyed by the holy humanity of Christ our Lord. For in all truth the human intellect, the human will, and the human body of our Savior are the intellect, will, and body of a divine person. No created being save the holy humanity of Christ, that hu-manity f.ull of grace and of truth, enjoys this personal union with God. Truly in the womb of the Virgin Mary are celebrated the nuptials of God and of man. In the mystery of the Incarnation, we witness the wedding of the divine and the human in the person of the Word made flesh. And in virtue of His holy humanity, the Son may be said to render perfect obedience to His Father and our Father. "Therefore in coming into the world, he says., a body thou hast fitted to me .B.ehold, I come., to do thy will, O God" (Heb 10:5-7). It is indeed significant that because of His obedience our Savior is glorified and exalted. "Appearing in the form of man, he humbled himself, becoming obedient to death, even to death on a cross. Therefore God also has exalted him" (Phil 2:7-9). It is equally significant that because of His obedience our Savior lays claim to His Mystical Body, the Church, and wins authority over that Body. "Christ is head of the Church, being himself savior of the body," so that, "the Church is subject to Christ" (Eph 5:23-24). God has made all things "subject under hwihsi cfhe eint,d eaendd i sh hiims b hodey ""a (vEepn hea a2so: 2 'o2-v--e2 r-~ ,a) . r/t t,h, e_ C h u r c h., indeed would onlyY g uruhdrigsitn. gOlyn athssee ontth teor lhthaen dw, imll aon y." sup.eriors. The obvious explanatiofi is a~t hand: ~h:uir. Perxor" ,s not Chtr. iIsn d e e d , t h e s u p e./rior ma n be conspicuously Christlike T~;o ~.2, .y ot. even. course, irrelevant. For the. s.u. p,~er-i~olras naauttlhoonr iat s", .ot authority of Christ even if tbo . ¯ ,~ - y as the --- ~uperaor § conauct is far t~oro gmr ~asnpr itshtlei kper.o Tfohuen rdo osti gonf itfhicea pnrcoeb olefm.~/tihiees I innc aa rfnaailtuioren. God has willed to use human channels fo~" the communi-cation of divine life. First and foremost, t~e holy human-ity of the Word Incarnate. That humani,ty is, of course, "tried as we are in all things except sin" ~Heb 4:15). But in His Mystical Body the Incarnation ~1of the eternal Word is extended through all the centuries of man's pilgrimage in exile. And to His Body C~rist has com-municated His authority. In the Church~.~which is the prolongation through history of the mystery of th c,.,arn.auo.n--davme life is communicated ;,,! ,.~" .~__ t, oa. lhe Church can do this only becaus~ Christ is her Head; and in Christ human nature has lald claim on the divine, on the life of God. So that in th~ Church, the Body of Christ, the perfection and humanity receives truly divine gifts, fduilflfneess of Chri.~t's There is, of course, this crucial our Savior's fence between is --' r-. ,., r~.er ~s holy, perfectly sinl,~ss; the latter str~lYesP:~t~ut~iYn "fer~n'wnghi21.y. In the lmeantime it ~vL~.rot~uide of the holiness of its Hena ~dt. sBeuetk ws rite.~h:daelm Cphtriiosnt oin r - h.as c,o,.mmumcate.d to His Mystical B.bdy a arti~i- ~m,~e, ~sni.n ~f.un ltnaless osw on[ a tuhttaato Mrit"ys, tai c~aa]r-t i_cri, ~.,.;.~ i ~soay cann~o, ~t msucbnv eevretn. t~r,~a, ~,~,,.e~ m_t_ynstee.rry l nofta t}hlie. bIlnec naronra itmm.np ercecmabalien si m~ plliivciirt~lyg aty today and everyday. Such religious are ~unwilling to admit that divine life can be communicated to them through human channels---channels ¯ frailties which the very term "humans"u ibmjepclite tso. Talhlu tsh ien our treatment of authority, perhaps our basic need is to emphasize more the "humanness" of it~that it is the ex- ÷ tension and continuation of the mystery of ~he Incarna-tion, the m)stery of God's making His own a human ÷ nature in order thereby to redeem human nature. y our Loro resid " ~mperfect and sinful human bein¢~. . I , ~ an --~, we mUSt also alIlrm ~ut~i~y VOLUME 22t 1963 5,?,9 4" 4" Robert Kru~e, C£.C. REVIEW FOR RELIGIOUS 53O that it is a duty incumbent upon those in authority to become increasingly perfect and sinless. In this effort those in authority have a sure guide: our Lord's exercise of authority. We have here a question not of what author-ity might be but of what authority must be. That is to say, there is an obligation for those in authority to ad-minister their trust in a Christlike manner. It is not, therefore, a question of some vague, elusive ideal but rather a question of serious moral obligation. Of cour:;e, as in every creaturely .undertaking, perfection is never totally realized. That does not, however, render its quest any less imperative. What, in more concrete .terms, does the Christlike exercise of authority involve? Fundamental, it seems to us, is the sense of service. "But Jesus called them (the apostles) to him and said, 'You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. Not so is it .among you. On the contrary, whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you, shall be your slave; even as the Son of Man has not come to be served but to serve, and to give his life as a ransom for many' " (Mt 20:25-28). In the last analysis it is the functidn of those in authority in the religious life to contribute by their direction to "building up the Body of Christ, until we all attain to the unity of the faith and of the deep knowledge of the Son of God, to perfect manhood, to the mature measure of the fullness of Christ" (Eph 4:12--13). Religious authority, then, stands in service of Christ's Mystical Body. The superior must never forget that his commands are addressed to a subject in whom the Spirit of Christ dwells. Let those commands never grieve that Spirit. Authority's commands must come from Christ: and be directed to Christ. That is, the superior must speak words which are sensitive to the Spirit of Christ within himself--words which the Spirit of Christ within the subject recognizes as springing from a kindred Spirit. It is the same Christ who both commands and obeys. Con-siderations of a purely human kind, attitudes which re-flect a purely natural assessment of the nature of author-ity-- these are entirely out of place and constitute a degradation of religious authority. Fundamentally, the superior's role is to act as an instrument for the more per-fect rule of the Spirit of Christ over the hearts and over the conduct of those vowed to religious obedience. In the fulfillment of this role, external trappings de-signed to enhance authority's position are of dubious value. One of the most gifted theoIogians in the Church today writes in connection with this point: In the life of the cloister there are still to be found age-old rituals governing the etiquette of superiors, involving demands of respect from subjects, secretiveness, ma ifestations of su-periority, appeals of superiors to a hi her wi ¯ 5°.? escens,o etc. All hould m' ,hs?lay . or w.Juter away. ~UDerlors s .,~a o ~ ~ permitted to me worm aroudd ,~.~ cast a long ~nd quiet lance at fluential, who re~e~'L~ff?c, . w~o ~re truly ]powerfu~ and in- ¯ ~ a ~reat ~ea/ ot unquestioning obedience pompous front. Superiors should oyu, inetflly i andsmeciut trhitayt ibne cheirntadi na Circumstances their subjecu know ~ore than ' matter at hand? ~ey do about displays of condescension "ro~w st o:- these ourel x , . y e 3ernal competence of the superi8or m proDort~on to ¯ . The truly l~r--- the ~n recognizes spontaneously the 7 ~ cat superior speaking, of all these trappings.i nInsi gthniisf ircea~nacred, ist pisir situuraelllyy salutary to read and meditate upon our Eord's r " . sh~p w~th H~s apostles. Nowhere in the ,ospelse~a~'°~e find our Lord making a fuss over SUch trivia, "You me Master and Lord, and you say well, fqr so call therefore, I the Lord and Master have wasOed yIo aumr f~e eIft,, you also ought to wash the feet of one a,nother. ~i~ ~u ]~ ~x~le, that as I hav~ done t~J ~ ~ ~noum oo (in 13:13-15). Regarding the matter of superiors' see~I i'ng coun~s e' l, some reflections are in order. Today, perha~ps more than at any time in the past, given 'the comolekit o tieth-cent . t Y f twen- . ury apostohc activity, it ~s'urgent ~hat superiors tsheeek i nadspviicrae.t iHonolsy o Mf oththee Hr tohle. ,C ch~ur:c_h:, .e v e ~ .s-e ~ns .i t~"ve to necessity in th~ ~-:-~'o- u s y r ~uVle-s- tw~,h picrohw sohees dd oto~tr tohvise ~ve ~rv 5nao-tt -t.hueg amd- vo¯rice es eorniol ubsu -ot uestions t-h.~ ~,k,u .~. .~ o tfLter n r~e" ulres y the consent of councId.ors asq well. Superiors should gladly reco~ize the Chu ~ch's w" -~d-~ta_g ~ersd taoi nojne gg aai~nde dw firlolimng sleye akvina~il ctohue-m~s :e1l~v,e_s7 o.~'-t~sff~ any reason w ,, the., .k_. ,. ,o . ,,o~,. l~or is there sistance and ehn~l i,g~hyt e~n-mouelnat ctoo nthnonsee t /o~eciria sl~l,a arpcpho fionrt eads-for this task. To put the matter very frankl ~: the Holy Spirit is perfectly capable of inspiring eact and every religious in a community with both a supern ttural view-point and useful practical suggestions re. arding the apostolic work entrusted to the communit, blu.n gtin the s " ' . , Far from + we!gh carefullyu tbhjee cstusp mernmaatut~ravl em, ethrieto s u- e~-'m--r sh,ou!d courage the religious to appropriate ~aoc otit oa n~ wtophoesnal ,p eon-s-sible, and in every case welcome the subject's interest and enthusiasm. It is false to suppose that ;vorthwhile l0 t0 K9~ar0l )R, aph,n 3e~r,4 S. .J . , " R e f l e c t i o n s o n O b c, dience," Crc Currents v. Authority VOLUM~ 22, 1963 Robert K~,r~u.~se,., REVIEW FOR REL)GIOUS ideas can emanate exclusively from those in authority. Such an attitude is an affront to the Holy Spirit. Related to the matter of seeking counsel is the matter of openness. Some superiors, regrettably, are excessively secretive even regarding insignificant daily directives. Many of their undertakings are shrouded with an aura.of mystery. The real mystery is what advantage they think derives from such a procedure. It is small wonder that subjects fail to display much enthusiasm for the su-perior's proposals when they are rarely invited to share in the superior's confidence. We would recommend to such superiors prayerful reflection on the words of our Lord spoken in the intimacy of the Last Supper. "No longer do I call you servants, because the servant does not know what his master does. But I have called you friends, because all things that I have heard from my Father I have made.known to you" On 15:15). What a contrast between the conduct of our Lord towards iHis apostles and the conduct of some superiors towards their religious. In this connection it is most helpful for supe-riors to cultivate within their communities a family spirit and that holy familiarity which the term "family" suggests. Nothing is to be gained by remaining aloof and distant. How can one who is aloof and distant touch and quicken the hearts of his subjects with the Spirit.of Christ? We might consider many other practical questions re-garding the Christlike exercise of authority. More im-portant, though, than coming to grips with parti(:ular problems is grasping the ideal which will serve as a guide for the resolution of every problem. That ideal is at once easy to understand and difficult to practice. What would our Lord do if He were in my place? How would He handle this problem? How would He win to Himself this person? To be a good superior demands intimate knowl-edge of our Lord and constant docility to the inspirations of His Spirit. Finally, some comments regarding authority and the mystery of the Redemption. The religious life, as all Christian life, is at the same time both incarnational and eschatological in character. It looks beyond the temporal order to the creation of new hea,~ens and a new earth. Indeed, the mystery of the Incarnation is itself the prin-ciple of this transformation. God makes Himself a sharer in our humanity only that we in turn might: share in His divinity. And ultimately our divinization will be accomplished solely by our personal sharing in the mys-tery of the Redemption. We must make our own the mys-tery of Christ's passover from death to life. With Christ, the great wayfarer, we journey each day through ter-restrial exile and affliction to our celestial dwelling and resurrection. "Wherefore we do not los! heart. On the contrary, even though our outer man is decaying, yet our inner man is being renewed day by d~y. For our pres-ent light affliction, which is for the moment, prepares for us an eternal weight of glory that is beyond all measure (2 Cor 4:16-17). Every Christian in the fulfillment of h, is vocation en-counters the cross of Christ. Justly does Saint Paul declare that we are ' always beanng about ~n our Ibody the dying of Jesus, so that the life also of Jesus maylbe made mani-fest in our bodily frame" (2 Cor 4:10). Certainly the re-hg~ ous superior ~s no exception to th~s rule. The exercise of authority is a cross. The superior shoul~l willingly em-brace that cross recognizing that only by Isharing in the mystery of the cross is self-love subject to passion and to death and the love of God to renewal and ~o resurrection. "This saying is true: If we have died withI him, we shall also live with him; if we endure, we shall rilso reign with him" (2 Tim 2:11-12). To exercise authority with anxious care is the supe-riot's cross. It requires no small self-sacnfic,e. On the con-trary, thanks to the constant demands of all kinds made ¯ upon his time, his energies, and his interest, the superior is truly "poured out in sacrifice" (2 Tim 4:8). A continu-ing death to self-love attends the wgflant superior s com-mitment to his holy trust. In this context welmust address ourselves to one problem in particular--a problem which occasions the deepest suffering for the conscientious su-perior. Stated in the broadest possible term~s, that prob-lem is one simply of remaining faithful t~o the super-natural order m the face of the pressures wli~ch a purely natural wewpo~nt bnngs to bear on rehgmus hfe and the apostolate. How many superiors are d~str, essed by the disintegration of spiritual values with which they are periodically confronted? How are they to res~pond to this challenge? Doubtless, the question is a vexifi~.g one. In such cases what is clear is that the super!or must re-main faithful to supernatural values. Spec~ous as the temptation to compromise may be, such compromise un-dermines. the very structure of religious life. S~metimes it may appear that only by making concessions to man's innate self-indulgence can harmony be maintained. Are not such concessions a mistake? Has not our ILord Him-self declared: "Do not think that I have come to send peace upon the earth; I have come to bring alsword, not peace., and a man's enemies will be those of his own household" (Mr 10:34-36). Obviously we are not sug-gesung that the superior pounce upon every trifling de-parture from regular &sc~phne. Shortcomings of this kind are usually nothing more than manifestations of our common frailty in persons of genuine goo~,d will. To ÷ ÷ ÷ Authority VOLUME 22, 1963 533 ÷ Robert Krt~e, .S.C. REVIEW FOR RELIGIOUS 534 tax the subject's good will over every peccadillo is hardly a Christlike manner of exercising authority. The situ;t-tion we envisage is far different. We have in mind the case of the religious who deliberately and systematically by his actions and attitudes exhibits practical contempt for the religious life. Cost what it may the superior mtlst courageously resist such a betrayal of religious values. To permit flagrant disregard for the supernatural order to go unchecked is intolerable. It proves demoralizing for those religious honestly striving to fulfill their vows and scan-dalizing for the faithful who almost inevitably become acquainted with such a state of affairs. Certainly in all such cases those in authority must dis-play arl exquisite kindness and sympathy, tempering the rmness of their decisions with tangible benevolence, t,ut I firm tliey must be--for the sake of the religious life it-self. Let St. Paul's exercise of authority be their model: "For though we walk in the flesh, we do not make war according to the flesh; for the weapons of our warfare are not carnal, but powerful before God to the demolishing of strongholds, the destroying of reasonings--yes, of every lofty thing that exalts itself against the knowledge of God, bringing every mind into captivity to the .obedience of Christ" (2 Cor 10:3-6). Surely no cross burdens the zeal-ous superior with more anguish than the recalcitrant subject. It taxes both his prudence and his courage to the utmost. Only let him recognize in tiffs cross an instrument for his personal sanctification. For the realization of God's will let him sacrifice his own popularity. To act with firmness and decision seems temperamentally almost impossible for many superiors. Nevertheless, their voca-tion demands just such firmness. In their weakness let them surrender to the Spirit of Christ their Lord, the Spirit of fortitude, who has been poured forth in their hearts. By so doing they will purify their own souls and will contribute significantly to the sanctification of their subjects. For their course of action is self-crucifying and so redeeming. Regarding positive steps to be taken in such situations, it is extremely difficult to generalize. Two suggestions come to mind which may prove of some utility. First, when dealing with such cases it would seem particularly desirable for the superior to work in close harmony with his councilors. Such collaboration contributes signifi-cantly to an objective evaluation of the problem at hand, minimizing the danger of the superior's being prompted by merely human considerations in his analysis of the situation. In addition, one or another councilor may be in a much more advantageous position to cope with the problem than the superior himself. Second, it would seem a duty incumbent upon the superior to neutralize and even to turn to the spiritual advantage of the corn .any d!sedification or scandal ar;~;n~ t_AJ_ ,mun"l.ty ject's behavior Cann~, -~-- .o,,:~ ~,ul~ an unruly sun- ,,L L.c superior exploit this oppor- ~t~rn2~aYn~n~?Cf~lrC~etaer:nnce~hn:ne~ elli:k,gelo,u as s~ ;wttiteuldle sa osf tuon- encourage prayer and sacrifice 'both for dheir delino confrere and for their own . : ¯ v,--o~vc,ance ~n noeiity. This ~uh~ULnb7 odn°noe;~of_ co,urse: ,m. a spirit of h~mility. Passinl~ tiit-~rS snoulo. I~e SCFU U ' " violatioofn - - . e rChh ri.s.t.h. kpe sIpoiruit swlhyi cahv ~ohoiduled dan aimsa ate ! the entire community. Rather, a sense of cornorate re-sponsibility and an awareness of man's Inborn weakness should be developed. In some such anner as this can the superior offset the harm done y th problem reli-b ! gtous in his community. In this article we have attempted to relate the exercise of religious authorit,, to the fun-'- our faith¯ the Incar~nation a--~ -u~a-m- e,~n t-a tt m. ysteries ot ¯ .tt ttte l~eclemDtlon A from such a vision of .~-^-: . t : 2 part dn~,.~.~u ,.~.,. ,~.~. . -,,~:,~,tLty mere e, XlStS tlae real ,at purely natural attitudes will invade our minds and shape our thinking along lihes devoid supernatural dimensio¯ns Such in~r,,o:~-- l_ . - of dured. That is why, practically "s -n~e,a~k,-isn c,~an .nt.o_t _o e, en- ,- ~,,I t,e sole tr .bmee Cashurrt.set s0 ,of wthne eCxherirsctiisaen oe¯xf eirtc ~ioo^,~-- u^-t', -a.".u.[ni o, r¯ltv can onu.e devoted some attention to ¯ xoi tHIS reason we also ¯ authori"ty and ~th e ~¯m~¯ tation of Christ. In closing, we would recommend to all who seek more knowled,,e on the su~-:- - -- ,~ d- ivine Lord¯ For l~ove of Him iosj cbcotr nm oatf t~,~kenyo wstuleadyg oeu orf Him,. and out of love shall grow likeness. And ultimate that ~s all Christian authority needs: to be ~hristlike. ly + + ÷ Authority VOLUME 22~ 196~ BROTHER PHILIP HARRIS, O.S.F. The Parent's Role in Guidance 4. Brother Philip Harris, O.S.F., is the vice president of development of St. Francis College; Brooklyn, New York. REVIEW FOR RELIGIOUS One area of formal guidance1 in the schools today which has been most neglected but which holds the great-est promise for the future is parent guidance. Although extensive training is now provided for a profession or an occupation, little assistance is offered to the newly-mar-ried couple facing one of the most challenging human responsibilities--the rearing and education of children. The average parents want to do a good job of raising their offspring as useful citizens. But they need the~ as-sistance of educators who are willing to share the fruit of their own special knowledge and experience. Such a partnership with parents can be a.great aid to the over-burdened and under-staffed guidance department as it seeks to help a maximum number of youth in adjusting to a confusing and complex twentieth-century world. By right, and in fact, the parent is the child's principal counselor. Jusot as parents have the primary duty to edu-cate their children, so they have the basic obligation of providing sound guidance to them. Any guidance en-deavors of the school should be based on this premise, for educators only supplement the counsel given to students by their parents. The influence of parents on a child's life decisions is formidable. It is the task of the school also to aid the parent so that the young person makes the correct decisions and attains optimum personal development. It is understandable that in this age of rapid techno-logical changes, vocational opportunity, and personal challenge parents would look to the guidance specialist to help them discover, develop, and direct all of the God-given potentialities of the child. The theme of this con-ference is "The Adjustment of Young People to a World in Accelerated Technical and Economic Evolution." Par-ents possess the opportunity to assist today's youth to be- 1 This is the text of a paper delivered to the International Con-ference on School and Vocational Guidance, Paris, July 16-22, 1962. come tomorrow's successful adults. Ho!ever, the faculty in general and the guidance worker in[particular must help parents to understand the child of tl~ television and the space age, to project themselves into the future so as to determine educational and vocational possibilities for their children in the decades ahead, to appreciate the school and the guidance department's objectives and practices, to utilize good principles of met tal hygiene and right living in their families. Such a plan for cooperative and compiementary child formation by parents and educators must be~in with the pre-school youngster and continue throul~h ~aigher stud-ies. How to accomplish this will be the Isubject of this paper. Before examining the methods for peiping parents to fulfill their natural role as guides, it is ~seful to realize the advantages of such emphasis through t ae student per. sonnel services of the school. Values o[ Parent Guidance A parental guidance program strengthms a schooI's guidance efforts in the following ways: l) Teachers are limited in the amoun~ of time and energy they can devote to helping pupils so~ve their prob-lems and meet life's challenges. Trained counselors, even on the high school level, are few in nurhber and can guide only a fraction of the student bod~. Any sound guidance practices, therefore, that parents can utilize with their offspring will lessen the educator's load and permit school counselors to do more effectiv~ worL 2) Prevention of more serious problems ~hould be the aim of .any. paren.tal gu¯idance effort. If p~rents can be alerted to signs ot emotional disturbances, .to the effects of broken homes or rejection, to their children,s needs especially psychological), to the acceptance Iof their chil- ~tgi~srd.less ,of speci.a.1 talent or limitation~, then many 3) Througinh stchheoiro cl ownitlalc bt ew riethd upcaerden otsr ,a evdouicdaetdo.rs may gain insight into the family background ofttheir pupils and are better able to understand each child! 4) Parents gain a greater appreciation of]the school's program and the teacher's efforts. As a resuh, they may give increased support to school activities, fcr they truly appreciate every endeavor made for their chil ~l's improve-ment. Some of the means for translating these calues into realities through the school's guidance effor follow: Parent Clubs Teachers are familiar with various home-sc/~ ol groups, such as the Parent Teacher Association and Fathers' or Mothers' Guild approach. Such or~anization~. o ]. however, ÷ ÷ ~Pmarde Gntusidance VOLUME 22, 1963 4" 4" 4" Phili~ HaOr.Sr.iFs,. REVIEW FOR RELIGIOUS should have a two-way effect. The parents may raise funds for special school projects and assist in other ways; the school should provide, in turn, programs that help the members do a better job in their role as parents. Par-ents with exceptional training and skills may be willilxg to aid pupils and other parents with special knowledge and experience. For example, speakers for a career day can be recruited from a parents' guild; or parents who are doctors, nurses, or psychologists, can be called upon to address the parent group. Volunteer workers of all types from among the pupils' parents may offer free service to the school. A well-functioning parent club can be a deterrent to juvenile delinquency and offer good leisure time activ-ities for both parents and children. It not only will bring the school and home into closer cooperation but also may promote greater harmony and understanding between parent and child. Parent Forums Any aspect of child development or improvement serves as a good topic for a parent forum. It is best ithat parents be invited together who represent children of distinct grade or age levels, such as the upper, middle, or primary grades, or the pre-adolescent or adolescent pe-riod. Thus, there will be some common meeting ground for discussion. The student's intellectual, vocational, so-cial, or moral development can serve as the basis for a number of group conferences. This type of affair can be conducted in various ways. One is to have a guest or faculty speaker whose address is followed by questions from the floor. Another procedure brings in a specialist whose talk is discussed by a panel of parents with a faculty member as moderator. Parents of the graduating or senior class often profit from an educational forum to which representatives of high schools (or colleges) which the graduates will likely attend are invited for individual questioning or group discussion. These general meetings of parents are most effective when they do not take more than two hours for the total program. They may be preceded by some type of audio-visual aid while the assembly hall is slowly filling up. Sometimes films on adolescence or family mental hygiene may be projected and then followed by a discussion led by one of the faculty. Usually parent forums are held in the evening, but a week end or holiday afternoon may prove appropriate. Refreshments served after such events help teachers to meet the parents in a relaxed, social atmosphere. Parent Group Conferences These conferences are small group me~etings of parents and a teacher. If a guidance counselor or~ school l~sychol-ogist is available, these conferences may be arranged with him. These group interviews run'from ~fteen to twenty ~tin.utes and ,gi.ve the parents an. opport,~nity to present ae~r parental ~mpressions and experiences and to hear the educator's evaluation of their child. ~uch interviews have great potential for "preventive" ~ ¯ cational, vocational, or social areas. Tclo{uen tseechhn~n iinq ueed uis, most effecti.ve when these conferences a~e arranged parents a common problem, rot ex!mple, ents of students failing the sam~ two school subjects or the parents of pupils who are truant or.l.the parents of students who are withdrawn and antisocial or the parents of "exceptional" children--such natural groupings will permit the process of multiple counselin~ to take place. The teache~-counselor must prepare for ~he conferences by studying the family background anbdeI t¯horoughly fwahmosilei apra rwenitths mthaek ec uump tuhlea tgirvoeu pre. cords of the studbnts ,u. oSno motm tet~ i.sn p.terorecsetidnugr ree sbeya rPcrho hfaess sboeresn Sreapwo r~tnedd Mona ah vlearr iaa-t Chico State College in the United States. Their gr0ut~ counseling approach included botfi parents and student~. It centered a~0und underachieving pupils and involved a series of eight sessions where freedom of e~xpression was uppermost. First, students were asked to sit in a circle of six with a counselor, while the parents Isat off to the side as observers. Then, after personal introductions stu-dents were asked to express their feelings a~s to why ,they were ,u.nderach.ieving. The sessions were structured aproos.tut~.moan sK weye rteo ps,w cist cohre qdu, ewstiitohn tsh. eA pfaterre nthtsir itn3 ~th mei ncuirtcesle the and the youth as observers. Prior to such meetings~, it is helpful if both parents and students fill out an inventory of their attitudes toward each other and sc[ ool. Gradually, parent and offspring will gain insight into their own personal relationships and uriders~ anding as to why the child is not obtaining better grade.,. A plan for improvement can be developed, and a gap of time be-tween the fifth and the last two sessions will )ermit them to try out these ideas in practice. Then, th~ final guid-ance periods can be devoted to reports of success or fail-ure as well as a realistic review with implications for the future. The initial results of this technique i adicate that such family counseling can become a useful part of the school guidance program. Parents and Guidance + + ÷ Philip Harris, O .S.F. REVIEW FOR REL]G|OUS 540 Individual Parent Guidance Teachers and administrators have long met with par-ents on an individual basis to discuss their mutual con.- cern--the student. Frequently, such meetings were con-cerned with an analysis of the pupil's problems, abilitiet~, potential, and plans. However, this old technique can be made more effective by the use of some modern ap-proaches. For example, with the student's permission, his autobiography, anecdotal records, test results and ventories may be interpreted and discussed with parents. Another useful procedure is role-playing--the teacher switching to the role of the parent or the child and pos-sibly the parent switching to the role of the student. Or, the youth may be invited to attend the session to explain his feelings or position, or to "role-play" his parents. Parent Bulletins and Reports In addition to the written reports commonly given to parents by schools, bulletins which interpret standard-ized test results may be prepared to help parents gain greater insight into their child's abilities, aptitudes, and interests. A newsletter can be issued by the guidance de-partment, principal, or parent organization on: com-munity guidance and psychological resources; suggested means of helping a child with specific physical, psycho-logical, or social problems; a bibliography of free or in-expensive publications useful in the guidance of youth, of use to parents; scholarship or student aid opportuni-ties; entrance requirements of local institutions of higher education; projects for family group recreation; adoles-cent needs and conflicts; and principles of good human relations in the home. In working with modern parents, it is wise to consider the changes that have taken place in parental attitudes toward education and their goals as parents. The Chang-ing American Parent by Daniel R. Miller and Guy E. Swanson (New York: Wiley, 1959) is but one example of published reports that provide much light on the sub-ject. Many guidance books for teachers contain a chapter or two on working with parents. A recent volume, for example, Guidance in the Elementary Classroom by Gerald and Norma Kowitz (New York: McGraw-Hill, 1959) devotes the last chapter to "Counseling with Par-ents." Another recommended work is Adlerian Family Counseling edited by Dreikurs-Corsini-Lowe-Sonstegard (University of Oregon Press). The school's attempt to aid the parents to fulfill their God-given responsibilities as guides to their own children will undoubtedly prove fruitful in the good accomplished attaining the objectives of the school guidance service, in saving on teacher time and energy, and in the, good public relations thus promoted. SISTER TERESA MARY, C.S.CI Religious 0 ce and Critical Thinking It is often said that we are living in a critical t.he people of the present tim . L . a.ge,. T, hat mose of the ,~, o,~L- _, ~- ,~-,: naor,e critical t~aa consc.musne~s s. .o.f. t~h,e,, ~co, mat pteIeaxstl tmy opfa rtth, efr uon~i tvheerisre g. eMateenr recognize that they must constantly adapt [their thinking to manifold new discoveries being made.~ While it is not necessary to doubt the existence of absolutes as some of I our contemporaries do, the need. to recq~ze relative aspects of man's being and knowledge o~ the world is much more apparent today than ever b~fore A new manifestation of the evolutionary ~rocess in th ha,s . ~coe ab?y~ largely because ot t~he ~e~t ro e world ~twy esncthioetlhar cs einnt uthreiesse Mpeoriroedosv eisr, bethe ~ i"nng o cw o¯~m ~em,~ u g -ne i c a a a.te c~ea~ath m content and method to large masses of or " ~eople. The spread of scientifi- -~ . ,-- , dreary the development of the crit~ic ~a-lu supginrti tn eacmespsnargil ym menea. nIss this critical spirit a good or an evil for them? than e a s g ~re Although the wordc .n.t~.osm,, often e a to break down some existing structurec ownintohtoeus ta desire apprec~atmn of facts~ ~t need not have th:~ 1 . ~rop~r meamng As a genuine intellectual effort, ~,t~s ure-sfuolrttsu nmaatye more often be presupposed as good and ~onstructive. Criticism is usually offered out o~ a sincere ~ntent'on to better the existing structure, not to destroy i~, and~is the m~ural product o~ a creative mind. Without seein~ the ~ ly as the values which he holds have been critically examined, Sister Teresa ra~"mnally acceet~d,.an~ then u~e Mary, 5 as general guides to behavior is in-ra~ her than as ng~d mvmlable principles can the perso~ be character- structor in theolo~ ~zed ~ liberally educated." Paul L. Dressel, "'The Role of Critical at St. Mary's Col-Thinking in Acquiring Enduring Attitudes and lege; Notre Dame, w~th Revolutionary Chan~es ~ . Know'ledge to Deal Indiana. National Con er~ . ~. ?~.u, a paper presente~ to a. 19 .~ f . u n~gner Education in Ch'cz£. ~ ~' v0~v~ ~, ÷ + ÷ Sister Teresa Mary, C.S.C. REVIEW FOR RELIGIOUS deficiencies in the current state of our existence, individ-ually and within a group, we cannot even maintain our present good, much less acquire all the good that is po:~- sible for us.2 The tendency of the modern age to be critical can, if rightly exercised, open up wider oppo:r-tunities for full human existence. Having recognized the value of the critical process in human activity, we come to the problem of this article, to consider the relationship of criticism to the virtue o[ obedience in the religious life. While attachment to per-sonal judgment has always been the crucial issue in the question of obedience, this matter takes on added dimen-sions in an age which emphasizes the value of a good, free, critical personal judgment. When a subject has been educated to think for himself, there is bound to be a se-vere adjustment for his personality if he is obliged to give this up in the interest of religious obedience. Part of our problem will be to determine whether the subject of obe-dience is obliged to give up personal judgment in any way and, if not, how he is to coordinate a conflicting judgment with the will of the superior. The following examples from current articles should suffice to show that there are a variety of answers to the problem of obedience. These answers have seldom been compared so that some sharp differences among them could be properly noted. It will be well to look at them first before trying to answer whether religious obedience and critical thinking are compatible. All authors, of course, agree on two points: the supe-rior's will is to be obeyed in all commands which are not sinful, and this obedience must be more than a mere external execution of the command; as a genuine human act it must flow from self-determination to the goodness of the act of obedience. The religious subject recognizes in the light of faith that the superior has been invested with authority in a congregation estab