DER VÖLKERKRIEG BAND 7 Der Völkerkrieg (-) Der Völkerkrieg Band 7 (7 / 1917) ( - ) Einband ( - ) [Abb.]: Erzherzog Joseph. ( - ) Titelseite ( - ) Impressum ( - ) Der Völkerkrieg. Der italienische Krieg während des dritten Kriegshalbjahres. Italien und der Vatikan während des dritten Kriegshalbjahres. Der türkische Krieg während des dritten Kriegshalbjahres. Die Türkei während des dritten Kriegshalbjahres. Aus Persien und Afghanistan. Von Februar 1915 bis Februar 1916. Die Ereignisse in Marokko. Von September 1914 bis Februar 1916. ( - ) [2 Abb.]: (1)Der Monte Santo nördlich von Görz am mittleren Isonzo. (2)Bersaglieri auf einem vorgeschobenen Posten am Isonzo. ( - ) [2 Abb.]: (1)Ein österreichisch-ungarischer Beobachtungsposten in Tirol. (2)Blick von Tarvis gegen Süden. ( - ) Der italienische Krieg während des dritten Kriegshalbjahres. Von Anfang August 1915 bis Mitte Februar 1916. Fortsetzung von Band VIII, Seiten 1 bis 149. ([1]) Das Rätsel der Isonzo-Front. ([1]) Zusammenfassende Darstellung der Kämpfe auf den italienischen Kriegsschauplätzen. Vom 10. August 1915 bis 15. Februar 1916. (3) Zwischen den Isonzo-Schlachten. Vom 10. August bis 11. Oktober 1915. (3) Der italienische Generalangriff vom Chiese zum Isonzo. Von Mitte Oktober bis Mitte November 1915. (5) [2 Abb.]: (1)Ein italienisches Maschinengewehr wird im Hochgebirge auf eine Höhenstellung gebracht. (2)Teile italienischer Geschütze werden auf Maultieren in die Bergstellungen gebracht. ( - ) [2 Abb.]: (1)Ein italienisches Panzerautomobil vor der Abfahrt zur Front. (2)Eine österreichisch-ungarische Elektro-Benzin-Feldbahn im Karstgebiet. ( - ) Die Parlamentsschlacht und die Winterkämpfe. Vom 9. November 1915 bis 15. Februar 1916. (10) Zwischen den Isonzoschlachten. (15) Die Kämpfe an der Isonzofront. Vom 10. August bis 11. Oktober 1915. (15) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. Alle wichtigeren italienischen Generalstabsmeldungen sind zur Ergänzung beigegeben. Vgl. die Karte Band VIII, S. 99. (15) [2 Abb.]: (1)Ein österreichisch-ungarischer Mörser in Deckung. (2)Ein italienisches schweres Geschütz in Stellung. ( - ) [2 Abb.]: (1)Drahthindernisse an der österreichisch-ungarischen Isonzofront. (2)Eine Wegsperre an der österreichisch-ungarischen Isonzofront. ( - ) Die Kämpfe um den Tolmeiner Brückenkopf. Vom 13. bis 23. August 1915. (26) Die Schlacht bei Tolmein und Flitsch. Vom 10. bis 20. September 1915. (31) [2 Abb.]: (1)Ein Lager österreichisch-ungarischer Truppen im Krn-Gebiet (Monte Nero). (2)Blick auf den oberen Isonzo. - Eine italienische Granate explodiert im Fluß. ( - ) [2 Abb.]: (1)Eine österreichisch-ungarische Talsperre im Krn-Gebiet (Monte Nero). (2)Aufstieg von Tragtieren im Krn-Gebiet (Monte Nero). ( - ) Die Kämpfe im Tiroler und Kärntner Grenzgebiet I. Vom 11. August bis 11. Oktober 1915. (33) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. Alle wichtigeren italienischen Generalstabsmeldungen sind zur Ergänzung beigegeben. Vgl. die Karten in Band VIII, zwischen Seiten 16 und 17 sowie S. 51 und 99. (33) [2 Abb.]: (1)Eine österreichisch-ungarische Gebirgskanone in Tirol in Feuerstellung. (2)Oesterreichisch-ungarische Vorposten im Gefecht in den Tiroler Bergen. ( - ) [2 Abb.]: (1)Innsbrucker Standschützen vor ihrem Abmarsch zur Front. (2)Ein gegen Feindessicht geschützter Fußweg an der österreichisch-ungarischen Tiroler Front. ( - ) [2 Abb.]: (1)Ein katholischer Geistlicher im Gespräch mit österreichisch-ungarischen Soldaten. (2)Unterstand österreichich-ungarischer Offiziere oberhalb des Forts Hensel im Saifnitztal. ( - ) [2 Abb.]: (1)Ein maskierter österreichisch-ungarischer Schützengraben in einem Tiroler Hochtal. (2)Der österreichisch-ungarische Armeekommandant dekoriert die Helden von Fort Hensel. ( - ) Die Kämpfe am Monte Piano. Vom 11. bis 15. August 1915. (44) Das Gefecht am Fedaja-Paß. Am 14./15. August 1915. (46) Die Kämpfe um den Tonalepaß. Vom 15. bis 25. August 1915. (47) Die italienische Niederlage bei Lafraun. Vom 15. bis 25. August 1915. (48) Die italienische Schlappe im Sextener Abschnitt. Vom 1. bis 6. September 1915. (50) Der Angriff auf den Paradiespaß südlich der Tonalestraße. Am 14. September 1915. (51) Das Gefecht um die Sedeh-Hütte. Vom 17. bis 25. September 1915. (52) Die Bestürmung und Eroberung des Monte Coston am 22. September 1915. (54) An der kärnterischen Grenze. (55) Episoden. (56) Die Proklamation d'Annunzios an die Bürgerschaft von Trient. (56) [2 Abb.]: (1)Straßenbild aus Vielgereuth (Folgaria). (2)Ein Artillerielaufgraben an der österreichisch-ungarischen Front in Tirol. ( - ) [2 Abb.]: (1)Generalmajor Goiginger mit seinem engeren Stab an der Tiroler Front. (2)An der Tiroler Front gefangene Italiener in Erwartung ihres Mittagessens. ( - ) Eine italienische Heldentat. (57) Ein Fliegerangriff auf Brescia. (57) Der italienische Generalangriff vom Chiesefluß bis zum Isonzo. (58) Die vierte Isonzoschlacht. Vom 12. Oktober bis zum 8. November 1915. (58) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. (58) [2 Abb.]: (1)Tiroler Standschützen auf einem Felsgrat. (2)Oesterreichisch-ungarische Truppen bei einem Aufstieg durch Moränen. ( - ) [2 Abb.]: (1)Eine Maschinengewehrabteilung der Tiroler Landesschützen. (2)Von den österreichisch-ungarischen Truppen gebaute Drahtseilbahn zur Beförderung von Munition und Proviant im Kampfgebiet an der Tiroler Front. ( - ) [2 Abb.]: (1)Ein österreichisch-ungarischer 30,5 cm Mörser im Feuer an der Isonzofront. (2)Sandkörbe werden zum Ausbau der österreichisch-ungarischen Stellungen am Isonzo an die Front gebracht. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Truppen in einem Dorfe an der Isonzofront. (2)Ein österreichisch-ungarischer Scheinwerferzug auf dem Marsche zur Isonzofront. ( - ) Der Verlauf der vierten Isonzoschlacht. Vom 17. Oktober bis 3. November 1915. (67) [2 Abb.]: (1)Um Monte San Michele gefangen genommene Italiener beim Abtransport. (2)In italienische Gefangenschaft geratene österreichisch-ungarische Soldaten hinter der Kampffront. ( - ) [2 Abb.]: (1)Brotbäckerei in Erdbacköfen hinter der österreichisch-ungarischen Isonzofront. (2)Oesterreichisch-ungarische Truppen ruhen hinter der Isonzofront in einem Zeltlager, das durch Zweige gegen Fliegersicht geschützt ist. ( - ) Am Monte San Michele. Aus den Kämpfen der ersten Novembertage 1915. Bericht aus dem K.u.K. Kriegspressequartier vom 12. November 1915. (73) Episoden aus der vierten (dritten) Isonzo-Schlacht. Bericht aus dem K.u.K. Kriegspressequartier vom 29. November 1915. (76) Die Kämpfe im Tiroler und Kärntner Grenzgebiet II. Vom 12. Oktober bis 12. November 1915. (79) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. Alle wichtigeren italienischen Generalstabsmeldungen sind zur Ergänzung beigegeben. (79) Die österreichisch-ungarischen Sperrforts im Tiroler und Kärntner Grenzgebiet unter italienischem Feuer. (85) [2 Abb.]: (1)Ein österreichisch-ungarischer Beobachtungsposten in den völlig zusammengeschossenen Klostergebäulichkeiten des Monte Santo bei Görz. (2)Ein Unterstand österreichisch-ungarischer Truppen auf der Podgorahöhe nördlich von Görz. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Offiziersmesse im Krngebiet. Der Regimentskommandeur sitzt in der Mitte. (2)Oesterreichisch-ungarisches Lager an der Isonzofront. ( - ) Episoden. (90) Ein Nachfolger Sepp Innerkoflers. (90) Der Ziegenhirt. (90) Von den Verteidigern der Naglerspitze. (91) Die Winterkämpfe. Die Parlamentsschlacht und die Winterkämpfe am Isonzo. Vom 9. November 1915 bis 15. Februar 1916. (92) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. (92) [2 Abb.]: (1)Das Kampfgebiet des Col die Lana. (2)Oesterreichisch-ungarische Truppen beim Bau eines Unterstandes in den Dolomiten. ( - ) [2 Abb.]: (1)Die Cadini, Marmarolles und der Monte Cristallo von der Plätzwiese aus. (2)Gesamtansicht von Riva am Gardasee. ( - ) [Abb.]: Blick in das Isonzotal. - Im Hintergrund Artillerie in Tätigkeit. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Truppen kehren nach der Ablösung aus der Schwarmlinie vom Doberdo-Plateau in ihre Standquartiere zurück. (2)Aus einem Schützengraben der österreichisch-ungarischen Isonzofront. ( - ) [2 Abb.]: (1)Eine Straße in der Stadt Görz nach einer Beschießung. (2)Die Reste der Klosterkirche auf dem Monte Santo bei Görz. ( - ) [2 Abb.]: (1)Ungarische Husaren als Vorposten in der Isonzofront. (2)Oesterreichisch-ungarische Truppen beim Bau von Schützengräben an der Isonzofront. ( - ) Die Parlamentsschlacht. (Die fünfte Isonzoschlacht). Vom 9. November bis Anfang Dezember 1915. (109) Ratternder Tod. (112) Die Wiedereroberung des Kirchenrückens von Oslavija. Am 14. und 24. Januar 1916. (113) In den österreichisch-ungarischen Schützengräben und hinter der Front auf der Doberdo-Hochfläche. (114) Im Winter auf den Höhen des Krn. (118) Im Kampf um den Rombon. (119) [2 Abb.]: (1)Eine österreichisch-ungarische Patrouille erklimmt eine Felsenwand an der Tiroler Grenze. (2)Ein italienisches Geschütz wird im Tiroler Kampfgebiet in eine Bergstellung gebracht. ( - ) [2 Abb.]: (1)Transport italienischer Gefangener in Tirol. (2)Ein russisches Maschinengewehr in Stellung gegen die Italiener an der kärntnerischen Front. ( - ) Die Beschießung von Görz. Vom 18. Oktober 1915 bis Mitte Februar 1916. (121) [2 Abb.]: (1)Transport österreichisch-ungarischer Verwundeten von einer Bergstellung in den Dolomiten nach den Verbandplatz. (2)Oesterreichisch-ungarische Soldaten bei einem Handgranatenangriff aus einem Schützengraben in den Dolomiten. ( - ) [2 Abb.]: (1)Eine österreichisch-ungarische Patrouille unter Führung des Tiroler Dichters Hauptmann Arthur von Wallpach im Hochgebirge an der Tiroler Grenze. (2)Ein Alpini-Vorposten an der Tiroler Grenze. ( - ) Episoden. (126) Die Zerstörung des Schlosses Duino durch die Italiener und der österreichisch-ungarische Denkmälerschutz in der Kriegszone. (126) Eine Nachtkanonade am Isonzo. (127) Ein Patrouillenkampf. (127) [2 Abb.]: (1)Befestigungen vor den österreichisch-ungarischen Stellungen der Tiroler Front. (2)Ein italienischer Schützengraben am Großen Pal an der Kärntner Front. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Heldengräber in den Dolomiten. (2)Oesterreichisch-ungarische Truppen vor ihren verschneiten Unterständen in den Dolomiten. ( - ) Die Kämpfe in den Tiroler und Kärntner Grenzgebieten III. Vom 13. November 1915 bis 15. Februar 1916. (129) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen. Alle wichtigeren italienischen Generalstabsmeldungen sind zur Ergänzung beigegeben. (129) Im Winter in den Hochgebirgsstellungen der Tiroler und Kärntner Front. (136) [2 Abb.]: (1)Ein Kampfflugzeug der österreichisch-ungarischen Armee. (2)Landung eines österreichisch-ungarischen Kampfflugzeuges nach dem erfolgreichen Bombardement einer oberitalienischen Festung. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarisches Wasserflugzeug über der Adria. (2)Start eines Wasserflugzeugs der österreichisch-ungarischen Marine. ( - ) Die Luftangriffe auf Verona, Mailand, Schio und Brescia am 14. November 1915 sowie am 14. und 15. Februar 1916. (138) Die Luft- und Seekämpfe in der Adria. (141) Die Luftkämpfe. Von Mitte August 1915 bis Mitte Februar 1916. (141) Chronologische Uebersicht nach den Meldungen des K.u.K. Flottenkommandos und ergänzenden Mitteilungen. (141) Der Luftangriff auf Venedig. Am 5. September 1915. (144) Die Luftangriffe auf Triest und Venedig. Am 24. und 25. Oktober 1915. (145) Von den Flottenkämpfen in der Adria. Von Mitte August 1915 bis Mitte Februar 1916. (147) Chronologische Ueberischt nach den Meldungen des K.u.K. Flottenkommandos und ergänzenden Mitteilungen. (147) Der Untergang des "U 3". Am 12. August 1915. (149) Die italienische amtliche Kriegsberichterstattung. (150) Der Gewinn und die Verluste Italiener. (151) [Karte]: Uebersichtskarte der besetzten Landesteile an der Südwestfront Ende 1915. (151) Von den österreichisch-ungarischen Heerführern. (152) Nach den amtlichen Meldungen und ergänzenden Mitteilungen. Kundgebungen und Auszeichnungen. (152) [2 Abb.]: (1)Der Kommandeur der Südwestfront Generalmajor Herzog Eugen (links) und Erzherzog Josef bei einer Besichtigung der Isonzofront. ( - ) [2 Abb.]: (1)Major Prinz Elias von Bourbon Parma und Feldzeugmeister Wurm bei der Beobachtung eines Artilleriegefechtes an der Isonzofront. (2)General d. Kav. Erzherzog Josef dekoriert Mannschaften seines Korps für ihr tapferes Verhalten vor dem Feinde an der Isonzofront. ( - ) Die Feier des Geburtstags des Kaisers Franz Josef. Der Gedenktag des hundertjährigen Bestandes der vier Tiroler Kaiserjäger-Regimenter. (153) Besuche des Erzherzog-Thronfolgers und des Armeekommandanten Erzherzogs Friedrich an der Südwestfront. (154) Von den italienischen Heerführern. (155) Nach den amtlichen Meldungen und ergänzenden Mitteilungen. Kundgebungen. (155) Personalien und Auszeichnungen. (156) Die Besuche des Generals Joffre und des Feldmarschalls Kitchener und des Ministerpräsidenten Briand an der italienischen Front. (156) Der König von Italien an der Front. (158) Luigi Cadorna. (158) [2 Abb.]: (1)König Victor Emanuel von Italien mit dem Grafen von Turin auf einer Inspektionsreise an der Front. (2)General Joffre und König Victor Emanuel von Italien beim Frühstück während eines Besuches an der italienischen Front. ( - ) [2 Abb.]: (1)Der französische Generalissimus Joffre besichtigt bei seinem Besuch der italienischen Front ein schweres italienisches Geschütz. (2)Feldmarschall Lord Kitchener bei seinem Besuch im italienischen Hauptquartier (Von links nach rechts: Oberst Pennella, General Diaz, Lord Kitchener, General Cadorna). ( - ) Vom italienischen Heer. (161) [4 Abb.]: (1)Vize-Admiral Camillo Corsi. Der italienische Marineminister. (2)Vittorio Emanuele Orlando. Der italienische Justizminister. (3)Luigi Luzzatti. Der frühere italienische Ministerpräsident und Finanzminister. (4)Marchese Camillo Garoni. Der italienische Gesandte in Konstantinopel. ( - ) [2 Abb.]: (1)Die Loggetta vor dem Markusturm in Venedig gegen Fliegerangriffe mit Sandsäcken geschützt. (2)Der Saal zur Herstellung von Geschossen in einer italienischen Munitionsfabrik. ( - ) Die Italiener in den besetzten Gebieten. (166) Italien und der Vatikan während des dritten Kriegshalbjahres . Von Anfang August 1915 bis Mitte Februar 1916. Fortsetzung von Band VIII, Seiten 150 bis 174. ([167]) Der Umschwung in der italienischen Stimmung. ([167]) Maßnahmen der italienischen Regierung. Nach den amtlichen Meldungen und ergänzenden Mitteilungen. (171) Personalien. (171) Die italienische Kriegserklärung an die Türkei und ihre Gründe. (172) Der Bruch zwischen Italien und Bulgarien. (174) Der Beitritt Italiens zum Londoner Vertrag. (174) Italiens Teilnahme an den Balkankämpfen. (175) Militärische Maßnahmen. (176) Maßnahmen gegen die Angehörigen feindlicher Staaten. (177) Von den nordafrikanischen Kolonien Italiens. Nach den amtlichen Meldungen und ergänzenden Mitteilungen. (178) Die erste Kriegstagung des Parlaments. (179) Vor der Eröffnung. (179) Die Mitteilungen der Regierung an das Parlament. (180) Das Vertrauensvotum für die Regierung. (184) Die Genehmigung des provisorischen Haushaltsplanes und die Vertagung. (188) [2 Abb.]: (1)Gabriele d'Annunzio hält in Aquileja eine Ansprahe am Gedenktage für die an der Front Gefallenen. (2)Der französische Ministerpräsident Briand verläßt bei seiner Ankunft in Rom mit dem italienischen Ministerpräsidenten Salandra das Bahnhofgebäude. ( - ) [3 Abb.]: (1)Kardinal Serafino Bannutelli † 18. August 1915. (2)Kardinal Rafaele Scapinelli. Apostolischer Nuntius in Oesterreich-Ungarn. (3)Kardinal Andreas Frühwirth. Apostolischer Nuntius in Deutschland. ( - ) Die Verhandlungen des Senats. (190) [3 Abb.]: (1)General Sir Charles Carmichael Monro. Der Oberbefehlshaber des Dardanellenkorps der Alliierten. (2)Generalmajor W.R. Birdwood. Kommandeur der Australier und Neu-Seeländer. (3)Ein englisches Truppentransportschiff für die Dardanellen bestimmt vor dem Auslaufen in Spithead. ( - ) [2 Abb.]: (1)Das britische Schlachtschiff "Henry IV." vor den Dardanellen. (2)Aus einem Lager türkischer Truppen. ( - ) Die finanziellen und wirtschaftlichen Verhältnisse Italiens im dritten Kriegshalbjahr. (193) Kundgebungen der Regierung. (198) Die Rede des Ministers Barzilai in Neapel am 26. September 1915. (198) Die Rede des Justizministers Orlando in Palermo. Am 20. November 1915. (200) [Abb.]: Konstantinopel. ( - ) [2 Abb.]: (1)Ein Truppenausschiffungsplatz in der Nähe von Gallipoli. (2)Konstantinopel. Mündung der "Süßen Wasser" von Europa in das "Goldene Horn". ( - ) Die Reden des Ministers Barzilai in Bologna, Padua und Mailand. Am 15., 17. und 25. Januar 1916. (202) Die Reise Salandras nach Turin, Mailand und Genua. Am 20. Januar und 1. bis 3. Februar 1916. (203) Vom König. Die amtlichen Meldungen. (204) Die Beziehungen zu den verbündeten Staaten. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (205) Der militärische und wirtschaftliche Zusammenschluß der Entente. (205) Die Vorbereitungen für den zukünftigen Wirtschaftskrieg. (208) Der Vatikan. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (208) Personalien. (208) Kundgebungen. (208) Die Kriegsfürsorge des Heiligen Stuhles. (212) Die römische Frage. (212) Der Besuch des Kardinals Mercier im Vatikan. Vom 14. Januar bis 25. Februar 1916. (213) Der türkische Krieg während des dritten Kriegshalbjahres. Von Anfang August 1915 bis Anfang Februar 1916. Fortsetzung von Band VIII, Seiten 175 bis 312. ([216]) Die Politik der Flankenbedrohung. ([216]) [2 Abb.]: (1)Kontre-Admiral Le Bon verteilt das französische Kriegskreuz an Mannschaften des Kreuzers "Dupleix" im Hafen von Mudros. (2)Generalmajor W. R. Birdwood, der Kommandeur der Australier und Neuseeländer, auf der Gallipoli-Halbinsel. ( - ) [2 Abb.]: (1)Das türkische Linienschiff "Barbaroß Hairedin" (früher Kurfürst Friedrich Wilhelm), das am 8. August 1815 in den Dardanellen versenkt wurde. (2)Das britische Unterseeboot "E. 7", das am 4. September 1915 in den Dardanellen zum Sinken gebracht wurde. ( - ) Der Kampf um die Dardanellen und die Räumung der Gallipoli-Halbinsel. Vom 6. August 1915 bis 2. Februar 1916. (218) Vom Oberkommando des englisch-französischen Expeditionskorps. (218) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers. Die wichtigeren englischen und französischen Meldungen sind beigegeben. (218) [2 Abb.]: (1)Unterstände der "Anzac"-Truppen an der Suvla-Bucht. (2)Türkische Gefangene werden von britischen Truppen hinter die Front gebracht. ( - ) [2 Abb.]: (1)Französisches Geschütz in Feuerstellung bei Sedd-ül-Bahr. (2)Blick über das Gelände gegen die Suvla-Bucht, in dem die "Anzac"-Truppen vorzudringen versuchten. ( - ) [2 Abb.]: (1)Von der Räumung der Stellungen an der Suvla-Bucht. - Ein britisches Geschütz mit seiner Bedienungsmannschaft wird am hellen Tage auf einem Floß zu einem Transportdampfer gezogen. (2)Am Tage der Räumung der Südspitze der Halbinsel Gallipoli. - Eine türkische Granate schlägt nahe dem Landungssteg des Lancashire-Abschnittes ins Meer. ( - ) [2 Abb.]: (1)Das englische Linienschiff "Cornwallis" im Feuer gegen die türkischen Stellungen in den Bergen zur Deckung der Räumung der englischen Dardanellen-Stellungen, die im Hintergrunde brennen. (2)Verwundete britische Soldaten werden im Hafen von Malta aus Barken in ein Hospitalschiff gebracht. ( - ) Zusammenfassende Darstellung. (250) Die Landung in der Suvla-Buch. Nach türkischen und deutschen Berichten und Meldungen. (253) Der Bericht des Generals Sir Jan Hamilton. (254) Nach englischen Berichten. (256) Die Schlachten bei Anafarta am 21., 28. und 29. August 1915. (260) [Karte]: Uebersichtskarte über die Umgebung der Suvla-Bucht. (261) Die Kämpfe im September und Oktober 1915. (262) Die Erbeutung des U-Bootes "Turquoise" am 30. Oktober 1915. (263) Der Entschluß zum Rückzug und die Räumung von Gallipoli. (264) [2 Abb.]: (1)Kampfflieger Hauptmann Buddecke. (2)Eine Fliegeraufnahme eines Teiles der Dardanellen. ( - ) [2 Abb.]: (1)Das ehemalige französische Unterseeboot "Turquoise" verläßt nach der Taufe als "Müstedjib Onbaschi" die Landungstelle. (2)Der Turm des britischen Unterseebootes "E.15", der von einer Granate getroffen wurde (vgl. VIII, S. 218 und 232). ( - ) Die K. u. K. Mörser auf Gallipoli. (268) Aus den verlassenen Lagern der Entente auf der Gallipolihalbinsel. (270) Episoden. (272) Die englische Sorge für die türkische Marine. (272) "Goeben"- und "Breslau"-Leute im Kampfe um Gallipoli. (273) Das englisch-französische Dardanellenheer und seine Verluste. (274) Freude und Anerkennung über die Vertreibung der Entente von Gallipoli. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (278) Die Ereignisse im Schwarzen Meer. Von Anfang August 1915 bis Anfang Februar 1916. (279) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers. Einige Meldungen des russischen Großen Generalstabs sind zur Ergänzung beigegeben. (279) Personalien. (280) Deutsche Unterseeboote im Schwarzen Meere. (280) [2 Abb.]: (1)Großfürst Nikolai Nikolajewitsch als Oberkommandierender an der Kaukasusfront. (2)Der russische General Judenitsch beim Studium des russischen Vormarsches auf Erzerum. ( - ) [2 Abb.]: (1)Türkische Kolonne bei einem Einkehrhaus im Taurusgebirge. (2)Türkische Kolonne auf dem Marsch durch das Taurusgebirge. ( - ) Die Ereignisse im östlichen Mittelländischen und im Aegäischen Meer. Von Anfang August 1915 bis Mitte Februar 1916. Nach den amtlichen Meldungen und ergänzenden Mitteilungen. (281) Blockade-Maßnahmen. (281) Chronologische Uebersicht. Die zahlreichen Meldungen über die Versenkung von Handelsschiffen sind hier nicht berücksichtigt. (282) Die Kämpfe im Kaukasus und in Persien. Von Anfang August 1915 bis Anfang Februar 1916. (286) Der Wechsel im Oberbefehl der russischen Kaukasusarmee. (286) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers. Einzelne amtliche russische Meldungen sind beigegeben. (287) Zusammenfassende Darstellung. (297) Die deutsche Rote Kreuz-Expedition in Erzindien. (299) Die Kämpfe am Persischen Golf. Von Anfang August 1915 bis Anfang Februar 1916. (301) Die Verkündigung des Heiligen Kriegs für die Schiiten. (301) Vom Oberkommando der türkischen und britischen Irakarmeen. (301) Die Uebertragung des Oberbefehls der türkischen Bagdad-Armee an Feldmarschall von der Goltz. (301) Der Wechsel im Kommando der britischen Irak-Armee. (302) Chronologische Uebersicht nach den Meldungen des Türkischen Hauptquartiers. Einzelne amtliche britische Meldungen und Mitteilungen sind beigegeben. (302) Zusammenfassende Darstellung. (311) [2 Abb.]: (1)Der russische Oberkommandierende in Persien General Baratow nimmt am russischen Weihnachtstag am 8. Januar 1916 in Teheran die Parade einer Kosaken Brigade ab. (2)Kosaken im Kaukasus auf einem Erkundigungsritt. ( - ) [2 Abb.]: (1)Eine britisch-indische Maschinengewehr-Abteilung in Mesopotamien. (2)Fliegeraufnahme einer britischen Schiffbrücke über den Tigris mit einem Kanonenboot zur Bewachung. ( - ) Vom britischen Expeditionskorps in Mesopotamien. (315) Die Ereignisse in Syrien und Aegypten. Von Anfang August 1915 bis Anfang Februar 1916. (317) Personalien. (317) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers und ergänzenden Mitteilungen. (317) Aus Syrien. (317) An der Ostgrenze Aegyptens. (318) An der Westgrenze Aegyptens. (318) Syrien, die empfindlichere Stelle der Türkei. (319) [3 Abb.]: (1)General Sir John Nixon. Der britische Kommandeur in Mesopotamien. (2)Generalleutnant Sir Percy Lake. Der neue britische Kommandeur in Mesopotamien. (3)Blick auf die Stadt Bagdad. ( - ) [2 Abb.]: (1)General Sir John Nixon mit den Offizieren seines Stabes in seinem Hauptquartier. (2)Der britische General Townshend auf dem Vormarsch nach Bagdad in seinem Hauptquartier. ( - ) Von der Verteidigung Aegyptens. (321) Die Kämpfe in Südwest-Arabien. (321) Die Araber des Hedschas für den "Heiligen Krieg". (321) Chronologische Uebersicht. Nach den amtlichen türkischen und britischen Meldungen und ergänzenden Mitteilungen. (321) Die englische Darstellung. (324) Vom Sultan und den osmanischen Heerführern. Nach den amtlichen Meldungen und ergänzenden Mitteilungen. (326) Vom Sultan. (326) Ernennungen und Auszeichnungen. (326) Völkerrechtsverletzungen der Alliierten. (327) Die Türkei während des dritten Kriegshalbjahres. Von Anfang August 1915 bis Februar 1916. Fortsetzung von Band VIII, Seiten 313 bis 320. ([328]) Von der türkischen Regierung. Nach amtlichen Meldungen und ergänzenden Mitteilungen. ([328]) Personalien. Die Erklärung des "Heiligen Kriegs" gegen Italien. Militärische und Verwaltungs-Maßnahmen. ([328]) Maßnahmen gegen die Angehörigen feindlicher Staaten. ([328]) [Abb.]: Generalfeldmarschall von der Goltz Pascha mit seinen Stabsoffizieren. Von links nach rechts: Adjut. Hauptmann Adil; Major Medschib; Oberst Schükri-Bey; von der Goltz Pascha; Oberleutnant Wilhelmi-Bey; Adjut. Hauptmann Riza-Bey. ( - ) [2 Abb.]: (1)Ein britischer Pferdetransport auf dem Tigris beim Vormarsch auf Bagdad. (2)Fliegeraufnahme von Schützengräben (rechts) zum Schutze eines britischen Lagers zwischen einem Palmenhain und einem Sumpf am Ufer des infolge der Regenzeit stark gestiegenen Tigris. ( - ) Die Türkei, die Verbündeten und Neutralen. (329) Der Wechsel in der deutschen Botschaft. (329) Die Beziehungen zu den Verbündeten. (329) Von den Beziehungen zu Griechenland und zum Vatikan. (330) Vom türkischen Parlament. (331) Der Schluß der ersten Kriegstagung. Vom 28. September bis 13. November 1915. (331) Von der zweiten Kriegstagung. Vom 14. November 1915 bis Februar 1916. (334) [2 Abb.]: (1)Die türkische Wüstenarmee versorgt sich in einer Oase mit Wasser. (2)Blick auf ein türkisches Zeltlager in der ägyptischen Wüste. ( - ) [2 Abb.]: (1)Deutsche Sanitätsoffiziere mit einem türkischen Hodscha vor einem türkischen Lazarett. (2)Aus dem Garnisonslazarett in Jerusalem. ( - ) Finanzielle und wirtschaftliche Maßnahmen. (337) Nachrichten aus Aegypten. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (339) Aus Persien und Afghanistan. Von Februar 1915 bis Februar 1916. Fortsetzung von Band IV, Seiten 186 und 240. ([341]) Nachrichten aus Persien. ([341]) Nachrichten aus Afghanistan. (342) Die Ereignisse in Marokko. Von September 1914 bis Februar 1916. Fortsetzung von Band I, Seiten 155 und 156. ([343]) Amtliche Meldungen. ([343]) Die kriegerischen Ereignisse. ([343]) [2 Abb.]: (1)Halil-Bey. Der türkische Minister des Aeußeren. (2)Vom Begräbnis des Freiherrn v. Wangenheim, des verstorbenen deutschen Botschafters in Konstantinopel. - In erster Reihe die türkischen Minister. ( - ) [2 Abb.]: (1)Der Schah von Persien (von links gesehen der zweite auf dem Bilde) besichtigt in Teheran ein russisches Flugzeug. (2)Persisches Militär in einer Straße von Teheran. ( - ) Der Völkerkrieg. Das deutsche Reich während des dritten Kriegshalbjahres. Die Ereignisse an der Ostfront im dritten Kriegshalbjahr. Von August 1915 bis Februar 1916. ( - ) Das deutsche Reich während des dritten Kriegshalbjahres. Von August 1915 bis Februar 1916. Fortsetzung von Band VII, Seiten 1 bis 73. ([1]) Die Deutschen auf dem Wege zur einigen und freien Nation. ([1]) Von der Reichsregierung. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (4) Personalien. (4) Kundgebungen und Proteste. (4) Ueber die Kriegsziele und Friedensabsichten. (4) [3 Abb.]: (1)Dr. Karl Johannes Kaempf. Stadtältester von Berlin. Präsident des deutschen Reichstags. (2)Philipp Scheidemann. Redakteur; Erster Vizepräsident des deutschen Reichstags. (3)Heinrich Dove. Geh. Justizrat; Zweiter Vizepräsident des deutschen Reichstags. ( - ) [3 Abb.]: Karl Friedrich Oskar Freiherr v. Gamp-Massaunen. Wirkl. Geh. Ober-Regierungsrat und Mitglied des deutschen Reichstags. (2)Friedrich Viktor Kuno Graf v. Westarp. Oberverwaltungsgerichtsrat und Mitglied des deutschen Reichstags.(3)Dr. Ernst v. Heydebrand und der Lasa. Landrat a.D. und Mitglied des deutschen Reichstags. ( - ) Proteste. (6) Militärische Maßnahmen. (7) Maßnahmen gegen die Angehörigen feindlicher Staaten. Verwaltungsmaßnahmen. (8) Die fünfte Kriegstagung des deutschen Reichstags. Vom 19. bis 27. August 1915. (8) Die Rede des Reichskanzlers am 19. August 1915. (8) [3 Abb.]: (1)Dr. Peter Spahn. Oberverwaltungsgerichtspräsident und Mitglied des deutschen Reichstags. (2)Adolf Gröber. Landgerichtsrat und Mitglied des deutschen Reichstags. (3)Matthias Erzberger. Schriftsteller und Mitglied des deutschen Reichstags. ( - ) [3 Abb.]: (1)Eugen Schiffer. Oberverwaltungsgerichtsrat und Mitglied des deutschen Reichstags. (2)Ernst Bassermann. Rechtsanwalt und Mitglied des deutschen Reichstags. (3)Dr. Gustav Stresemann. Syndikus des Verbands sächsischer Industrieller und Mitglied des deutschen Reichstags. ( - ) Die Rede des Schatzsekretärs und die Bewilligung des neues Kriegskredits von 10 Milliarden Mark am 20. August 1915. (18) [3 Abb.]: (1)Dr. Friedrich Naumann. Pfarrer a.D. und Mitglied des deutschen Reichstags. (2)Friedrich v. Payer. Geh. Rat, Rechtsanwalt und Mitglied des deutschen Reichstags. (3)Dr. Konrad Haußmann. Rechtsanwalt und Mitglied des deutschen Reichstags. ( - ) [3 Abb.]: (1)Dr. Georg Gradnauer. Redakteur und Mitglied des deutschen Reichstags. (2)Eduard Bernstein. Schriftsteller und Mitglied des deutschen Reichstags. (3)Dr. Eduard David. Redakteur und Mitglied des deutschen Reichstags. ( - ) [Abb.]: Die deutsche Kaiserin Auguste Viktoria und die deutsche Kronprinzessin Cäcilie mit ihren Söhnen den Prinzen Wilhelm, Louis Ferdinand, Hubertus und Friedrich. ( - ) [2 Abb.]: (1)Feldmarschall Graf Haeseler an der Front. (2)Die Ansprache des Reichskanzlers von Bethmann Hollweg bei der Enthüllung des "Eisernen Hindenburg" auf dem Königsplatz zu Berlin. Auf der Estrade Prinzessin August Wilhelm in der Mitte, links Frau v. Hindenburg, rechts Frau Ludendorff. ( - ) Die Sitzungen des Reichstags bis zum Schluß der fünften Kriegstagung. Vom 21. bis 27. August 1915. (29) Die sechste Kriegstagung des deutschen Reichstags. (32) Der erste Teil der Tagung. Vom 30. November bis 21. Dezember 1915. (32) Die Sitzung vom 30. November 1915. (32) [2 Abb.]: (1)Eine russische Schleichpatrouille. (2)Ein russisches Kampfflugzeug. Einer der Fliegeroffiziere befestigt eine Bombe am Apparat. ( - ) [2 Abb.]: (1)Russische schwere Artillerie in Feuerstellung. (2)Ein bombensicherer russischer Unterstand an der Ostfront. ( - ) Die sozialdemokratische Friedensinterpellation und die Ansprachen des Reichskanzlers am 9. Dezember 1915. (33) [2 Abb.]: (1)Eine erbeutete russische Bomben-Schleudermaschine. (2)Erbeutete russische Leuchtraketen. ( - ) [2 Abb.]: (1)Ein an der Ostfront erbeutetes japanisches Schiffsgeschütz. (2)Bei den Kämpfen an der Ostfront eroberte russiche Maschinengewehre. ( - ) Die Genehmigung eines neues Kriegskredits und anderer Vorlagen. Vom 14. bis 21. Dezember 1915. (44) Der zweite Teil der Tagung. Vom 11. bis 18. Januar 1916. (49) Aenderungen in den Reichstagsfraktionen. (53) Deutschlands wirtschaftliche und soziale Organisation während des dritten Kriegshalbjahres. (54) Die staatswirtschaftliche Organisation. (54) [2 Abb.]: (1)Gefangene Russsen werden von deutschen und österreichisch-ungarischen Offizieren verhört. (2)Der Beobachtungsposten einer deutschen Batterie. ( - ) [2 Abb.]: (1)Ein deutscher Verwundetentransport aus der Feuerlinie der Ostfront nach einem Etappenort. (2)Eine deutsche Feldbäckerei hinter der Ostfront. ( - ) Der Kampf gegen den Kriegswucher. (59) Der Nahrungsmittelaufwand. (62) [Tabelle]: Die Konsumgenossenschaft Berlin und Umgegend, denen etwa 125 Großberliner Verkaufsstellen angeschlossen sind, haben nach den Preiszusammenstellungen des statistischen Amtes der Stadt Berlin folgende Normalpreise (für ein Pfund, bei Zitronen für ein Stück) genommen. (63) [3 Tabellen]: (64) [2 Abb.]: (1)Oesterreichisch-ungarische Arbeitssoldaten an der Ostfront beim Mittagessen. (2)Oesterreichisch-ungarisches Feldgeschütz in gedeckter Stellung an der Ostfront. ( - ) [2 Abb.]: (1)Vernähen eines schwer verletzten Pferdes durch österreichisch-ungarische Veterinäre. (2)Vom Stiftungszug des Grafen Anton Karolyi. - Ein verwundeter österreichisch-ungarischer Soldat wird einwaggoniert. ( - ) Das Börsen- und Bankwesen. (65) [Tabelle]: (65) [2 Tabellen]: (1)Zweite Kriegsanleihe. Zeichnungsergebnis im Vergleich mit den früheren, wie folgt: (2)Die Gliederung der Zeichnungen zigt das nachstehende Bild: (67) [Tabelle]: Erfolge der dritten Kriegsanleihe: (68) [3 Tabellen]: (1)"Die wirtschaftlichen Kräfte Deutschlands im Kriege": (2)Deckung der Reichsbanknoten. (3)Goldbestand und Goldzuwachs. (69) Industrie, Handel und Handwerk. (71) [Tabelle]: Nach den Mitte Oktober 1915 vorliegenden Geschäftsabschlüssen gaben Dividenden: (72) [2 Abb.]: (1)Eine russische Artilleriestellung mit Fliegerdeckung. (2)Ein österreichisch-ungarischer 30,5 cm Mörser im Feuer. ( - ) [2 Abb.]: (1)Erbeutete fahrbare russische Schützendeckung mit Schießscharten. (2)Eine erbeutete Maschine, die von den Russen bei ihrem Rückzug zum Aufreißen und Zerstören der Landstraßen benutzt wurde. ( - ) Der Arbeitsmarkt. (78) [2 Tabellen]: (1)Uebersicht über die Arbeitsmarktverhältnisse während des dritten Kriegshalbjahres: (2)Es kamen dabei Arbeitssuchende auf je 100 Stellen: (79) Die Kriegswohlfahrt. (81) Von den Beziehungen zu den verbündeten Staaten. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (83) Kundgebungen, Auszeichnungen und Personalien. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (84) Vom Kaiser. Personalien. (84) Des Kaisers Geburtstag. (85) Kundgebungen. (86) Auszeichnungen. (88) [2 Abb.]: (1)Russische Gefangene werden von deutschen Ulanen hinter die Front gebracht. (2)Eine österreichisch-ungarische Ulanen-Patrouille erhält Erfrischungen in einem russischen Dorfe. ( - ) [2 Abb.]: (1)Ein österreichisch-ungarischer 30,5 cm Mörser auf dem Transport in die Stellung. (2)Eroberte russische Befestigungen und Unterstände am Ufer eines Flusses. ( - ) Von der deutschen Kaiserin und der Kronprinzessin. (89) Von den deutschen Bundesfürsten und freien Hansestädten. (89) Ernennungen. (89) Kundgebungen. (89) Ordensstiftungen. (90) Vom Reichskanzler. (91) Personalien. (93) Von Ostpreußens Kriegsnot. Von Anfang des Krieges bis Februar 1916. (93) Kundgebungen und Maßnahmen. (93) Von der Zerstörung Ostpreußens. (94) [2 Abb.]: (1)Von einem Kampffeld vor Riga unmittelbar nach der Beendigung des Kampfes. (2)Aus einem von den Russen fluchtartig verlassenen festungsartig ausgebauten Schützengraben. ( - ) [2 Abb.]: (1)Das Quartier eines deutschen Bataillonsstabs vor Dünaburg. (2)Deutsche Soldaten vor einem Küchenunterstande im Walde vor Dünaburg. ( - ) Vom Wiederaufbau Ostpreußens. (97) Besuche und Auszeichnungen. Nach amtlichen Berichten und ergänzenden Mitteilungen. (98) Kriegsmaßnahmen in Elsaß-Lothringen. Von Beginn des Krieges bis Februar 1916. (99) Maßnahmen und Kundgebungen. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (99) Die Kriegsschäden. (100) Maßnahmen zur Linderung der Kriegsschäden. (101) Die Ereignisse an der Ostfront im dritten Kriegshalbjahr. Von Anfang August 1915 bis Februar 1916. Fortsetzung von Band IX, Seiten 1 bis 192. ([103]) Der gemeine Soldat. Der Grundstein der deutschen Erfolge. ([103]) Zusammenfassende Darstellung. Von Anfang August 1915 bis Anfang Februar 1916. (104) Die völlige Zertrümmerung des westrussischen Festungssystems. Vom 11. August bis 4. September 1915. (104) [2 Abb.]: (1)Ansicht der Stadt Kowno mit der von deutschen Pionieren erbauten Pontonbrücke. (2)Blick auf die Festung Kowno am Zusammenfluß von Njemen und Wilia aus einem deutschen Flugzeug. ( - ) [2 Abb.]: (1)Doppelte Eisengitter vor der Festung Kowno, im Hintergrund Drahtverhaue. (2)Deutsche Offiziere besichtigen die Wirkung deutscher schwerer Granaten in Fort I von Kowno. ( - ) Der Wechsel im Oberbefehl der russischen Armeen, ihre Neugruppierung, ihre Offensive im Süden und ihre Defensive im Norden. Von Anfang September bis 6. Oktober 1915. (110) Oberbefehl, Neugruppierung und Operationsplan der Russen. (110) Der Fortgang der Offensive der Verbündeten in Wolhynien und Galizien und die russische Gegenoffensive. (111) [Karte]: Uebersichtskarte über die Entwicklung der Ostfront von Mitte März bis Ende Oktober 1915. ([115]) Die Defensivschlacht zwischen Riga und Pinsk. (116) Der Stellungskampf und die russischen Vorstöße an der Düna, gegen Baranowitschi, gegen Styr- und Strypafront und gegen Czernowitz. Vom 6. Oktober 1915 bis 1. Februar 1916. (120) [2 Abb.]: (1)Eine von den Russen zerstörte Brauerei in der Festung Kowno. (2)Trichter eines 42 cm-Geschosses im Betonmauerwerk eines Forts der Festung Kowno. ( - ) [2 Abb.]: (1)Eine "Grabenstreiche" in der Kehle des Forts VII der Festung Kowno. (2)Eine betonierte Grabenstreiche in der Kehle des Forts VIII der Festung Kowno. ( - ) Die Offensive der Heeresgruppe des Generalfeldmarschalls v. Hindenburg. Vom 12. August bis 14. September 1915. (123) Chronologische Uebersicht nach den Meldungen d. deutschen Obersten Heeresleitung. Einzelne Meldungen des russischen Großen Generalstabs sind zur Ergänzung beigegeben. (123) [2 Abb.]: (1)Die von den Russen gesprengten Festungswerke von Ossowiec. (2)Die Kehlkaserne im Zentralwerk des Forts I der Festung Ossowiec, mit bombensicheren Fensterläden. ( - ) [2 Abb.]: (1)Die von den Russen vor ihrem Abzug gesprengten Kasematten der Festung Ossowiec. (2)Die von den Russen vor ihrem Abzug niedergebrannten Vorrätshäuser der Festung Ossowiec; im Hintergrund der Lagerplatz einer deutschen Proviantkolonne. ( - ) Der Vormarsch zwischen Dubissa und Düna. (131) Die Räumung von Riga, Dünaburg, Wilna und Minsk. (132) [2 Abb.]: (1)Deutsche Pioniere bauen eine Notbrücke über den Njemen in der Festung Grodno. (2)Gefangene Russen auf dem Abtransport bei Grodno. ( - ) [2 Abb.]: (1)Aus dem erst kurz vor der Eroberung feriggestellten Forts der Höhe 202 der Festung Grodno. (2)Die von den Russen vor ihrem Abzug gesprengte Brücke über den Njemen in der Festung Grodno. ( - ) Die Erstürmung des Brückenkorps von Friedrichstadt. Am 3. September 1915. (133) Die Eroberung von Kowno. Vom 6. bis 17. August 1915. (134) [Karte]: Uebersichtskarte über das Kampfgelände um die Festung Kowno. (135) [2 Abb.]: (1)In einem Außenfort der Festung Grodno erobertes russisches Festungsgeschütz. (2)Das deutsche Artilleriedepot der Festung Grodno läßt unter der Leitung eines seiner Schittmeister durch hessischen Landsturm eine in der äußersten Fortslinie vergrabene 28 cm-Haubitzbatterie japanischer Herkunft bergen. ( - ) [2 Abb.]: (1)Der Inhalt erbeuteter russischer Munitionswagen wird auf seine Brauchbarkeit hin untersucht. (2)Von der zerstörten Eisenbahnbrücke über den Njemen in der Festung Grodno. ( - ) Die Besetzung von Ossowiec. Am 23. August 1915. (141) [Karte]: Uebersichtskarte über das Gelände um die Festung Ossowiec. (143) Der Vormarsch nach der Eroberung von Kowno und die Räumung von Olita. Vom 19. bis 26. August 1915. (143) Die Einnahme von Grodno. Vom 1. bis 4. September 1915. (144) [Karte]: Uebersichtskarte über das Kampfgelände um die Festung Grodno. (145) Die Eroberung von Nowo-Georgiewsk (Modlin) vom 6. bis 20. August 1915. (147) Der Angriff und die Eroberung. (147) [Karte]: Uebersichtskarte über das Kampfgelände um Nowo-Georgiewsk. (Vgl. die Uebersichtskarte in Band IV vor S. 33). (149) [2 Abb.]: (1)Die Pontonbrücke zur Zitadelle der Festung Nowo-Georgiewsk. (2)Die von den Russen gesprengte Eisenbahnbrücke über den Narew in der Festung Nowo-Georgiewsk. ( - ) [2 Abb.]: (1)Ein erbeutetes russisches 28 cm-Geschütz in der Festung Nowo-Georgiewsk. (2)Eine Beutesammelstelle in der Festung Nowo-Georgiewsk. ( - ) Die Beute. (154) Die Zustände in Nowo-Georgiewsk vor dem Fall. (154) [2 Abb.]: (1)Die Wirkung eines der schweren Mörser in den Festungswerken von Nowo-Georgiewsk. (2)Von den Kasematten des Forts II der Festung Nowo-Georgiewsk. Davor zerstörte Hindernisse. ( - ) [2 Abb.]: (1)Deutsche Feldpost beim Sortieren der Postsäcke im Hofe eines von den russischen Bewohnern verlassenen Hauses hinter der Front. (2)Russische Gefangene werden in einem Dorfe hinter der Front zum Abtransport gesammelt. ( - ) Die Offensive der Heeresgruppen Prinz Leopold von Bayern und v. Mackensen. Vom 11. August bis 4. September 1915. (158) Chronologische Uebersicht nach den Meldungen der deutschen Obersten Heeresleitung und des österreichisch-ungarischen Generalstabs. (158) [2 Abb.]: (1)Deutsche Truppen lagern vor einem von den Russen vor ihrem Abmarsch in Brand gesteckten Dorfe. (2)Aus einem von den Russen bei ihrem Rückzug in Brand gesteckten russischen Dorfe. ( - ) [2 Abb.]: (1)Ein russisches Dorf, das von den Russen vor ihrer Flucht in Brand gesteckt wurde. (2)Von den Russen auf ihrem Rückzug zur Auswanderung gezwungene polnische Juden rasten auf der Flucht. ( - ) Die Einschließung, Zerstörung und Einnahme von Brest-Litowsk. Vom 16. bis 26. August 1915. (165) Die Einschließung. (165) [Karte]: Uebersichtskarte über das Kampfgelände um Brest-Litowsk. (167) Die Eroberung und Zerstörung. (168) [2 Abb.]: (1)Die russische Kirche eines Dorfes im Bialowieska-Forst mit einer deutschen Reiterpatrouille. (2)Deutsche Soldaten im Quartier in einer russischen Kirche Russisch-Polens. ( - ) [2 Abb.]: (1)Deutsche Kavallerie überschreitet den Bug bei Ogrodniki auf einer Pontonbrücke. (2)Die Maschinengewehre einer deutschen Abteilung werden auf Pferden an die Front gebracht. ( - ) Im Bialowieska-Forst. Vom 25. August bis 1. September 1915. (173) Auf den Spuren der Bug-Armee I. Polnische Eindrücke aus dem Sommer 1915. - Berichte aus dem deutschen Großen Hauptquartier vom 12. und 13. November 1915. (174) Die Offensive auf dem südöstlichen Kriegsschauplatz. Vom 11. August bis 1. September 1915. (184) Chronologische Uebersicht nach den Meldungen des österreichisch-ungarischen Generalstabs und der deutschen Obersten Heeresleitung. (184) [2 Abb.]: (1)Deutsche Soldaten bei den Aufräumungsarbeiten der von den Russen zerstörten Lesna-Brücke bei Wistycze nördlich von Brest-Litowsk. (2)Deutsche Soldaten bei den Bergungsarbeiten vor der von den Russen in Brand gesteckten Zitadelle in Brest-Litowsk. ( - ) [2 Abb.]: (1)Ein von den Russen völlig niedergebrannter Stadtteil von Brest-Litowsk. - Es stehen nur noch die Oefen und vereinzelte Brandmauern. (2)Deutsche Soldaten beim Löschen eines brennenden Häuserblocks in dem von den Russen vor ihrem Abzug in Brand gesteckten Brest-Litowsk. ( - ) Der Durchbruch bei Gologory und Brzezany an der Zlota-Lipa. Am 27. August 1915. (188) Die Eroberung von Luck. Am 31. August 1915. (190) [2 Abb.]: (1)Die von den Russen gesprengte Bug-Brücke bei Brest-Litowsk. (2)Aus dem durch die Beschießung völlig zerstörten Fort Dubinniki bei Brest-Litowsk. ( - ) [2 Abb.]: (1)Generalleutnant Hofmann. (2)General d. Inf. Freiherr v. Plettenberg, Kommandeur des Gardekorps , links von ihm Major von Kummer, rechts Prinz Eitel Friedrich und Hauptmann von Fritsch. ( - ) Die Einnahme von Brody. Am 1. September 1915. (193) Der Wechsel im russischen Oberkommando. Nach den amtlichen Meldungen und ergänzenden Mitteilungen. (193) Der Fortgang der Offensive südlich der Sumpfzone und die russische Gegenoffensive. Vom 2. September bis 4. Oktober 1915. (195) Chronologische Uebersicht nach den Meldungen des österreichisch-ungarischen Generalstabs und der deutschen Obersten Heeresleitung. (195) [2 Abb.]: (1)Deutsche Soldaten und gefangene Russen vor einer Kirche in Ostgalizien. (2)Oesterreichisch-ungarische Soldaten an einem Dorfbrunnen in Ostgalizien. ( - ) [2 Abb.]: (1)Arbeitskolonnen der deutschen Südarmee auf der Rast. (2)Vor der deutschen Feldpost in Kolomea. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Ulanen durchqueren einen Fluß in Ostgalizien. (2)Aus einem russischen Zeltlager am Dnjestr. ( - ) [2 Abb.]: (1)Aus einem vordersten österreichisch-ungarischen Schützengraben in Wolhynien. (2)Ein österreichisch-ungarisches Bataillonskommando vor seinen Unterständen in Wolhynien. ( - ) Der Vormarsch auf Dubno und seine Besetzung. Vom 2. bis 8. September 1915. (206) Die Panik in Wolhynien. (208) Von den Kämpfen zwischen Strypa uns Sereth. Vom 4. bis 18. September 1915. (209) Episoden. (211) Im Dorf. (211) Das Lösegeld. Die Heimkehr. (212) Die Defensiv-Schlacht zwischen Riga und Pinsk. Vom 5. September bis 4. Oktober 1915. (212) Chronologische Uebersicht nach den Meldungen der deutschen Obersten Heeresleitung und des österreichisch-ungarischen Generalstabs. (212) [2 Abb.]: (1)Offiziere eines vorgeschobenen deutschen Kommandos am Styr studieren die Karte. (2)Die Wirkung einer österreichisch-ungarischen Granate. ( - ) [2 Abb.]: (1)Von österreichisch-ungarischen Truppen in Ostgalizien gefangen genommene Russen werden abtransportiert. (2)Ein von den Russen bei ihrem Rückzug völlig zerstörtes Dorf in Ostgalizien. ( - ) [2 Abb.]: (1)Gefallene Russen werden unter Aufsicht deutscher Feldgendarmen von Ortsbewohnern in Ostgalizien beerdigt. (2)Eine österreichisch-ungarische Proviantkolonne beim Überschreiten eines Flusses in Ostgalizien. ( - ) [2 Abb.]: (1)Oesterreichisch-ungarische Sanitätssoldaten beim Filtrieren von Trinkwasser. (2)Von einem österreichisch-ungarischen Verbandplatz hinter der Front. ( - ) Zwischen Jakobstadt und Friedrichstadt. (222) Die Kämpfe an der Dünafront im Monat September 1915. (223) [2 Abb.]: (1)Mit Roggen-Mieten verkleidete russische Drahtverhaue. (2)Maschinengewehr in einem deutschen Schützengraben. ( - ) [2 Abb.]: (1)Deutsche Infanterie im Vorgehen. (2)Deutsche Kolonnen durchziehen eine Straßenenge vor Wilna. ( - ) Die deutsche Heereskavallerie östlich Wilna. Im September 1915. (225) Die Einnahme von Smorgon. Am 18. September 1915. (230) In Wilna nach dem Einzug der Deutschen. Am 18. September 1915. (232) [2 Abb.]: (1)Gefangene Russen auf dem Marsch hinter die Front. (2)Eine von den Deutschen gestürmte russische Feldstellung vor Wilna, unmittelbar nach dem Sturm. ( - ) [2 Abb.]: (1)Der Stab der 1. Kavalleriedivision, die erfolgreich östlich Wilna operierte. Von links nach rechts: Vorne sitzend: Leutnant v. der Ley, Leutnant Fuchs, Leutnant Freiherr v. Lyncker, Oberleutnant Arndts. In der Mitte stehend: Katholischer Divisions-Pfarrer Wilke, Rittmeister von Falkenhayn, Rittmeister vonHauenschild, Hauptmann Freiherr von Gienanth, Generalleutnant Brecht, Major v. Diebitsch, Intendantur-Assessor Möller, Rittmeister Winter, Rittmeister Kloß, Oberleutnant Thies. Im Hintergrund stehend: Leutnant Ollmann, Oberleutnant Rexin, Oberstabsarzt Dr. Guß. (2)Die Stadt Wilna aus der Vogelschau. ( - ) Auf den Spuren der Bugarmee. II. Die Landzunge von Pinsk. - Bericht aus dem deutschen Großen Hauptquartier vom 20. November 1915 (vgl. S. 174 f.) (233) Episoden. Ein Besuch in der "Sanierungsanstalt". (236) Russische Geschichten. (237) Ein Reiterstück. Aus einem Feldpostbrief der "Kölnischen Volkszeitung". (238) Aus dem russischen Wilna. (238) Der Stellungskampf nördlich der Sumpfzone. Vom 5. Oktober 1915 bis 2. Februar 1916. (239) Chronologische Uebersicht nach den Meldungen der deutschen Obersten Heeresleitung und des österreichisch-ungarischen Generalstabs. (239) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte I. - Vom Rigaischen Busen bis zur Bahnlinie Tuckum - Riga. - Vgl. die Anschlußkarte S. 243. (241) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte II. - Um den Tirul-Sumpf; von der Aa bis zur Misse. - Vgl. die Anschlußkarten S. 241 und 247. (243) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte III, - Um Riga; von der Misse bis zur Düna. - Vgl. die Anschlußkarten S. 243 und 249. (247) [2 Abb.]: (1)Die von den Russen vor ihrem Rückzug zerstörte Holzbrücke über den Szczara-Fluß bei dem Dorfe Szczara, das im Hintergrund brennt. Neben der zerstörten Brücke ein Notsteg. (2)Ein Kampffeld an der Szczara mit dem Gefechtsstand eines deutschen Kommandeurs. ( - ) [2 Abb.]: (1)Bei den deutschen Truppen im Gebiet der Nebenflüsse des oberen Njemen im "schwarzen Rußland". "Hurra! Die Etappe hat frische Wäsche gebracht!" (2)Eine deutsche rückwärtige Stellung im "schwarzen Rußland", die zum Teil in Anlehnung an vorhandene Häuser von Armierungsarbeiten unter Leitung von Pionieren ausgebaut wurde. ( - ) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte IV. - Der Düna entlang bis Friedrichstadt. - Vgl. die Anschlußkarten S. 247 und 251. ([249]) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte V. - Der Düna entlang bis Jakobstadt. - Vgl. die Anschlußkarten S. 249 und 255. ([251]) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte VI. - Der Düna entlang zwischen Jakobstadt und Illuxt. - Vgl. die Anschlußkarten S. 251 und 259. (255) [2 Abb.]: (1)Beschwerliche Fahrt einer k.u.k. Goulaschkanone im Sumpfgebiet der Poljesje. (2)Blick auf ein hügeliges Schlachtfeld bei Pinsk nach der Vertreibung der Russen durch die Verbündeten. ( - ) [2 Abb.]: (1)Deutsche Soldaten mit ihren Maschinengewehren quartieren sich für die Nacht in einem verlassenen Hause ein. (2)Rast deutscher Truppen auf der Verfolgung der Russen durch das Sumpfgebiet der Poljesje. ( - ) Vor Riga. Mitte Oktober und Anfang November 1915. (257) Vor Dünaburg. (258) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte VII. - Vor Dünaburg; von Illuxt bis über die Bahnlinie Wilna - Dünaburg. - Vgl. die Anschlußkarten S. 255 und S. 261. (259) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte VIII. - Der Widsy; vom Dryswjaty-See bis über die Disna.- Vgl. die Anschlußkarten S. 259 und S. 263. (261) Russische Stimmen über die deutschen Wintervorbereitungen. (262) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte IX. - Ueber die Bahnlinie Swenzjany - Glubokoje bis zum Narocz-See. - Vgl. die Anschlußkarten S. 261 und S. 265. (263) Im Poljesjegebiet. (264) [2 Abb.]: (1)Von der deutschen Küstenverteidigung Kurlands an der Ostsee. (2)Von den Russen auf ihrem eiligen Rückzug in einem Walde Kurlands zurückgelassene Wagen und Pferde. ( - ) [2 Abb.]: (1)Partie aus dem Sumpfgebiet der Poljesje in Wolhynien. (2)Drahthindernisse vor einer Stellung der Verbündeten im Sumpfgebiet der Poljesje in Wolhynien. ( - ) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte X. - Vom Narocz-See bis zur Wilia. - Vgl. S. 263 und S. 267. (265) Episoden. (266) Der Bergarbeiter aus Oberschlesien. (266) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XI. - Von der Wilia um Smorgon bis zur Berezyna. - Vgl. die Anschlußkarten S. 265 und S. 269. (267) Nachts im Unterstand. (268) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XII. - Von Wischnew der Olschanka und Beresina entlang. - Vgl. die Anschlußkarten S. 267 und S. 271. (269) Der Stellungskampf südlich der Sumpfzone und die russischen Offensiven. Vom 5. Oktober 1915 bis 1. Februar 1916. (270) Chronologische Uebersicht nach den Meldungen des österreichisch-ungarischen Generalstabs und der deutschen Obersten Heeresleitung. (270) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XIII. - Von der Beresina bis zum Serwetsch. - Vgl. S. 269 und S. 273. (271) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XIV. - Vor Baranowitschi; der Schtschara entlang. - Vgl. die Anschlußkarten S. 271 und S. 275. (273) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XV. - Der Schtschara entlang. - Vgl. die Anschlußkarten S. 273 und S. 277. (275) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XVI. - Von der Schtschara am Oginski-Kanal entlang. - Vgl. die Anschlußkarten S. 275 und S. 279. (277) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XVII. - Vor Pinsk; vom Oginski-Kanal bis zum Strumen. - Vgl. die Anschlußkarten S. 277 und S. 281. (279) [2 Abb.]: (1)Eine österreichisch-ungarische Telegraphen-Fernsignal-Station an der Nordostfront. (2)Russische Stellungen am Steilufer des Pruth nach ihrer Erstürmung. ( - ) [2 Abb.]: (1)Eine österreichisch-ungarische Kavallerie-Patrouille zieht in ein Dorf Ostgaliziens ein. (2)Ein österreichisch-ungarisches 30,5 cm-Geschütz wird geladen. ( - ) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XVIII. - Südlich Pinsk. - Vgl. die Anschlußkarten S. 279 und S. 283. ([281]) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XIX. - Von der Wiesielucha zum Styr. (283) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XX. - Am Styr und am Kormin. (285) [2 Karten]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Maßstab und Legende vgl. S. 285. - Vgl. die Anschlußkarten S. 285 und S. 291. (1)Uebersichtskarte XXI. - Vom Kormin bis zur Putilowka. (2)Uebersichtskarte XXII. - Von der Putilowka bis zur Ikwa. ([287]) [2 Abb.]: (1)Kaiser Wilhelm verabschiedet sich nach dem Besuch einer ungarischen Honved-Division an der Strypa von General Emanuel Werz. (2)Kaiser Wilhelm schreitet beim Besuch der Truppen der Verbündeten an der Strypa mit General Graf v. Bothmer die Front österreichisch-ungarischer Truppen ab. ( - ) [2 Abb.]: (1)Großherzog Friedrich II. von Baden beim Besuch der Festung Grodno. Rechts neben ihm General v. Scholz, der Führer der VIII. Armee, links General v. Held, der deutsche Gouverneur von Grodno. (2)Erzherzog Thronfolger Karl Franz Josef bei einem Besuch der besetzten Teile Polens in Lublin. ( - ) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXIII. - Von Dubno bis Krzemieniec. - Maßstab vgl. S. 287 u. 295. (291) Die Schlacht bei Szartorysk. Vom 16. Oktober bis 14. November 1915. (294) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXIV. - Von der Ikwa bis zum Sereth. - Vgl. S. 291 und 297. (295) [2 Abb.]: (1)General d. Inf. v. Bothmer mit seinem zweiten Generalstabschef Oberstleutnant Hemmer. (2)General d. Inf. v. Beseler, der Eroberer von Nowo-Georgiewsk, mit seinen Offizieren. ( - ) [2 Abb.]: (1)Der Armeekommandant Feldzeugmeister Paul Puhallo v. Brlog mit seinem Stabe. (2)Der Armeekommandant Freiherr v. Pflanzer-Baltin nimmt die Meldung eines von einem Aufklärungsfluge zurückgekehrten Fliegeroffiziers entgegen. ( - ) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXV. - Vom Sereth der Strypa entlang. - Vgl. S. 295 u. 299. (297) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXVI. - Vor Buczacz der Strypa entlang. - Vgl. S. 297 u. 301. (299) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXVII. - Dem Dnjestr entlang, von der Strypa-Mündung bis zur Sereth-Mündung. Maßstab und Legende vgl. S. 299. - Vgl. die Anschlußkarten S. 299 und 305. ([301]) Die Kämpfe um Siemikowce. Vom 31. Oktober bis 5. November 1915. (302) Die Durchbruchsschlacht an der bessarabischen Grenze. Vom 24. Dezember 1915 bis 20. Januar 1916. (303) Die Absichten und Vorbereitungen der russischen Offensive. (303) Die "Weihnachtsschlacht". (304) [Karte]: Der ungefähre Verlauf der Front der Verbündeten im Osten um die Jahreswende 1915/1916. Uebersichtskarte XXVIII. - Vom Dnjestr bis zur rumänischen Grenze. - Vgl. S. 301. ([305]) Die "Neujahrsschlacht". (306) Die "Wasserweiheschlacht". (307) Auf den übrigen Teilen der Front südlich der Sumpfzone. (309) General Iwanows neue Angriffstaktik. (310) In Czernowitz während des russischen Durchbruchsversuchs. (311) Episoden. (311) Ein Kampf der Seelenkraft. (311) Aus der Durchbruchsschlacht an der bessarabischen Grenze. (312) Von den russischen Verlusten. (313) Vergeltung russischer Völkerrechtsverletzungen. (313) Von den Fürsten und Heerführern der Verbündeten. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (314) Kundgebungen und Auszeichnungen. (314) Besuche an der Front, in den eroberten Festungen und in den besetzten Gebieten. (316) [2 Abb.]: (1)Der russische Generalissimus Großfürst Nikolai Nikolajewitsch mit seinem Stabe und den englischen, französischen und japanischen Militärattachés vor dem Hauptquartier in Baranowitschi Anfang September 1915. (2)Zar Nikolaus schreitet mit dem Thronfolger Großfürst Alexei Nikolajewitsch die Front eines Kosaken-Regiments ab. ( - ) [2 Abb.]: (1)Generalfeldmarschall Prinz Leopold von Bayern mit dem Stabe der Division v. Menges. (2)General d. Inf. Fabeck (†) mit seinem Stabe. ( - ) Die Feier des 86. Geburtstages des Kaisers Wilhelm. Die Feier des 58. Geburtstages des Kaisers Wilhelm. (318) Vom Zaren und den russischen Heerführern. Nach amtlichen Meldungen und ergänzenden Mitteilungen. (318) Vom Zaren. Besuche an der Ostfront. (318) Auszeichnungen. Von den russischen Heerführern. (320) Aus den besetzten Gebieten. (321) Von der deutschen Verwaltung in Kurland. Von der deutschen Verwaltung in Litauen und Suwalki. (321) Von der Verwaltung der Verbündeten in Polen. Von Juni 1915 bis Februar 1916 (Fortsetzung von Bd. VI, S. 244 bis 248). (322) Die Abgrenzung der Verwaltungsbezirke und allgemeine Notstandsmaßnahmen. (322) Von der deutschen Verwaltung. (322) Von der österreichisch-ungarischen Verwaltung. (324) Vom Wiederaufbau Galiziens. (324) [2 Abb.]: (1)Generalmajor Erich Freiherr v. Diller, österreichisch-ungarischer Generalgouverneur in Russisch-Polen. (2)Der Armeekommandant Feldmarschall Erzherzog Friedrich und Freiherr Konrad v. Hötzendorf bei der Feier des Geburtstages des Kaisers Franz Josef am 18. August 1915 im Standort des Hauptquartiers. ( - ) [2 Abb.]: (1)Die Generalität und Geistlichkeit Warschaus erwartet den Generalgouverneur v. Beseler zur Eröffnungsfeier der Universität Warschau. (2)Die Verteilung von Lebensmitteln an die Zivilbevölkerung auf dem Marktplatz von Lodz durch die deutsche Verwaltung. ( - ) Einband ( - ) Einband ( - )
Issue 13.4 of the Review for Religious, 1954. ; Review for Religious JULY 15, 1954 Religious and Modern Needs . . Jordan Aumann Mindfulness . ¢. A. Herbsf Duns Scofus . Berard Vogt Aposfolic School . Slster M. Ange~ic]a Apparitions and Revelations . .~ugustlne G. Ellard Spirlfual Opiates . Joseph P. Fisher Saints in No-Man's Land . George Syrne =~uestions and Answers Beatifications, 1951-1952 Communications Book Reviews¯ NUMBER 4 RI VII:::W FOR RI::LIGIOUS VOLUME XIII JULY, 1954 NUMBER CONTENTS RELIGIOUS LIFE AND MODERN NEEDS--3ordatt Aumann, O.P. 169 MARIAN YEAR PLAY . 178 OUR CONTRIBUTORS . 178 MINDFULNESS~. A. Herbst, S.3 . 179 COMMUNICATIONS . ' . " . . 183 DUNS SCOTUS, DEFENDER OF THE IMMACULATE CONCEP-TION-- Berard Vogt, O,F.M . 184 THE APOSTOLIC SCHOOL--Sister M. Angeli¢ia, C.S.J . 187 SACRA VIRGINITAS . . . 192 OUR ADDRESSES . 192 APPARITIONS AND REVELATIONS: SOME CLASSIFICATIONS-- Augustine G. Ellard, S.J . 193 BEATIFICATIONS, 1951-1952 . 205 SPIRITUAL OPIATES-~Joseph P. Fisher, S.J . 207" TO ALL THE SAINTS IN NO-MAN'S LAND~George Byrne, S.3. 211 NEW CONGREGATIONS . 216 CONGRESS IN BUENOS AIRES . 217 COMMENTARY ON LITTLE OFFICE . . ' . 217 QUESTIONS AND ANSWERS-- 22. Advice for Mystic . . 218 23. The Occasional Confessor . 219 24. Approval for Revised Customary . 219 25. Licit Disposition of Income . 219 BOOK REVIEWS-- Kateri of the Mohawks; The All-Present God; The Holy Spirit in the Christian Life; Through Him, with Him, and in Him . 220 BOOK ANNOUNCEMENTS . 223 BOOKLETS AND PAMPHLETS . 224 NOTICE FOR PUBLISHERS . ¯ . 224 REVIEW FOR RELIGIOUS, July, 1954, Vol. XIII, No. 4. Published bi-monthly: 3anhary, March, May,duly, September, and November at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, under the act of March 3, 1879. Editorial Board: Augustine G. Ellard, S.J., Adam C. Ellis, S.J. Gerald Kelly, S.J., Francis N. Korth, S.3. Copyright, 1954, by Adam C. Eilis, S.J. Permission is hereby granted for quota-tions of reasonable length, provided due credit be given this review and the author. Subscription price: 3 dollars a year; 50 cents a copy. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. Religious Life and Modern Needs Jordan Aumann, O.P. THE General Congress On the States of Perfection, held at Rome in 1950 under the auspices of the Sacred Congregation of Religious and with the approval of Pope Pius XIi, brought to the attention of the Catholic ~orld the keen interest and paternal solicitude of the Supreme Pontiff for the condition of religious life in the modern~ world. The Congress, however, was not an unex-pected and isolated event; rather it was the culmination of a. well-laid i01an for the renewal of the primitive spirit in religious insti-tutes. As early as June, 1939, th~ Holy Father addressed 'an allocution to the members of the Gene'ral Chapter of the Friars Minor and urged them to striv~ earnestly to ,recapture the spirit of their Seraph'ic Father. Since that time, both the Holy Father and the Sacred Con-gregation of Religious have repeatedly admonished religious to re-new their interior spirit and adapt themselves to the urgent ne"eds of the presefit day. With the publication of the Acta et Documenta of the 1950 Congress, religious superiors have a handy guide for the fulfillment of the Pope's desires.1 The volume contains theological and can-onical treatises on the state of perfection as well ~.as many practical suggestioris for the adaptation and renewal that are'requested b,y the Holy See. The .Mind bf the Church ' Between 193~ and 1950, in'allocut-ions and letters to the Fran-ciscans, Jesuits, Redemptorists, Dominicans, and CanonS of St. Au-gustine, the Holy Father has stressed the need for certain adjust-ments in religious institutes in view of the conditions of modern life and for a revival of the spirit of the founders in the various in-stitutes, s, The Pontiff realizes all too keenly that in encouraging an ! !Cf. Acta et Documenta: Congressus General(s de Statibus Perfectionis, published in 1952 by Pia Sbciet;i San Paolo, Via Beato Pio X, Rome, Italy. sin an apostolic letter to the Society of Jesus on June 26, 1944, the Pope warned against the "heresy of action." In a letter to the Master General of the Domini- ¯ cans on July 16, 1946, he urged the Friars Preachers to hold fast to She regular life, monastic observances, assiduous study of sacred truth, and solemn recithtion of the Divine Office, warning them not to make a constant practice or custom of that whi'ch is only a laudable exception. ' 169 JORDAN AUMANN Review for Religious adaptation of the religious life and a return to the primitive'spirit of the founders, he is issuing a bold challenge to all religious insti-tutes. For that reason he has repeatedly warned that none of the essential elements of r'eligious life and spirit can be changed or jetti-soned, but only the accidentals and the techniques of the apos~tolat~. In his address to the Congress. on the States of' Perfectiori,3 Cardinal Piazza outlined the program of .ad,aptation and renewal and gave a precise expression of the intentions of the Holy Father this impor'tant matter. The central theme'of the Congress. w~is an accommodata renooatio, that is, a renewal of the primitive'spirit Of religious institutes adapted to the needs of the pr.esent day. Conse-quently, changes are to be made on two levels. First and most im-portant, there must be in every religious institute a return to the spirit that animated the founder and earliest members of that insti-tute. Secondly, adaptations and accommodations must be made in regard to the apostolate of each religious institute. Cardinal Piazza insisted that every religious institute should be a living continuation of the mind and spirit of its founder, for the , religious.life is ever actual and vital. If there is danger that this spirit is languishing in any institute, let that institute reform its structure, renew its directive organs, and refashion the means to end to fit the needs of the da3}. Yet, all this must be done with the approval of proper ecclesiastical authority. The best and most efficacious renewal of the spiril~ of any r~- ligious institute is a ~return to the spirit of the founder, an exact ob-' servance of the constitutions of that institute, and a promotion of common life and fraternal cha,rity. The dilemma proposed by the Cardinal can be expressed ver'y briefly: "Renew your spirit or die." But even in the midst of renewal and adaptation, major superiors Will avoid the shoals of extreme conservatism and a mania for nov-' elty. When it c~mes to the ques~i~on of adaptation in an3] religio~.s institute, the need is particularl~r felt in the field of the apostolate. Nevertheless, the urgency of the times ,demands an_d justifies an ad-justment in the accidental structure of the internal life of l~he ihsti-tute as well. Certain thing~ do not admit of a change without' the destruction of the institute. Such things belong to the substanfi~ii ele- 3Noti~ that the Congress was purposely designated as a congress on the states'of perfection in order to include the members of various secular institutes. "While not religious in a juridical sense, the members of secular institutes, since'they live un-der vow, nevertheless belong to the state of perfection. July, 1954 RELIGIOUS LIFE AND MODERN NEEDS ment; for example, the juridical personality, the essence of thevows, the special' scope and characteristic spirit of the institute, and the ¯ common laws of religious life as found in the Code of Canon Law. But in regard to the methods and techniques used in the field Of the apostolate, great.adaptation is possible and desirable. If.the modern religious is not making contact with souls, if his schedule of life is at variance with that of the people to whom he is sent to min-ister, or if he is not as expert in his field of activity as are the laymen working in the same field, then'adjustments are surely in order. But at thi~ point religious superiors are reminded of the admonition of Pope Pius XII in his apostolic exhortation, Menti Nostrae, that new forms and methods in the apostolate must always be under the care and vigilance ot~ the bishops. For it is a regulation of canon law (cans. 456, 500, 630) that whenever religious are charged with the care Sf souls, they are subject to the local ordinary in that re-spect. In other words,' it is the mind of'the Pope that religious or-ders be bound by profound loyalty and obedience to: .the. Holy See and the'hierarchy. Adaptation, not Mitigation Solne religious may be tempted to welcome any change or adap-tation as a mitigation of the primitive spirit and regular observance. Both the Holy Father and representatives of the Sacred'Congrega-tion of Religious have warned that such is not the intention of the ¯ Ho!y See. In :a stirring address to the 1950 Congress, Father R. Lombardi, S.J., stated that if the needs of the time are great, so also is the need for truly religious men and women. The Church today needs religious who are animated by true charity and detachment from the things of the world, and we should expect to find many such.religious in the various institutes.' Unfortunately, we some-times find that those very men and women who have publicly bound themselves to the serious obligation of striving after perfec-tion under the vows are content to do the very minimum that is re-quired or, what is worse, they turn back again,to the very things they have voluntarily surrendered. "The times also require, said Father Lombardi, religious supe-riors who will have the leade~rship and courage to revive the spirit of the foun.ders in their own institute or province. No adaptation or renewal can come .from belo.w; it must come from those who .before God are res.ponsib!e in a large measure for the religious observance and p.e?sonal holiness of their subjects. Cofisequently, superiors have a difficult task. They are not entrus'ted with the mere enforcement. 171~. JORDAN AUMANN Reuieu~ [or Religious of an inflexible law; they must understand the needs of the times, the talents and weaknesses of their subjects, and the spirit ~f their religious institute. The superior must in every instance stri~re to act in the same way that the founder would act were he alive today. Consequently, the revival of the primitive spirit and an 'adapta-tion to present-day needs can in no sense be understgod or inter-preted as an excuse for the m~tigation of the rules and practices, of religiousllife. The Holy See has insisted that the spirit of the insti-tute, its proper e'nd and scope, and all that is requ!red for the pres-ervation of its spirit and end must be carefully safeguarded and pre-served. The renovation must be inteinal and spiritual. To think that a mere change in the legislation of a religious in-stitute will effect this renovation is as dangerous as it is erroneous. Such an attitude, stated Bishop Ancel of Lyons, is an implicit be-lief in a kind of materialism which holds that mere structural modi-fications suffice to provide the desired renovatioh. The real purpose, of the renovation is to, revivify the primitive spirit of the institute and to help the members strive more successfully after Christian,per-fection. .Only fervent religious can stand an adaptation and only strong religious can live for any length of time under dispensations. But, the Bishop continued, the desired renovation and adaptation will not come about merely by having superiors insist on the literal ob-servance of the constitutions. We must at no time lose sight of the two elements contained in the present program: revi'val of the primi-tive spirit of the institute and an adaptation to the requirements of the apostolate. Interior Life and the Apostolate No religious institute exists primarily for the apostolate or for any particular work. in, the Church. The Basis of the religious'life is the profession of vows which are used as instruments in attaining the perfection of charity. The primary purpose of the religious in-stitute is the sanctification of its members. Consequently, the true vocation and goal of the individual religious is to strive to become a .saint and the primary function of the religious superior is to assist and guide subjects to'sanctity, especially by fostering observance of the constitutions of th'e institute. This point is all important for a correct understanding'and evaluation of the religious life.4 4Cf. the,, definition of the religious state in canon 487, the statement of the purpose of religiou~ life in canon 488. and the enumeration of the obligations of religious superiors in canons 592-95. ~ 172 , JuI~,1954 RELIGIOUS LIFE AND MODERN NEEDS But Christian perfection and sanctity consist primarily in char-ity, which is an interior perfection. To this end, the con~tltutions of religious institutes prescribe an external conduct and mode of life that will lead religious more readily to the perfection of charity. Thus, the constitutions of 'the Dominican.Order explicitly state that the four essential means for attaining Dominican sanctity are the regular life, monastic observances, the study of sacred truth, and the solemn recita.tion of the Divine Office and that none of these means may be substantially altered. If the constitutions of a religious institute have received the ap-probation of the Holy See,it is because they have been judged fitting means- to the attainment of evangelical perfecuon. It follows, there-fore, that whatever touches upon the essence of the vows and the substantial elements of the regular life cannot be modified or changed without destroying-the religious life as it is juridically de-fined by the Church. Moreover, no religious subject or superior is free to abandon permanently any of these substantial elements of the constitutions of his institute,s In addition to those elements that pertain to the very essence of religious life, the constitutions contain particular legislation for the preseryation of xhe spirit and aim of the institute. In this 'respect also there are things that cannot be changed without destroying the distinctive spirit and character of the religious institute. Thus, liturgical prayer is characteristic of Benedictine life, the assidu6us study of sacred truth is the mark of the Friar Preacher,. and p.o,v,- -erty is the dominant note in Franciscan life. ~ The above elements pertain to the interior life of the members of a religious institute and are directed to the attainment of pe'rfec-tion. For that reason they are of primary importance. But the Church also 'approves of a mission or apostolate for each religious in~itute, with the understanding, however, that the ~hurch may subsequently restrict or enlarge the scope of the apostolate without destroying the nature and spirit of the' institute itself. For the ~apos-t61ate is and always remains a secondary element in the religious 5The religious under vows has promised obedience to the constitutions as expressed and commanded by his superior, but the religious superior does not have unlimited power in giving commands. He must abide by the limitations placed on his au-thority by those same constitutions. The subject has vowed to obey what is-in the constitutions; the superior may not gratuitously abolish any prescriptions in the constitutions nor may he demand more of the subject than the constitutions themselves demand. ¯ 173 JORDAN AUMANN Review for Religious life; the first and most important function of any religious institute is the sanctification of its members.6 From what has been said, it follows that success in the aposto-late as a preacher, teacher, writer, or social worker is not a necessary. indication of the holiness and worth of a religious. Success in these activities may just as ~asily be the result of purely natural talent, ambition, pride, or t~e love of financial gain. A religious is not a good religious except through the observance of the constitutions which he vowed to use as a pattern and guide in his struggle for holiness. Indeed, even that does not suffice, for the observance of rules is of no value for sanctification unless motivated in some way by the love of God. The energy consumed in the labors df the apostolate, the hours spent in the classroom, pulpit, or sickroom, the inconvenience of traveling from one mission to another--none of these is the sole criterion of the value' and worth of a religious. For it is not the work that makes us holy, but the love with which we do it. This does not mean that the activity of the apostolate need ever be an obstacle to deep spirituality or even to the observance of one's constitutions. The admonitions of the Holy Father are very clear on this point. The present Pontiff encourages modern religious to strive with all their hearts to become apostles in the true sense of the word. And surely, such great founders as St. Francis, St. Dominic, and' St. Ignatius have shown us that exhausting labors are com-patible with profound sanctity. What was the secret of their suc-cess? It was due in no small measure to the fact that they never ceased to be great lovers of God and souls and .men of prayer.7 6In the ancient religious orders there was a much closer relationship between the aim or scope of the institut~ and the spirit of the institute, so that in some cases it may be difficult to change the aim of the institute without destroying the peculiar character of the institute itself. This is especially true of the older contemplative and mixed orders. The same situation does not hold true in regard to the modern active institutes. Nevertheless the same principle applies to all forms of religious" life: the work of the apostolate should proceed from a deep interior life. 7What is to be done when the individual religious judges that excessive activity is harmful to his growth in sanctity? Objectively, the answer is simple: the first obligation of the religious is to sanctify himself; the primary function of the su-perior is to help his subjects grow in holiness. But if the superior insists that the activity be continued, what can the subject do but obey, trusting to find a way to use excessive work as an instrument of sanctification and letting the superior an-swer to God if there be any culpability in such a situation? In an allocution to the Discalced Carmelites in September, 1951, the Holy Father warned superiors that they are not to be infected with a machine-age mentality so that they treat their subjects like so many machines and lose sight of the human personality. 174 dul~ , 1954 RELIGIOUS LIFE AND MODERN NEEDS. Once it has been seen that the primary purpose of th~ re.ligious life is the sanctification of,its members° and that the apos~olat( should rightly prdceed from a deep interior life, it should bk evident that there is no contradiction or paradox in the directives that have beenissued from the Holy See. The first task is the revival of~ the primitiye spirit of religious institutes and a concerted effort to bring all religious back to regular observance and th~ common life. Then, the major superiors, following the directives of the Holy" See, will make suitable adaptations of that revitalized religious life to the needs of modern Christians. In some cases the adaptations may take unexpected turns. It may mean that this or that religious institute will find it necessary to abandon parishes in areas where there is no longer a shortage of diocesan clergy; others will realize that they have drifted into all manner of apostolic works, good in themselves, but outside the scope of the institute and the aim of the founder; still others will discover that they have almost completely aban-doned the principal work which was entrusted to them by the Church. It is at this point that couragequs superiors will be needed, for there is a strong temptation to succumb to passive disobedience to the Hol.y See. As Cardinal Piazza pointed out in his discourse at the 1950 Congress, if religious do not live their constitutions as conscientiously as possible and hold themselves to .the aim and work of their institute, there is no longer any distinction among religious institutes and, therefore, no reason for their existence as dist'inct groups or societies. Points for Adaptation In the various allocutions, letters, speeches, and written reports published in the Acta et Documenta of the Congress on the States of Perfection, certain points have been stressed in regard to the desired ad~aptations of religious life to modern needs. While allowing for different circumstances in various countries and religious institutes~ there are general lines which such adaptations should follow. More-over, all adaptations should be visualized and planned against,the background of the Pope's admonition that proper ecclesiastical " channels are to be observed. Observations on the cloister are to be found in Sponsa Christi as well as other documents~ that have been issued,by the Holy~ See. There is no indication that an attempt is being made to abandon the cloister; rather, the cloister is to be safeguarded even when reli-gious institutes assume some form of the apostolate that brings.the 175 ,JORDAN AUMANN Review [or Religious members into close contact with the world. It is still true that the world is to be kept out of the cloister as much as possible and that the religious are to leave the cloister only~ to bring the things of God to the world. The Holy Fat~er has urged many times that religious should make use of modern inventions in the work of' the apostolate and that they should equal and even surpass lay people in the same areas of work. But work for the sake of work or work done for a purely natural motive has never been advocated. If the apostolate is un-dertaken with such an attitude, it can be as much an obstacle to the perfection of the religious as any other impediment to spiritual growth. Much less should the works of the apostolate be measured or' motivated by purely monetary values. The apostle is such by reason of his love of God, his. commission by the ,Church, and his zeal for souls. As to the religious habit (and this principally affects .women religious), the Pope advised the teaching religious in September, 1951: "The religious habit: choose it in such a way that it becomes the expression of inward naturalness, of simplicity and spiritual modesty." Many congregations have been prompt to obey this suggestion of the Pope and have refashibned habits and veils that were unsanitary, uncomfortable, and a source ,of amazement to the laity. At various times the Hdly Father has stressed the importance if the common life and urged that superiors be truly paternal (or ma- ~ternal). The religious life should be a family life and the superiors~ should respect the individual personalities of their subjects while the subjects hold each other in truly fraternal affection. So ~losely is the common life linked with the vows and regular observance that it can be said to be the very foundation of religious spirit and dis-cipline. Consequently, anything that militates against the common life--such as personal income, excessive individualism, prolonged absences from the cloister, or unreasonable dispensations from com-munity exercises--should be eliminated as much as possible. Lastly, the very Constitutions tha~ regulate the life of an institute may at times be in need of adaptation. In his address to teaching religious the Ho~ly Father observed: "Followed in letter and in spirit,-your constitutions, too, facilitate and bring the Sister all she .needs and must do in our time to be a good teacher and educator. ¯ . .' It is possible that some details of the school schedules, certain 176 duly, 1954 ° RELIGIOUS LIFE AND MODERN NEEDS regulations--simple applications of .the Rule---certain customs which were, perhaps, in harmony with past conditions but Which today merely hinder educational work, must be adapted to new cir-cu'mstances. Let superiors and general chapters proceed in this mat-ter conscientiously, with foresight, prudence, and courage, and, where the case demands, let them not fail to submit the proposed changes to t~he competent eccles{astical authorities."_ American Adaptations It may seem that the directives and suggestions of the Holy See have little application in the United States, since from the very be-ginning there has been an'adaptation of religious life to the needs of the times. However, we shall undoubtedly find, after an honest self-examination, that we have been somewhat remiss in regard to the second aspect of the quest'ion: the renewal of the primitive reli-gious spirit and the subsequent deepening of the interigr life. Th'ree dangers or excesses especially threaten the religious life in the United States: naturalism, the loss of the spirit of mortification, and ex-cessive activity. In a country where there are many demands on the religious in the field of the apostolate and where there is no long-standing tra-dition of a Catholic" culture, it is understandable that naturalism may quite easily pervade the religious life. If the religious observ-ances and customs seem foreign or artificial to ~he American tem-perament and if the religious habit itself is gradually looked upon as an academic gown or judge's robe, to be worn only for certain functions, the religi6us may readily lose sight of the meaning of re-ligious life. Only a serious attempt to live the regular life and to actualize the spirit of his institute will make the religious con. stantly aware of his distinct state. Only a deepening interior life and super-naturai motivation will preserve the religious from the taint of naturalism. The loss of the spirit of mortification may be due in large part to the fact that many religious live under a permanent dispen-sation from the penances and mortifications prescribed by their con-stitutions, as well as the fact that the standard of life in the United States is noticeably higher than that of other countries. Whatever be the cause, there is no doubt that the universal teaching of spir-itual writers on the necessity of mortification in the spiritual life has never lost its value. Here again, a more scrupulous observhnce of the constitutions and a revival of the primitive sp_irit of the religious 177 JORDAN AUMANN : institute will go a long, way to check the inroads of mitigatibn and laxity. "Sufficient has already been said concerning the true role of action and t~e apostolate in the religious and spiritual life. It remains merely to observe that religious who are overburdened with many external activities can har'dly hope to be scholar~, writers, or stu-dents; religious who return to the cloister in a state of nervous ex-haustion are rarely in a mood that is conducive to prayer, medita-tion, or the common life; and religious who live only for the works of the apostolate are in danger of drying up at the source and of missing the real purpose of their religious profession: to strive for personal sanctity. The HQIy Father has imposed upon religious the twofold task of reviving the primitive spirit of their founders and of adapting re-ligious life and work to the needs of the Church today. It is a chal-lenge to religious to live as perfectly as possible the life which they have voluntarily embraced. If the task is accepted and the challenge is answered, we shall undoubtedly begin, to raise up saints for our times. MARIAN YEAR PLAY Counted as Mine is a play of three acts, six scenes, with a modern-dress cho-rus, suitable for performance by high school and college students or by little the-atre groups and parish drama clubs: It is the story of Our Lady of Guadalupe, the Hope of America. Written by a Poor Clare, the author of the play, Candle in Umbria, and of the book of poems, Whom I Hao'e Looed. $1.00 per copy. Order from: Rev. Mother M. Immaculata, P.C., Poor Clare Monastery of Our Lady of Guadalupe, Route 1, Box 285-C, Roswell, New Mexico. OUR CONTRIBUTORS JORDAN AUMANN teaches at the College of Saint Teresa, Winona, Minnesota, and is the literary editor of the Cross and Crown Series of Spirituality. C.A. HERBST is a spiritual director and teacher at the Jesuit Juniorate at Florissant, Missouri. 'BERARD VOGT, of Christ the King Seminary, St. Bonaventure, New York, is a leading authority on the teaching of the great Franciscan theologian, John Duns Scotus. SISTER M. ANGELICIA is professor of psychology and edu-cation at Marymount College, Salina, Kansas. AUGUSTINE G. ELLARD is a mem-ber of our editorial board. GEORGE BYRNE is professor of ascetical theology at Milltown Park, Dublin, Ireland. JOSEPH P. FISHER is master of novices at Flo-rissant, Missouri. 178 , /V indt:ulness C. A. Herl~st, S.J. ROUTINE can be a blight in the religious life. It can be like the rust of which Our Lord spoke, which consumes, or like the thief that breaks through and steals, treasures of potential merit for eternal life. We want to give our life to God whole-heartedly. That is what a religious is supposed to do. They espe-cially are called religious, says St. Thomas, "who dedicate their whole life to the divine service, withdrawing themselves from worldly affairs" (II-II, q. 81, a. !. ad 5). We want to real-ize our ?eligious life, to make it real, to make it religious life. Oh, yes, we go through each day of our life in religion according to the order of the day from the time we rise in the morning till we go to bed at night. We do our work and are obedient and all that, but how much of all this is mech~inical! We just go through the motions often, whereas in a life dedicated to God our aim ought to be to put our whole heart, as much as possible, into each of our actions. When we pronounce our vows, we make our religious profes-sion. We profess publicly and solemnly to lead a religious life. That is our way of life now. We profess to practice the virtues of ¯ religious living in°a striking expert way. We are professionals. We follow the profession of religion, and religion is the virtue by which we render God due worship and reverence. We are supposed to be perfectionists at that. Nothing but the best is good enough for us. That is what everybody expects of one who'follows a profession, who'claims to be expert in his specialty. A doctor of medicine is supposed and expected to be first-rate in his' line. He is expected to have the best technique, to keep up on the most up-to-date medical practices and procedures, to know his field thoroughly, to read the most recent medical journals, to consult with other specialists. Woe to the medical man who fails in any of these things! His sloth or carelessness or neglect will soon bring him into ill repute in a pro-fession where the standards are so high. He may lose his patients and will be forced to drop out of his profession. Religious are professionals. They profess to give their whole attention to the practices of the religious life, a life lived in com-mon under a rule in the practice of poverty, chastity, and obedi-ence, }~n which they are obliged to tend to perfection. In order to 179 C. A. HERBST Reoiew for Religious maintain the high standards of our profession we must be raindful of our obligations. To practice poverty properly, we must be mind-ful of poverty~ We are mindful of our vow of poverty when we frequently call to mind that we have a vow of poverty. So it is good to renew our vow often. We should do this especiall~ when we are called upon to practice it. After all, we take the vow in order to practice the virtue. As we are so often told, anyone can take a vow; but practicing it carefully is a different matter. T.he b~st way to be mindful of poverty is to wish to experience at times some of its effects; or, better, to see to it that we actually do experience them. I want to get along without things. I do not want what I do not need. And, since our poverty consists rather in dependence than in penur% I want to get permission for thifigs, I am eager to ask permission for things. When I doubt whether I need permissign or not, I get it anyway because I want to feel the effects of poverty. When I ask.permisSion for things I say, "I vow poverty to my Blessed Savior." I want what He had. I want to feel it as He did. I want to be mindful that being rich He became poor for our sakes, that through His poverty I might be rich (cf. II Cor. 8:9). Nor do I want to "stick" to things. If I have some little thing I very much like and feel attached to, I get permission to give it away. If'we are mindful of a thing, we think of it often.' If we are mindful of a thing, we love it. "Where your freasure is there is your heart also," Our Lord said. When I am mindful of chastity, I love it, I treasure it. When we loveand treasure a" tiling, we are very careful of it. We take no chances on having it soiled or on losing it. As a virgin soul in love with the Son of God and the Son of Mary, I treasure chastity, I love chastity, I jealously guard chas-tity, I am careful of chastity, I am mindful of this wonderful virtue so lovingly enshrined in my vow and 'often say, "I vow chastity to my Blessed Savior." "I want what You had," I say to Him. So We are very circumspect about persons, places, and things. When we are mindful of chastity, we are not scrupulous but just careful in our dealings with others, of where we go and what we do and hear and see. It__ is foolish to look for trouble. There are many temptations we need not have, should not have, dare not have. If we are careless in what we see and read, try to hear everything, let the sensuous and pleasure-loving world in through all the avenues of our se,nses, and are always seeking the comfortable and avoiding the disagreeable, we are not mindful of the defenses of chastity. We 180 dul~], 1954 " , MINDFULNESS practice mortification of the senses and shun worldliness in order to guard the outworks of this beautiful and delicate virtue. When I keep the rules of modesty, I am mindful of chastity. When I mor-tify my eyes, my ears, and my affections, I prove that I love the purity of Christ. When often during each day, in practicing these little mortifications, I say, "I vow chastity to my Blessed Savior," I am mindful of my determination to lead a virgin life. I am mindful of my vow of obedience when, on being told to do a thing I do it and pray, "I vow obedience to my Blessed Savior." Obedience of execution--that is, doing externally what I am told to do--is obedience of the first degree; but I am not satisfied with that. If I am truly mindful of obedience, I want to pass to a higher de-gree. I not only do what I am told but want to do it, will what the superior wills because that is God's ~will for me. I'line up my will with that of the superior because in doing that I am conforming my will to God's will. That is love: the union of two wills. I am still more mindful of obedience if I try to see things the superior's way, conform my mind° and judgment to his way of thinking. This is the third and highest degree of obedience; sometimes called "blind" obedience, it is not really blind at all but rather very keen-visioned and enlightened. When I am thoroughly mindful of obedience, I obey not only faithfully and willingly and lovingly but with joy. The perfect and infinitely lovable model of obedience is Jesus at Nazareth. With what joy this loving Child must have obeyed Joseph and Mary! One can scarcely imagine anything like reluctance or sourness in Our Lord's obedience. The atmosphere was filled with gladness in that wonderful home. And so it should be in ours; and that not only in the practice of obedience, but of poverty and chastity too. What gives me the greatest consolation in my religious life is that, when I "do what the superior says, follow carefully the order of the day and the prescriptions of the rule and the customs of the house, etc., I am most certainly doing God's will. I just cannot make a mistake in being perfectly obedient. Should an official in the house, or the local superior, or the highest superior for that matter, make a mistake, I myself am doing God's will by obeying in everything save sin. I show that I am mindful.of obedience by doing lovingly and joy-fully for God whatever I am directed to do. To be mindful of poverty, chastity, and obedience: to expressly renew my vows and prayerfully and carefully bring my actions under them and so practice the virtues they enshrine: this indeed is a 18"1 C. A~ HERBST Review for Religious bl~ssed mindfulness. To be mindful, too, that I am profssional, that in the service of God I am following the highest of professions here on this earth, will b~ing my religious life to its "highest vi[ality. There are some other things, too, of which I should be mindful in order that I may lead a vigorous and highly meritorious religious life. Purity of intention--frequently, fervently, lo4ingly re-offer-ing to.God all my works and prayers' and joys and sufferings for the salvation and sanctification of myself and others, in adoration, reparation, thanksgiving, and petition--is one of the chief general means to perfection. To say frequently, fervently, thoughtfully, lovingly, "All for 3esus through Mary," or "Glory be to the Father, and to the Son, and to the Holy Ghost," is to turn all our good or indifferent actions into the pure gold of merit for eternal life and to win for souls graces beyond measure. Mindfulness too of the presence of God is a wonderful, easy, joyous, consoling, and elevating practice. The Old Testament seems to have emphasized the idea of God present near and around us; the law of love brought by Christ Our Lord emphasizes God within us. "If any man love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him" (3ohn 14:23). God, the Most Holy Trinity, lives in my soul as in His temple, as in His shrine. How the pray-erful, lingering, loving thought of this presence rejoices and elevates the soul! And He lives not in my soul only, but in my body. "Know you not that your members are the temple of the Holy Ghost, w, ho is in you, whom y6u have from God; and you are not your own?" (I Cor. 6:19). "Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are" (I cor. 3:16-17). "Not my will but thine be done" was Our Lord's repeated prayer in the Garden of Olives. He is but praying here as He taught us all to pray in the perfect prayer, the Our Father. To be mindful of this under the aspect of abandonment to God's holy will in the duty of the present moment will bring great peace and joy into the heart of a religious. No one, I think, has ever presented this in finer fashion than Father de Caussade in his book Abandonment to Di-vine Providence. "The present moment is the ambassador of God to declare His mandates. The heart listens and pronounces its 'fiat.' . . . No soul can be truly nourished, fortified, purified, en-riched, and sanctified except in fulfilling the duties of the present 182 dult!, 19 5 4 COMMUNICATIONS moment. What more would you have? As in this you can find all good, why seek it elsewhere?° Do you kno.w better than God? As He ordains it thus why do you desire it differently? Can His good-ness and wisdom be deceived? When you find something to be in accordance with this divine wisdom and goodness ought you not to conclude that it must needs be excellent?" (I, i, 5 and 7.) Finally, there is mindfulness of the greatest of all the virtues, charity. "And the greatest of these is charity." "Love one an-other." This is the new commandment which the Divine Son brought down to Us from the bosom of our Father. This is the law of love. We should be mindful especially of Christ in our breth-ren. See Him there and love Him there. "What you do to these the least of m~rb r/ethren you do unto me." If we were mindful of this there would be an end to harsh and uncharitable attitudes of mind toward others and to rash judgments. Uncharitable talk and criticism would be no more, nor jealousy, nor faultfinding, nor deeds that wound the soul. Mindfulness of Christ in our brethren is most important in a religious family. It makes a heaven of a re-ligious house. "Little children, love one another." ommun{catdons Reverend Fathers : In the November, 1952, number of REVIEW FOR RELIGIOUS I read a communication by Sister M. Immaculata, P.C. (Abbess). I was forcibly struck by this statement. "It is not what enriches us but what effaces us that leads to union with God" (p. 314). This very sentence has ever been and continues to be a positive mental and spiritual stimulus in my spiritual life. It has helped me more than any sermon or conference to conquer pride, especially pride of am-bition. It smoothed many a rough place for me. When pride as-serted itself and all was in a turmoil, this sentence proved to be a sacramental by calming my spirit and restoring peace. I hereby wish to express my grateful appreciation to Sister M. Immaculatao P.C.--TEACHING SISTER. 183 Duns Scot:us, Det:encler ot: t:he Jmmaculal:e Concepl:ion Berard Vogt, O.F.M. JOHN DUNS SCOTUS was born in Scotland in 1266. He entered the Franciscan Order at an early age and pursued his studies at Oxford. One of the more eminent theologians of the thirteenth century, he taught with great distinction both at Ox-ford and at Paris. He was called to Cologne in the summer of 1308 and died there unexpectedly in November of the same year. Duns Scotus is the leader of the Franciscan school of philosophy and theology. It is a historical fact .that popular Catholic tradition for centuries inclined towards belief in the doctrine of the Immaculate Concep-tion, as is evident from the introduction of a special feas~ of the Im-maculate Conception into the liturgy of the Church and from the gradual spread of the feast throughout Christendom. But the the-ologians and Doctors of the Church hesitated to ascribe this beauti-ful privilege to Mary because they found it impossible to solve cer-tain inherent difficulties, until Scotus appeared upon the scene and offered his p~e-redemption solution which p~epared the way for and ultimately was incorporated into the solemn dogmatic definition of the Immaculate Conception. The central difficulty was the Pauline teaching concerning the' need of universal redemption, found in the Epistle of St. Paul to the Romans: "Through one man sin entered the world, and through sin death, and thus death has passed into all men, because all have sinned." Duns Scotus made two important contributions to the contro-v'~ rsy. Admitting that Mary as a descendant of Adam stood in need of redemption because of the sin of Adam, he offered a novel solution to the subtle difficulties which had for so long baffled theo-logians by introducing into the solution of the problem the idea of pre-redempti6n and a distinction between order of nature and order of time. ' The views of the theologians may be stated generally by quoting the following passsage from the Summa of St. Thomas: "If tBe soul ot~ the Blessed Virgin had never been defiled by original sin, I84 gulg, J954 $ DuNSSCOTUS this Would derogate from the dignity of Christ according to which He is the Redeemer of all mankind. It may be said, therefore, that under Christ, who as universal Savior needed not to be saved Him-self, the Blessed Virgin enjoyed the highest, measure of purity. For Christ in no wise contracted original sin, but was holy in His ~¢ery conception . The Blessed Virgin, however, did contract original sin, but was cleansed therefrom before birth." (III, q. 27, a. 2, ad 2.) The Subtle Doctor answers this argument as follows: on the contrary, in defending Mary's prerogative of the Immaculate Con-ception, I am in fact attributing a more exalted and perfect role of redeemer to Christ, inasmuch as redeeming grace Which preserves from original sin is g,reater than that which merely-purifies from sin incurred. Christ was Mary's Redeemer and Mediator more per-fectly by preservative redemption. By preserving Mary from original sin in view of the foreseen merits of His sacrifice .on Calvary, Christ not merely redeemed her, but pre-redeemed her. This implies far greater grace and a far greater excellency of redemption. Scotus thus laid to rest the century-old objections derived from the Pauline doctrine concerning the need of universal redemp-tion, found al?eady with St. Augustine, St. Anselm, and St. Ber-nard, and later with the scholastic doctors. Rightly understood the doctrine of the Immaculate Conception will not offer any difficulty pre~centing Mary's noble prerogative. The need of incurring orig-inal sin, and equally the need of universal redemption by Christ, was not denied by Scotus. Nor did he claim that Mary as a daughter of Adam escaped this universal law. Mary was a d~lughter of Adam, he explained, before she was an adopted daughter of God. Therefore she was subject to original sin and in need of redemption. As a child of A'dam, she would in the ordinary course of events and according to the ordinary course of nature have incurred Adam's debt like other men. But in the order of time God could give her sanctifying, grace at the very moment of her conception. In this way Mary, though a child of Adam in the order of nature, would be made a child of God by the infusion of grace"before original sin could take effect in her soul. Inasmuch as generation precedes sanctification, Mary was a daughter of Adam before she became an adopted daughter of God. Therefore, she must have been in need of redemption, because sub-ject to original sin. But though in the order of our thoughts our 185 BER!kRD VOGT minds may dwell on Mary---conceived first as a daughter of Adam and then sanctified as a daughter of God, this does not imply a pri-ority of time which would demand in the soul of Mary" two succes-sive states, one of sin and the other of grace. There is only in her at the first moment of her existence a twofold relation: that of a daughter of Adam, for which she was indebted to her. human gen-eration, subject to the common law and establishing the debt of sin; and that of a daughter of God, which she owes to the privileged sanctification which protected her from the consequences of the common law find extinguished in her the debt of sin by a special ap-plication of the foreseen merits of the Savior. The Subtle Doctor sums up his views thus: "Mary, then, needed redemption more than anyone else. She needed redemption so much the more, the greater the good conferred upon her. Since perfect innocence is a greater good than remission of sin after a fall, a greater good was conferred upon her (by her Divine Son) by pre-serving her from original sin, than if she had been purified after-wards. Neither was it necessary on that account that Christ should have first suffered, because Abraham was purified from orig-inal sin which was in his person by virtue of the foreseen Passion of Christ." (Rep. III, dist 3, Qu. I, n. 8; ed. Vives xxiii, p. 264.) Duns Scotus exercised enduring powerful influence on the devel-opment and eventual dogmatic proclamation of the doctrine of the, Immaculate Conception. By his historic defense with its luminous definitions and distinctions, e.g., his pre-redemption theory and his suggestion of a distinction between the order of nature and the order of time, the Subtle Doctor cleared the dogmatic ground and greatly contributed to a final victorious solution. Cardinal Merry del Val in a letter to Fr. P. Pauwels, July 4, 1904, says of Scotus that he carried the torch of Mary's non-for-feiture of grace as on the crest of a wave to its ultimate triumph. ABOUT FRAUDS Some people who want to get money without effort are wont to request gifts and Mass stipends in the names of certain priests and missionaries. The victims, real or intended, are often sisters. Some priests whose names have been used in this way suggest that all such requests be refused unless those making the requests. can furnish positive identification. Similarly, we might again call attention to the fact that no one is authorized to solicit subscriptions for this REVIEW, 186 The Apos!:olic School Sister M. Angelicia, C.S.J. AT A GENERAL CHAPTER conducted at the Nazareth Motherhouse of the Sisters of Saint doseph of Concordia, Kansas, in dune, 1953, it was decided that an approach should be made toward the organization of a school for aspirants to the religious life which would be in connection with the mother-house. A committee was appointed to investigate the possibilities of such an organization. The first step taken by the committee was to locate convents or motherhouses to which were attached such schools for aspirants. As indicated in the Catholic Directory, there were sixty-eight mother-houses having schools similar to the type which the community had in mind. For the purpose of gathering information relative to the new project a questionnaire was formulated and was sent to each of these sixty-eight motherhouses. Fifty-seven, or approxi-mately eighty-four per cent, of the questionnaires were returned. The information received was both interesting and enlightening. The questionnaire, together with a digest of the answers, is given at the conclusion of this article. Before taking further steps in the organization of this school, we consulted the local ordinary, the Most Reverend Frank A. Thill, D.D., Bishop of Salina. The project met with his whole-hearted approval, as will be seen later in his letter to the priests of his diocese, as well as in those addressed to parents and their chil-dren. Moreover, since our congregation is a papal institute, and since our constitutions state explicitly that no new works are to be added without the permission of the Holy See, the mother general inquired from an official source whether the permission of the Sacred Congregation of Religious would be needed. She was informed that, in view of the remarks made by Father Arcadio Larraona, Secretary of the Sacred Congregation of Religious, at the 1952 meeting of superiors general in Rome, special permission of the Holy See was not needed for starting this school. A resum~ of Father Larraona's remarks has been made public. Since its contents were very helpful to us, and since it seems to be of vital importance to anyone planning to organize a school for aspi-rants, we quote this resum6 in full: 187 SISTER M. ANGELICIA Review for Religious "Apostolic schools are of comparatively recent origin, the .earli-est of them dating from about the middle of the last century. They have now become increasingly common in religious communities of women, as they are the general practice in communities of men. The Holy See has issued practically no legislation on the organization of such apostolic schools. The S. Congregation is patiently awaiting the guidance of experience. "These apostolic schools are not permitted by the S. Congrega-tion for cloistered nuns, or for religious whose lives closely approxi-mate to that of cloistered nuns. This is not.a real law of the Holy See, but rather a guiding norm, based on Rome's desire to avoid any semblance of pressure when there is question of a vocation calling for such special qualities as those required by the contemplative life. "The S. Congregation regards apostolic schools as internal schools of a religious community. This point is of canonical im-portance in determining the degree of freedom to be allowed the community in the organization and administration of these schools: a) those which do not require any actual signs of vocation to the religious life: b) those which demand at least the seeds of vocation to the religious life; c) those which require signs of a vocation to a specific type of religious life. "In any case, the organization and rules of an apostolic school should not lose sight of the fact that the girls in them are young. The atmosphere as far as possible, shoul~l be that of a family. The apostolic schools should not be turned into a noviciate in miniature. There should be nothir;g to interfere with the full freedom of the candidates in the final determination of their vocation. The pro-gram of studies should not be so highly specialized as to make ad-justment to a different type of life outside difficult. Teach the girls, first of all, to live good Christian lives. No asceticism at ,the expense of the moral law. Avoid~ whatever might even remotely result in deformation of the natural qualities and virtues of the candidates.''I With encouragement coming from every .direction, especially from our bishop, for the opening of an apostolic school by the Sisters of Saint 3oseph, it was thought best to begin,to make it known to the public. Publicity concerning the school appeared in many Catholic papers. The two most important announcements 1Cf. Acta et Documenta Congressu~ lnternationalig Superiorissarurn "Generalium, 1952, p. 274. These remarks on apostolic schoq!s form one part of Father Lar-raona's "Concluding Instructions addressed to the Reverend Mothers General," on the last day of their meeting in Rome, September 11-13, 1952. 188 Jul~,1954 THI~ APOSTOLIC SCHOOL were those ap1~aring in the diocesan Catholic Register. The first of these, entitled "Apostolic School to be Opened in Concordia in 1954," appeared in the November 1'5, 1953, issue of the Catholic Register. Excerpts from this article are as follows: "Concordia.--In the fall of 1954 the Sisters of Saint Joseph will open an Apostolic School in connection with their Mother-house in Concordia. "This preparatory school is intended for young girl's who show signs of a religious vocatio,n and who wish to join th~ Congregation of the Sisters of. Saint Joseph when circumstances permit. It is especially for those aspirants to the religious life who have not the opportunity of attending a Catholic h~gh school or who are placed in circumstances detrimental to a religious vocation. "The mode of life at the preparatory or Apostolic School will be practically the same as that of resident,students at an academy. The young women will follow the regular high school course as prescribed by the State Department of Education. All the advan-tages of the regular high school course will be available to the stu-dents in the Apostolic School . "Work in the classroom will be regularly and agreeably inter-rupted by daily indoor and outdoor recreational activities. The girls of this school will be allowed to return to their families during the summer vacation as Well as Thanksgiving, Christmas, and Easter vacations. "Those interested, .or who desire further information, may write to the Mother General, Nazareth Motherhouse, Concordia, Kansas." Bishop Thill .not only gave his whole-hearted support to the organization of an a~ostolic school but he asked that each parish in the Salina diocese finance the monthly board and tuition fee at the new apostolic school for any deserving girl whose parents could not afford the sum. His Excellency announced simultaneously that he was prepared to accept personal financial responsibility for ten such girls in the school of the Sisters of the Congregation of Saint Joseph of Concordia. Excerpts from the Bishop's letter concerning the school are as follows: "Rev, erend dear Fathers, Venerable Religious, Parents and Chil-dren : ' "Because I simply do not believe there is any such thing as a Divine vocation to embrace the, wrong vocation, I am concerned in a very vital and humane way with the establishment of the new 189 SISTER M. ANGELICIA Reoiew [or Religious Apostolic School by our Sisters of the Congregation of St. 3oseph of Concordia. I have been a priest too long, and a Chancellor and ¯ a Bishop, to be able to see anything desirable or even tolerable in the crushing frustrations and black unhappiness that burden so many men and women in our modern world. "In other words, I want to see the largest possible number of girls in this diocese given the opportunity to spend the critical years of their l~ves in an atmosphere that will help them to put first things first . It does not matter if the girls who enroll become religious sisters or not. Many of them will; but those who don't will have a first-class Catholic high school education, fitting them for places of trust and leadership in the parishes from which they come . "The openin~ of this school will certainly be good news to the pastors of the diocese. I recommend its purpose and its needs to the consideration of all our priests, and I hope they will agree with me in thinking it worthy of our enthusiastic and generous sup-port . "In conclusion, may I say to all of you, priests, people and children, that today's struggle is not primarily and exclusively a struggle against anything at all including even the struggle against bad tendencies and sin. It is, more fundamentally still, a struggle for something. Indeed, it is a struggle to be something, to be another Christ, possessed by the torrent of His life and of His love that alone can save the world. " As this paper is being, written the applications ot: aspirants to the apostolic school are coming in in a very satisfactory manner. If these applications continue they should gealize an enrollment of at least thirty students or aspirants to the religious life when the school opens in September, 1954. The Questionnaire and Replies I. DO. YOU MAINTAIN A PREPARATORY. SCHOOL FOR THE RELI-GIOUS LIFE? Yes, 50; No, 6; in former years, 1. ¯ 3. WHAT IS THE NAME OF YOUR SCHOOL? It is called: ' (A) A Juniorate, 13. (B) A.School for Aspirants, 26. ¯.(C) A Preparatory School, 9. ¯ . . (D). Others? Scholasticate, 1. ¯ Candidature, 1. 190 HOW LONG 'INKS IT BEEN ORGANIZED? Average, 23 years. duly, 1954 THE APOSTOLIC SCHOOL. 4. DO YOU FAVOR SUCH A SCHOOL? YES, 48; NO, 2. IF "YES" GIVE THE MOST OUTSTANDING ADVANTAGES.The most com-mon answers were: (A) "Prepares for the religious life." (B) "Fosters vocations." (C) "Gives members to our community." (D) "Gives a more solid foundation for future religious life." (E) "Our best vocations come from the juniorate." (F) "Because of the great percentage of vocations resulting." (G) "It gives girls a chance to study their vocations in surroundings con-ducive to spiritual life." 5. APPROXIMATELY W~AT PERCENTAGE OF ASPIRANTS BECOME RELIGIOUS? Average, 54%: range, 7% to 100%. 6. WHAT EDUCATIONAL LEVEL DO YOU ADMIT GIRLS? (A) First year high school, 41. (B) Second year high school, 21. (C) Third year high school, 26. (D) Fourth year high school, 26. 7. WHAT IS THE LONGEST TIME THE ASPIRANT IS KEPT BEFORE ENTERING THE POSTULATE? (A) One year, 2. (B) Two years, 4. (C) Three years, 14. (D) Three and one-half years, 7. (E) Four years, 19. 8. WHAT COURSE OF STUDY DO THE ASPIRANTS PURSUE? (A) "The regular high school course," 18. (B) ".College preparatory," 5. (C) "Classical Course," 2. (D) "Academic," 19. (E) "Academic and Commerce," 1. 9. ARE THERE REQUIRED SPIRITUAL EXERCISES? IF SO, OF WHAT DO THEY CONSIST? (A) "Daily attendance at Mass," 50. (B) "Rosary in common," 21. (C) "Spiritual reading," 24. (D) "Morning and night prayers in common," 21. (E) "Meditation," 18. (F) "Vespers," 6. (G) "Attendance at Benediction," 8. 10. HOW MUCH TIME IS GIVEN TO RECREATION? Average number of hours, 2~. WHAT TYPE OF RECREATION IS FOLLOWED? (A) "Indoor and outdoor sports," 44. (B) "S~tuare dancing," 24. (C). "Singing," 24. (D) "Dramatics," I0. (E) "Needlework, card-playing, etc." SISTER M. ANGELICIA 12. 13. WHAT FEE ISCHARGED FOR THE SCHOOL YEAR? $133.93 is the average yearly fee. The fee for one year ranged from ten dollars to four hun-dred dollars. IS THE TUITION FEE REFUNDED IN CASE THE ASPIRANT EN-TERS THE COMMUNITY? YES, 1; NO, 49. ARE INCIDENTAL EXPENSES 'MAINTAINED BY THE ASPIRANT'S FAMILY?. YES, 44; NO, 6. 14. 15. 16. 17. 18. DO THE ASPIRANTS SPEND VACATION PERIODS AT HOME? YES, 43; NO, 2: "PART TIME," 1. (A) Christmas, 41. (B) Easter, 23. (C) Thanksgiving, 21. (D) Summer, 33. ARE ASPIRANTS EXPECTED TO FOLLOW ANY SPECIAL, PRO-GRAM DURING VACATION, PERIODS? IF SO, WHAT? YES, 15; NO, 31. See question 9 for suggested program. ARE VISITS OF RELATIVES RESTRICTED? YES, 39: NO, 7; IF RESTRICTED, EXPLAIN. NO ws~tmg permitted during Lent and Ad-vent in majority of cases. The first Sunday of the month is suggested for visiting friends and relatives. DO YOU HAVE REGULATIONS FOR CORRESPONDENCE? YES, 43: NO, 5; NO ANSWER, 2. ESO THE ASPIRANTS WEAR UNIFORMS? YES, 49; NO. I. SACRA VIRGINITAS According to a news announcement in The Register, the encyclical Sacra Vir-ginitas, which Pope Plus XII issued on March 25, 1954, is now available in pam-phlet form, complete with footnotes, from the NCWC Publications O~ce, 1312 Massachusetts Avenue, Washington 5, D.C. OUR ADDRESSES We have three different addresses. It would help considerably if all who com-municate with us would note them: 1. Business communications, such as subscriptions, renewals, etc., should be sent to: REVIEW FOR REL!GIOUS, 606 Harrison St., Topeka, Kansas. 2. Boobs for review should be sent to: book Review Editor, REVIEW,FOR RE-LIGIOUS, West Baden College, West Baden Springs, Indiana. 3. All other editorial communications, such as ma.nuscripts, questions, letters for publication, etc., should be sent to: The Editors, REVIEW FOR RELIGIOUS, St. Mary's College, St. Marys.' Kansas. 1'92 Apparitions and Revelations: Some Classit:ications Augustine G. Ellard, S.3. IN A PREVIOUS discussion some el~mentary suggestions were offered as to what attitudes one should take toward private ap-paritions and revelations, whether one's own or those reported of others (REVIEW FOR' RELIGIOUS° XIII [3anuary, 1954], 3-12). Now it is proposed to recall some of the descriptive classifications of such 6ccurrences that help one to think more intelligently and clearly'about them. ~[. DEFINITIONS AND DIVISIONS In an apparition a person or object is presented before, the con-sciousness of somebody at a time and place at which that presence is naturally inexplicable. For example, at the baptism of Christ a dove symbolizing the Spirit of God was seen descending from above and lighting upon Him (Matthew 3:16-17; 3ohn 1:32-34). On the same occasion a voice from heaven was heard proclaiming, "This is My beloved Son, in whom I am well pleased.''1 In a revelation in the proper sense God communicates some truth to one I~y way of speech. He does not manifest to one the objective truth itself, as He would in infused knowledge. He does express His ideas on it and thus let one know His mind about it.Of course it is also possible for the Blessed Virgin or an angel or a saint from h.eaven to speak to one. Evidently such an occurrence would be more than natural. Speech need not necessarily be in words; equivalent signs are con-sidered amply sufficient. Apparitions are in some way seen, revelations heard. Either may take place without the other. But they do come together so often that it is logical to treat them both at the same time. When, for instance, Bernadette Soubirous saw the beautiful maiden at Lourdes, she also heard the words, "I am the Immaculate Conception!" 1. Apparitions: Oculqr, In~aginati~e, Intellectual Probably the commonest classification of apparitions is that based upon the faculties involved. Some visions are external, sen, ]New Testament quotations in this article are taken from the translation made by Francis Aloysius Spencer, O.P. (New York: Macmillan, 1943). : 193 AUGUSTINE G. ELLARD Review for Religious ;sible, perceptible to the eyes, ocular. In this case an exterior objective reality of some sort outside of one is simply and literally seen. Thus, for example, Constantine is said to have beheld a cross in the sk~, with the inscriptiori, "In this sign shalt thou conquer!" When many people together perceive an apparition, the presumption is that it is external and really activates the eyes. Such were the appear-ances of Christ after the Resurrection; such also was the vision of the multitude at Fatima. Other apparitions take place in the interior senses and are termed imaginative. They are not imagina~ry, like hallucinations, but real and true in their own way, which, however may be misap-prehended. When one sees something, an image of it is produced not only upon the retina of the eyes but also in the interior faculty that psychologists call the imagination. God could easily bring about such a likeness without there being any corresponding exterior ob-ject present. Nor, if it should be of divine origin, would there be an hallucination and deception. It would convey to the mind in a merely internal way some truth intended by God. The vision granted to St. Peter and recounted in Acts 10:9-16 seems to be of this type. Peter "fell into an ecstasy; and he beheld heaven opened, and a kind of vessel descending, as it were, a great sheet ldt down by the four corners to the earth, in which were all kinds of quadrupeds and reptiles of the land, and birds of the sky." As is evident from the whole story, the apostle learned from this symbolic representa-tion in his imagination that he was to admit Gentiles as well as Jews into the Chur4b. In practice it may be very difficult to differentiate between ocular and imaginative visions, but if they are true and of divine origin it may be of only theoretical interest whether they be the one or the other. A third form of apparition is purely intellectua!~ Some person or. object is presented directly to the seer's intelligence, without the mediation of the eyes or the interior senses. This sort of vision is like that whereby an angel would see things, and therefore it is de: cidedly superhuman. It is also quite an indescribable experien~ce, except ~of course remotely and analogously. Of a vision of this kind St. Teresa wrote: "Jesus Christ seemed to be by my side continu-ally, and as this vision was not imaginary, I saw no form"--that is, it was not represented in her imagination--( Life, Ch. 27 : -Peers's translation, I, 170). 194 dulg, 1954 APPARITIONS AND REVELATIONS 2'. On "'Seeing" God . : ¯ ¯ The great mystics often speak of "seeing" God, as well as of having visions of lesser persons or objects. Hence an immense dif-ference must be noticed between visions that have as their object the Creator Himself, in whatever sense He is said to be seen, and created persons or things. There is all the distinction between having to do with the infinite God Himself or with some finite creature. Mystics "see" God in at least two senses. At times their infused contempla-tive knowledge of Him, which is usually obscure and general, be-comes relatively so clear and definite thht they feel it must be described as "vision" rather than, for instance, as contact. Of con-templative vision St. Thomas writes: "In contemplation God is seen through the medium which is the light of wisdom elevating the mind to perceive divine things, though not so that the divine essence itself be immediately seen" (De Veritate, XVIII, 4). In addition to this and as a particular favor in some cases contemplatives are granted special manifestations of God, or of Some of the divine at-tributes, or of the Blessed Trinity, and these they speak of as "visions of God." Thus Blessed Angela of Foligno, a great Italian mystic of the thirteenth century, describes such visions: "When the most high God cometh unto the rational soul, it is at times given her to see Him, and she seeth Him within her, without any bodily form,and she seeth Him more clearly'than one mortal man can see another; for the eyes of the soul behold¯ a fulness, spiritual not bod-ily, about which I can say nothing at all, for words and imagina-tion fail me. Moreover in this vision the s6ul is delighted with un-utterable'delight, and then she looketh at nothing else save that alone; for this it is that filleth the soul beyond all that can be reck-oned." (Visions and Instructions: ch. 52; apud Poulain, The Graces of Interior Pra~ler, p. 267.) - '. .: 3. Reoelatfons: Auu'cular, [magi'f~ative, Intellectaa[ '" ,o.Like apparitions, revelations or locutions fail into three grou.'ps; according to the faculty to wlqich they are ~mmediately addressed. Some of them include r&l external ~unds'and ate perceivM b) the ~ear. An e.xample from the New Testament is that' of,.tl-ie utterance described in. John 12:28-30. . In a-'talk ~to:~the'.p~ople_ of. Jerusalem shortly before .His: :death Jesus 'said'; ' "'Father;" save Me from. this hour!, But for thi~ very ptirpose.:.I ,came.io this : hour. Father, gl.orify Thy-name! There::came:.theret~bre.a::.Voic'e,:~out of-'heaven., !k,have 'both glorified it,. and. wil.! glorif'.y;:it~:!again.' Thecrowd,, ac~ 195 Review [or Religious cordingly, who stood by and heard it, said that it had thundered. Others said, 'An angel has spoken to Him.' Jesus addressed them and said, 'This voice has not come for My sake, but for yours.' " Other revelations are directed straight to the interior senses and are termed imaginative. In normal communic~ations between "human persons there is a double threefold process. In the speaker there is first of all thought, then formulation of it in words in the phantasy or imagination, and lastly utterance of it with the vocal orgahs. In the hearer the correspohding steps occur in the reverse order: audi-tory perception, representation in the" phantasy, and finally under-standing in the mind. When G6d, or an angel, communicates His ideas, He can skip the first act in the bearer's process and address Him~lf directly to the imagination. This is very~ probably what happened to St. Joseph when an angel of the Lord appeared to him "in a dream-vision, saying, 'Arise and take the Child and His mother, and fly to Egypt, and remain there until I tell thee; for Herod is about to hunt for the Child to destroy Him' " (Matthew 2:13). A spirit, whether divine or angelic, can also impart ideasI directly to one's intelligent:e, and thus we have purely intellectual lodutions and auditions. Lucie Chlistine (a distinguished French mystic, a woman of social position and the mother of several children: whose personal notes, written only for her director, were published under this pseudonym after her'death in 1908), says of a certain intellec-tual communication of this nature that she received: "Whilst at prayer this kind God deigned to fi!l my soul with His light and said to me interiorly: 'I myself am the glory.' . . ; The divine words. ,carry with them an ineffable unction by which the soul recognizes in some manner the voice of God. Moreover, they impress them-. selves forcibly upon the soul and operate what they utter. I had ob-served this before I read about it. These interior accents cannot bear any comparison to those words which sometimes are formed ~y the imagination." (Spiritual Journal of Lucie Christine, pp. 24-25.) 4. Special Terminology 9f St. dohn of the Cross St. John of the Cross has a classification of supernatural "lwords" and a peculiar terminology, for them that are original. Since his divisions and his ways of naming them are very often re-fer~ ed to, one .who wishes to be well-informed in the field should know them. With respect to "supernatural locutions, which are apt to come to the spirits of spiritual persons without the intervention" 196 duly, 1954 APPARITIONS AND REVELATIONS of any b~dily sense," he writes: "These, although they are of many kinds, may,. I believe, all be reduced to three, namely, successive, for-mal, and substantial" (Ascent of Mr. Carmel, II, 18; Peers's trans-lation, I, 208): "Successive words" are not really language coming from another person, as St. ,John himself explains in what immedi-atel~ follows; they are nothing more than words formed by certain people in the depths of their own personality while in a state of pro-found recollection. In.such utterances one is rather speaking to one-self. "Formal words" do come from somebody el'se, and outside of periods of recollection as well as within them. St. John adduces the example of the archangel Gabriel who spoke to the prophet Daniel about the coming of the Messiah. "O Daniel, [ am now come forth to teach thee, and that thou mightest undersand . Seventy weeks are shortened upon thy people, and upon thy holy city, that trans-gression may be finished, and sin have an end . and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the saint of saints may be anointed . " (Daniel, 9:20-27.) "Substantial words" are those that promptly and vigorously effect jtist what they express; thus, for instance, if one were overwhelmed with fear and God should say, "Fear thou not!" one "would at once be con.scious of great fortitude and tranquillity" (Op. cir., I, 219) . 5. Reoelations: Public and Pr~'oate Of all the distinctions to be made between revelations the most important by all means i~ that beween public and private revela-tions. Public revelation is that which was made long ago, meant 'for mankind generally, and entrtisted to the Church.It is a primary purpose of the Church to guard, interpret, and proclaim to all the truths of this revelation. It originally came into the world from God through the prophets and especially through Christ and the Apostl'es. All other revelations are termed private., even though in par-ticular respects they may take on a very popular character. " They are indeed messages from God, or at least from some sacred person. They hre not addressed directly to the Church as such, and they never :become a part of the deposit of faith. One could not accept them ~ith "divine and Catholic faith." Certain apparitions and revelations of the Blessed Virgin cutting in the nineteenth and twentieth centuries have attained con- ~iderable importance in the 'life of the Church. The use of. the 197 AUGUSTINE G. ELLARD Reoiew for Religious Miraculous Medal goes" b~ack,: tb.'i'fii~i~earahces.~of' the Mother° of' G'6d . to-SiSt&~Catherine Labour& of the Daughters of Charity, in the year 1830 at ¯Paris. Everybody knows about Lourdes, and now also Fatima. Another case that became famous in France, but is less well known generally, is that of La Salette. Near La Salette, in eastern France, in the year 1846, two children, Melanie Calvat, a girl of fifteen, and Maximin Giraud, a boy of eleven, affirmed that they had seen "a beautiful lady" while engaged in watching some cows near a stream. They received a message from her to be con-veyed to all the lady's people. It inculcated the necessity of doing penance and of leading a good Christian life. Also each of the chil-dren was entrusted with a special secret. Eventually these secrets were transmitted to Pope Pius IX. Over this vision there raged for a considerable time a great controversy. Finally, after careful in-vestigation, it was officially approved in 1851 by the Bishop of the Diocese of Grenoble. On .the occasion of the centennial celebration it received a certain papal confirmation in a letter sent by Pope Pius XII to the Superior General of the Institute of the Missionaries of La Salette. II. FATHER STAEHLIN'S OBSERVATIONS Not lohg ago the Spanish Jesuit, Father Carlos Maria Staehlin, published in Razon y Fe (1949, vol. 139, pp. 443-464; 546-562: vol. 140, pp. 71-98) the results of an elaborate study of apparitions and revelations as they have taken place in the history of the Church during the last 150 years. 1. The Two Currents First of all, Father Staehlin points out that in this record two currents of apparitions and revelations are to be distinguished: the m~jsticaland the non-ro~lsticali The first current is observ~ible in men and women who were favored with the central phenom~hon of mysticism, that is, infused contemplation. Typically this line is exemplified in the saints, or at least in very hMy. persons of mature .age. In these people, there-fore, were to be found both a sup.erior form of mental prayer and a high degree of virtue. At times, and in some cases only, to increase their ¯intimacy with God they were .granted apparitions of various sacred persons or things. Re'velations given in connection with such apparitions are of course private, and .may also be:.,calied particular. In'th~ lives:of: the saints there occurs also at/other kind of revelation that may be termed social. It is meant mor~ for the. good of nu- 1'98 du1~,1954 APPARITIONS AND REVELATIONS merous other persons than for the advantage of the individual re-cipient. The .communications concerning the Sacred Heart made to St. Margaret Mary and those of the Blessed Virgin at Lourdes ex-emplify this social type of private revelation. 2. Apparitions to non-M~tstics The second general current comprises those cases in which the persons favored with visions are nbt mystics. Oftentimes they are children. These visions reported by non-mystics seem to be sea- ;onal, tending to occu'r in the spring and summer months, between March and October. The recipients are usually uneducated'persons; nearly always wbmen or children, and girls-~rathe~'than 'boys.When a man sees a vision he is .apt to-be in the "company of a woman;-ahd kbe sees more than he does. If the,seers be~children, one or-mbre of them often enough'has a ~ather who drinks heavily. There seems to be a certain" tendency for these apparitions to follow the la~sical type of Saint Bernadette-or the more recent pattern set by the chil-dren at Fatima. In a few cases the effect upon the religious life of the community or even of the Church has been very great: but as a rule, no matter how great the excitement at first may be, the total result is not impressive. Manifestations in which Christ appears are more often within doors, whereas those of the Blessed Virgin are more frequently ob-served in the open air. Since the time when devotion to the Sacred Heart became widespread apparitions in which Our Lord figures tend to focus upon His heart. Strangely enough, when the place is in the vicinity of the Blessed Sacrament there is usually no connec-tion between it and the apparition. The appearances of the Blessed Virgin taking place outdoors do not generally present themselves abruptly: they are introduced by some sound or sight that does not naturally fit in with the circ.umstances, but attracts attention and prepares for what is to come. ~° 3. Zones and Periods "" Looking over lists of apparitions that have been reported one can easily discern certain zones, or parts of the world, and periods of time, in which they are especially numerous. Staehlin refers to one zone, without however naming it, °embracing some twenty villages, in which there was, as it were, an epidemic outbreak of visions. In Belgium in the single year 1933 there was a comparatively large number of them; Staehlin lists the places and dates for eighteen, and says that the enumeration is far from complete. 199 AUGUSTINE G. ELLARD Reoieto for Religiou.s 4. Constellations It is also noticeable that apparitions tend to occur in constella-tions, that is, in groups with a certain unity of place, time, and sub-ject- matter. Numerous minor occurrences of this kind cluster around one that is of major importance and renown. Thus a full critical account of the origins of Lourdes would chronicle many visionaries and visions besides St. Bernadette and her experiences. She is the one whose claims have been approved, both by the Church officially and by the common assent of the faithful, and she is the only one who was canonized for her virtues. But there were other persons who reported having seen apparitions at about the same time and place. For the names of some of those who Said that they had had such visions and the places and times at which they occurred, see Staehlin, volume 139, pp. 555-56. It is said that at Fatima also there were other apparitions beside~ those to the three little shep-herds. 5. Multiplication Multiplication is another mark that Staehlin observes in his study of apparitions. Once a particular vision is recorded in the literature it is apt to be repeated. The following is an example. In Agreda, Spain, in the seventeenth century there was a Franciscan ab-bess named Maria de Jesus. Continuing the work begun by the famed visionary St. Bridget of Sweden, namely, completing the Gospel accounts from private revelations, Maria wrote the celebrated and highly controversial book called The Mystical City of God. It is a history of the life of the Blessed Virgin. .Because of its ques-tionable character the process for her beatification which had been begun was discontinued. Mother Maria recounts in great detail this incident from the passion. When Jesus had been fastened to the cross and the soldiers wished to clinch the nails, they were about to turn Him and the cross over, thus leaving Him with His face on the ground. His mother, unable to bear the thought of that additional cruelty and indignity, most earnestly besought the Eternal Father not to permit it. Accordingly He sent angels at once who supported the overturned Jesus and cross in the air above the rocky ground while the executioners hammered back the nails (Part II, Bk VI, .Chapter XXII, n. 1386). In the next century, after Mother Maria's work had become widely diffused among the. devout nuns in the convents of Spain, Sister Joan of the I.nca.~.n.~tion, of .,t.he Discalced Augustinians in 2OO July/, 1954 APPARITIONS AND REVELATIONS Murcia, had a strikingly similar vision, reported in very much the ~ame way. In our century Sister 3osefa Menendez, of the Spanish Religious of the Sacred Heart, whose book Christ's Appeal for Love i~ making her increasingly well-known just at present, also saw in a vision and reports exactly the same incident. (For the original wording in all three cases, see Razon y Fe, 1949, vol. 139, pp. 559- 560). - 6. Four Patterns It is not difficult to observe that even those apparitions which seem original or at leas.t have no particular connection in time or place tend to follow certain definite patterns. Of these Father Staeh-lin distinguishes four: namely the reformatory type, the pastoral, the innovating, and lastly one representing the passion of Christ. The first two, the reformatory and the pastoral, inasmuch as they involve prophecies regarding the future, may be termed apocalyptic. The third and fourth, introducing something new or somehow reproducing the Passion, are of a .more devout form. Apparitions falling into the reformatory pattern may be de-signed to change either religious or political conditions. In times of stress and strain in Church or state there is wont to be an excess of them. A typical apparition seeking reform in religious matters would first point out the tragedies and calamities that afflict the Church. Then the cause would be indicated, for example, the faults of the clergy and religious men and women. An exhortation would follow urging them to do. perian~e and again take up the fervent pursuit ~of virtue. Finally the happy results would be depicted in glowing colors. ~The Church and civil society are al.ways laboring under great evils or dangers of them; some reformatory movements are always in progress; some of .the troubles disappear in time; and in a few respects at least there is positive change for the better. If the prediction is not completely verified, one can invariably say either that not enough effort toward penance and amendment was made or that the rest of the prophecy is still to be fulfilled. The pasoral pattern of apparitions is the one with which we are all most familiar. Popular devout literature and th~ conversations of pious people thrive on it. Such appearances, which are said to be very numerous, tend to conform to this broad scheme: some chil-dren, playing outdoors, unexpectedly notice a sight or sound that att~rac.ts or directs their attention. Abov.e the branches of a tree or in a.~;clearj,g they notice a white feminine figure, they are addressed by 20,1: AUGUSTINE G. ELLARD . Reoiew for Religious it, am:l finallyo.tbey are invited to return to' the site on subsequent days. Soone~ or later the figure makes itself.known as the Blessed Virgin, and eventually she manifests some secret or other to the young seers. Sheoften requests that a shrine be erected there and promises a miracle to give divine assurance for everything. There is a message that is to be made public (an example, therefore, of a revelation that is private, but with a social purpose): the good should do penance and pray more for mankind. At last somethi.ng takes place which is in.terpr~ted as the miracle. Evidently the ap-paritions at Lourdes. and Fatima fire outstan, ding examples and models of this pattern. These two are also among the very, very few that have been approved and that have achieved importance. Scores, if not hundreds, of others, have created only a local or a passing stir among the people. _New devotions' are usually the object of the next, the inno-vating, type of visions. In her attitude toward these the Church is likely to be much more severe and critical, and the reason is that novel forms of religious practice very often imply notions that are wrong or dangerou.s°to the faith. In 1937 a decree against certain n6velties was issued b~" the Holy Office. "Everybody knows that such new forms of Worship and devotion, sometimes ridiculous, very often a useless imitation of similar devotions already legiti-mately established, or even a corruption of them, are. multiplled from day to day and widely propagated among the faithful in sev-eral places, especially in these latter times, to the great surprise and bitter reproach of non-Catholics" (Acta Apostolicae Sedis, XXIX, 305). It is easy for certain devout souls to feel inspired to insti-tute, say, a new scapular or a nea, v ~et of Fridays or Saturdays in honor of the~'r favorite celestial"patron. Apparitions of the fourth pattern represent the passion and crucifixion of Christ. Some of the seers who witness them are stig-matics. Anyone somewhat conversant with devotional literature will know of examples. A notable recent case is that of St. Gemma Galgani (1878;1903). So much for the observations of Father Staehlin. III. NEGATIVE TYPES 1. Diabolical Apparitions Besides apparitions or revelations from the mansions of heaven, there are of course others that come from the dungeons of the nether regions. In gent~ine cases these are really and truly supernatural in, 202 July, 1954 APPARITIONS AND REVELATIONS the sense of being beyond the possibilities of visible nature. The lives of the saints contain many instances, and therefore the sanctity of the human person concerned is no proof that his or her super-normal experiences are all good. Of these appearances some are at once and clearly diabolical; they are generally of a terrifying naturd. Others seem at first to be holy and conducive to piety, but they are always deceptive, and sooner or later manifest indications of the evil tendencies that they subserve. At'a certain period in his life and at hours when he should have been studying, St. Ignatius used to ex-perience visions that seemed to make for devotion and prayer,/but eventually he noticed that it was always at the wrong time and place, and he concluded that what he was seeing was a temptation rather than a grace, and really something designed to distract him from God's work. Besides_preternatural appearances that emanate from the evil spirits there are others also which are in reality natural, but mistakenly attributed to evil spirits. 2. Hallucinations and Illusions A distinction relevant to apparitions and revelations that is hu-miliating and unpleasant for subjects, but nevertheless of prime practical importance for their directors and everybody else who has anything to do with them, is that between authentic and apparent manifestations of the supernatural, or, in other words, between the really miraculous and hallucinations or illusions. In hallucinatio.ns one judges that he sees or hears something that is simply non-existent; there is not even a good foundation for the mistaken per-ception. Illusions are false interpretations of something that is true and objective; for example, a man suffering from delirium tremens sees a stick and takes it to be a snake. Th~se aberrations .of tile mind can in some cases have a very close resemblance to truthful judg-ments. A perfectly balanced person may be deceived in a particular case, and the most acute discerner of spirits may find it exceedingly difficult to make the appropriate distinctions with assurance. Hence the great necessity of exercising extreme precaution in pronouncing upon any occurrence that has the semblance of the supernatura~l. Not long ago a certain French doctor and psychologist wrote a study of "interior words." It was based par.ticularly upon. a num-ber of books published in recent years 'arid purporting to give pri-vate divine revelations or locutions. Of his whole investigation he gives the general conclusion as follows: "These reflections, suth as they are, allow us to see in many cases of 'interior words' a natural 2O3 AUGUSTINE G. ELLARD Review [or Religious psychological mechanism, independent (inasmuch as it is a process) of'the religious character of their content: a mechanism of projec-tion, of compensation, of mental dialogue expressed in language. The classical criteria~ conformity to the teaching of the Church, sanctity of life, quality of charity, submission to the magisterium of the Church, are evidently indispensable. It seems to me that they are not sufficient. Is it not proper to consider as well whether a natural ex'planation cannot account for them, in whole or in i0art?" (Vie Spirituelle, Supplement, May 1953, 165-175; Dr. Suzy Rousset, " 'Paroles interieures'--remarques'psychologiques.P"e)r-haps, therefore, modern psychologists and psychiatrists capnoint out the precise mechanisms and processes which explain the fact, long ago noticed by SL. 3ohn of the Cross, that a devout person may seem. to hear God speaking to him interiorly, whereas in reality the person is talking to himself through his subconsciousness. The distinguished contemporary Carmelite authority in "spir-itual theology,"' Father Gabriel of St. Mary Magdalen, has made a special study of visions and revelations, and published the results in a work devoted exclusively to that subject, Visions and Revelations in the Spiritual Life (1950). Toward the end of this work he em-phasizes the point that the old rules for the discernment of spirits do indeed indicate whether a movement of soul or what .seems to be an interior locution is good or bad and whether it is ultimately from the divine spirit or the diabolical spirit, but they do not enable one to judge that, if it be from God, it proceeds from Him preter-naturally rather than naturally. What appears in consciousness as a divine locution may be from God and may be a great grace, but, from these rules alone, we are n6t justified in concluding that it comes from Him in the special way characteristic of revelations in the proper sense. "In the present state of the psychological sciences, in view of data which may be reasonably expected, it must be main-tained that the mechanism of the interior voice may sometimes be natural. Unless we succeed in disproving this hypothesis, we can-not cor~clude that God has certainly intervened" (p. 119). A devout soul can write a whole book, all of it most excellent spiritual doc-trine and seemingly dictated to the writer by God h'imself. It can be most conducive to one's advance in sanctity, or to that of others. Nevertheless the whole product may be really due tO the processes of nature and grace, and may not require any miraculous intervention from God. ,204 duly, 1954 BEATIFICATIONS, 1951 -I 952 3. Fraudulent Reports In addition to genuine apparitions there are some that are simply fraudulent. A person may gain notice and admiration and perhaps even many other advantages by acquiring the reputation of being in direct and supernatural communication with the powers of heaven. Moreover prestige and profit may accrue to places where appari-tions have been reported, and men seeing the commercial possibili-ties may, in good or bad faith, help promote the popular interest and excitement. A subsequent paper will consider certain practical problems that arise when one has become, or at least seems to have become, the re-cipient of apparitions and revelations, and also when one reads about those that are said to have been granted to other persons¯ E eatit:icatlons, 1951-1952 Pope Pi~s X, who was solemnly canonized, May 29. 1954, was born in 1835, died in 1914. He was the first Pope since St. Pius V (died, 1572: beatified, 1671: canonized, 1710) to be raised to the honors of the altar. An account of the pontificate of Pius X, as well as a table of important dates, was published in the May, 1954, number of the REVIEW (pp. 114-24). This account, written by the Archbishop of Madurai, was first published shortly after the beatifi-cation of Pius X, which took place on June 3, 1951. On the occa-sion of the beatification, Pope Pius XII said of his blessed predeces-sor .' "Through his person and through his work God wished to pre-pare His Church for the new and arduous tasks that awaited bet in the troublous future; to prepare in time a Church at one in doctrine, firm in discipline, et~icient in her pastors; a generous laity, a people well instructed: a youth sar~ctified from its first years; a Christian conscience alert to the proble, ms of social life. "If today the Church ofI God, so far from retreating before the forces that would 'destroy all spiritual values, suffers and fights, and through dlvlne help advances and redeems, it is due in great part to the far-seeing action and the holiness of Plus X. Today it has be-come clear thSt his whole pontificate was directed according to a divine plan of love and redemption, to prepare souls for the very 205 BEATIFICATIONS, 1951 - 1.952 struggles we are facing, and to ensure victory for us and for the fu-ture." The foregoing translation is taken from The Clerg~t Monthlt.t, XVI (duly, 1952), 227. We are indebted to the same publication for the following accounts of others who were beatified in 1951; also of those beatified in 1952. Blessed Atberic Cresc[telli: born, 1863: died, 1900; beatified, Feb. 18, 1951. Of the Foreign Missions of Milan. He was cruelly martyred during the Boxer rising after twelve years of self-sacrificing work in the China mission. In his case, as in other cases, the Holy Father remarked, "Martyrdom is but the cr6wning of an entire life of daily heroism and of continual compliance with the will of God." Blessed Francis Anton{ Fasani: born, 1681; died, 1742; beati-fied, April 15, 1951. A Franciscan Conventual priest. He spent thirty-five years in his native town of Lucera, 'teaching the young friars and then governing the convent and the province of his order, combining with these offices an intense apostolic and charitable ac-tivity. He liked to recall his humble origin, and among the poor who crowded the door of the convent for their daily bowl of soup, with filial respect and love he acknowledged his mother, "the poor Isabella." Blessed Joseph Diaz Sanjurjo, O.P., and tuaent~l-four coropan-ions. Beatified, April 29, 1951. In Tonkin, during the bloody persecution of 1856-1862 under Tu-Duc, thousands of Christians were cruelly tortured and put to death. One group of four was beati-fied by Pius X on April 15, 1906. The cause of another 1,288 was introduced in 1917; and from among these a first group of 25 has now been beatified: 2 bishops (Spanish Dominicans), 4 native priests (2 Dominicans and 2 Tertiaries of St. Dominic), and .19 Christians of every class of society. Blessed Placide Viel: born, 1815; died, 1877; beatified, May 6, 1951. One is deeply struck, said the Holy Father on the occasion of her beatification, by "the contrast between the temperament, the character, the antecedents of this little peasant girl--shy, awkward, without instruction, without the least experience of life in the world --and her career of exceptional, not to say unique, activity." Out of seemingly unpromising material God's grace fashioned an out-standing personality. Placide Viel was the daughter of a Norman farmer. When eighteen, she joined the young and struggling Congregation of the (Contin.ued on Page 214) 206 Spirit:ual Opia!:es Joseph P. Fisher, S.J. TWO of the most fundament.al and most consol!ng truths of the spiritual life are that the will of God is man s peace and that the providence of God is most loving. Practical acceptance and living out of these truths has brought and will bring many to holi-ness. There can be no sanctity where a person has no "devotion" to the will of God and little trust in divine providence. While all this is true, there is another side to the question, as there is to mbst questions. And this "other side of the question" has some impor-tant relevance to both the private and social lives of religious. Wrong understanding of these great truths can bring about great personal and great public harm. The pagan Lucretius in that terrible line, "so great a mass of evils has religion been able to foist upon ~nan-kind," fixed in a few words the awful effect of religion gone bad. Perhaps it would be well to listen to a pagan, ancient or modern, present his picture of a Christian and the will of God. -Thus then would our pagan speak: "If Christians live according to the faith that is in them, for them the will of God is the end of life. In all things great and small a Christian must love and do God's will and bear patiently whatever God allows to come into his life. If he is sick, that is God's will and he must bear sickness patiently and even gladly if possible. If there is a drought and the crops fail, that too is God's will and a true Christian must bear it without complaint. If in God's providence a man has been born into a poor family, that is for his best and he should worship the strange ways of divine provi-dence. If a working man cannot find employment, that is God's will and he must submit humbly--remembering that God cares for the birds of the air and the lilies of the field. If taxes are high and there is much corruption in government and unequal distribution of wealth, God has permitted these things, and His will must be rev-erenced. If the children are starving and the wife is sick and there is no opportunity for work, God has seen fit to allow that and man must meekly accept His will." Truly religion thus pictured is the opium of the people. Man~s urge for ~elf-preservation, for the advancement of his family, for his well-being in this life is stifled. He is made the pawn of priests, 207 JOSEPH [9. FISHER Review for Religious he is made a slave of inaction. Religion;has bound him hand and foot and made him a completely useless citizen of the state. We may now imagine an objector adapting the above picture to fit a religio,us more directly. To a religious God's will is especially dear. It should be his meat and drink. Only by complete aban-donment to the divine will can he lead his life as he should and reach' sanctity. Heshould hav~ ~o desire of his own but should will only what God wills. When he has come to such conformity, then only will he have true peace. So when sickness comes, em-brace it patiently, eagerly. It is a dear possession. Hold on to it as to a loving gift from God. Become a victim of the divine good pleasure. When failure comes, do not run from it; it is God's will and hence a blessing. When you are misunderstood, called to task unjustly, do not complain; this is God's will. Adhere to it. No matter what comes into your life, ~t is God's will. Be satisfied with it and it will sanctify you. The consequence of carrying out the foregoing "ideal" to its logical conclusion would be this: a sick religious holds on to his sickness as the will of God and does not try to rid himself of it; a struggling religious sees impending fdilure coming and welcomes it as God's will; a sincere religious finds himself the subject of petty persecution and, convinced it is God's will that he bear it, does so, when it is driving him to distraction. Even if the ordinary Catholic and ordinary religious do not see the speculative answer to the difficulty just proposed, in practice they solve it for the most part themselves. But it would be well if they understood the theory too. Certainly it is God's will that a Christia~i accept with patient resignation his lot as a poor man, the sickness of his children and wife, the lack of employment and such-like hardship. That is one thing. But it is quite another to give the impression that he may not and even ought not do something about righting the situation. To speak as if the .will of God ends with patience and resignation under adverse circumstances is to make something of a caricature of the divine will. It may be presumed that God wants something done about an unjust condition. If unscrupulous men have by their c~imes forced a man into an unjust condition, far fr(~m its being true that he ought to be content to re-main in such a condition, the man may be bound in conscience to do what he can to right the wrong. The truth then is this: in such cases a man has to accept with patience and resignation the existing condition as at least permitted by God, but he has to work with en- 208 Julq, 1954 SPIRITUAL OPIATES ergy to bring about the just order which God primarily wills. So the mark of the true Christian is not to accept willy-nilly whatever untoward event the providence of God allows to befall him, and to rest there; but rather, even while conformed to the divine will, calmly to set about bettering the situation when that can be done. There is plenty of room for the practical application of this prin-ciple in our modern world, where there are many cases of unjust and inhuman living conditions that call for reform. As for the religi6us, certainly he ought to hold the will of God dear. And certainly he ought to become as conformed as possible to the Will of God. But he ought to know what is and what is not the will of God. God's will is not necessarily that he remain sick if he becomes sick. When he is sick, of course he ought to see in this illness God's will and endure it patiently, but he also ought to realize that it may be God's will that he use some means to insure recovery. If he has a rule--as most religious have--to the effect that he should take proper care of his health, then this would indi-cate God's will in the matter. And certainly superiors consider it understood that their subjects do what they reasonably can to pre-serve their b~alth and to retrieve it as far as possible when it is lost. This again is an expression of God's will. The same principle holds in the case of failure and blame. A good religious accepts in a spirit of resignation such trials permitted by God but it is often clear that the same divin~ will wants the re-ligious to do something about rising from the failure or removing the blame. One's vocational-ideal is the surest means of diagnosing, so to speak, the divine will in any particular matter. What my vocation demands of me, that for me is clearly God's will. It hardly has to be pointed out that the conception of divine providence implied in the objection given above is faulty. There are plenty of people who think of the providence of God as a guarantee of an easy way through life here on earth. One will be able to live, 'they dream, as the birds of the air and the lilies of the field. God's providence will ward off financial difficulties, sickness, death of the young--all th~ hard things of life that test a man's belief and hope in God. To see their mistake, these people need only to consider. God's plan for human life, rather than their own imaginings as to what it is to be. A frequently repeated illustration will make the point clear. A provident father is not one who gives his child all he asks or all the child thinks is for his good. Children, even older children, frequently have a very poor idea about what serves' their 2O9 aosi~p~t p. Fis~ true good. A young child might want to play with a sharp, shiny knife, but no one would consider the father good who gave in to the child, no matter what kind of squall was raised. Children used to dislike school. Even though they raised a fuss and said their parents and teachers were cruel, a good father, foreseeing their needs be~ter than they, would insist that they continue their schooling. Tb'e father knows the end in mind and he knows the means to the end. And frequently the best means are the most repellent to the young. In this, grown men and women are often like children. God their Father knows better than they the end of human life and the best means to get there. Frequently these means look very harsh to God's children, but our good Father does not let this deter Him from doing what is really best for His sons and daughters. God wants our true good more than we do ourselves and He knows what it is and how to obtain it. Trust in His directing and loving providence is the only proper attitude on our part. God's providence over men is, therefore, not apampering provi-dence. Rather it is strong and it demands strength. We are taught this in the life of Our Lord when He was tempted by the devil, first to a distrust of divine providence--"command that these stones be made bread": and then to a rash and presumptuous demand 'on providence--"throw thyself down." Our Lord's answer to Satan teaches us the proper balance in,our attitude toward divine provi-dence: "Not by bread alone does man live"--man's end is not temporal but eternal: God provides what eventually best leads to our eternal happiness. Hence we must trust that all things work unto good for those who love God. "Thou shalt not tempt the Lord thy God"--we should not presume on divine providence according to our own ideas of what is good for us. Such presumption would surely lead to disappointm.ent and distrust and at first to lack of private enterprise and then to trust of self alone. Only, therefore, when the Catholic doctrine on the will of God and providence is misunderstood and exaggerated does it make spir-itual opiates of these truths. Religious obviously in their own lives and in their dealings with externs should be mindful of these very consoling doctrines, but mindful in such a way that they do not give a basis to critics for the charge that the doctrines stifle the true life of man. Rather they should evidence by their lives that these great truths are springs of life more abundant. 210 To All t:he Saint:s in No-Man's Land George Byrne, S.J. W~E CANNOT imagine a bishop in our days addressing a letter to "All the saints that are in Chicago"! St. Paul would" have done it; indeed, be might more reasonably have ex-pected to find them in Chicago than in pagan Rome "delivered up to shameful affections." Yet to us the word "saints" suggests a no-man's land, reached by hardy explorers and possessing a climate of rarefied atmosphere, which only men of superhuman constitution can breathe. Doesn't the Church reserve the title for her heroes and look for miracles to confirm her choice? There must be a misunderstanding somewhere. Either St. Paul was using a little flattery, like the politician appealing to the "keen intelligence" of a stupid crowd, or we have failed to grasp his meaning. We may at once admit our failure: flattery was not a Pauline weapon. He knew what man .was: but he had a clear vision of what man should, and could, be: "To all that are at Rome ¯ . . called to be saints." On the one hand St. Paul might quarrel with our title, in "No- Man's Land," insisting that it should be "Every-Man's Land"; on the other hand, he could accept it, as true to his own words to the Ephesians: "He chose us in him before the foundation of the world that we should be holy and unspotted in His sight in charity." The choice was made in "No-Man's Land." It was made in God's kingdom: "In the Father's house of many mansions"; in the climate of "pure love," an atmosphere truly so devoid of all breath of dis-ordered self-love that no man could live there if not strengthened by a power more than human: "for man shall not see Me [God] and live." Plato and Lo~e Not one of us would say to a friend, "You are unlovable, as you are incapable of love." Does any young couple, pledging a love "till death do us part," think for a moment that they do not know what it is to love? Yet the divorce courts are a sad witness to their ignorance. Love is a beautiful thing, a strong thing. It is not pas-sion, a fitful outburst to grasp for self the pleasure of a passing urge. ,211 GEORGE BYRNE Reoieto t~or Religious "Love is as strong ag dearth . . . many waters cannot quench love." In spite of his cold intellectual outlook, Plato did not fail to see the elevating power of love, even amongst his crude pagan gods. In his Symposium (197) he, wrote: "He whom love touches walks not in darkness . . . Love set in order the empire of the gods--the love of beauty, as is evident, for with deformity Love has no concern. In days of old, as I said, dreadful, deeds were done among the gods, for they were ruled b.y Necessity, but now since the birth of Love, and from Love of the beautiful, has sprung every good in heaven and earth. Therefore, Phaedrus, I say of Love that He is the fairest and best in himself, and the cause of what is fairest and best in all othe~ things . . . He is our lord, who sends cou, rtesy and sends away discourtesy, who gives kindness ever and never gives unkindness; the friend of the good, the wonder of the wise, the amazement of the gods; desired by those who have no part in him; parent of delicacy, luxury, desire, soft-ness, grace, regardful of the good, regardless of the evil . . . glory of god and men, leader best and brightest, in whose footsteps let every man follow, sweetly singing in his honour and joining in that sweet strain with which Love charms the souls of gods and men." As we .read the words of the tSagan philosopher, we approve. We can even fancy that a fold of Love's mantle rests on us. Even "those who have no part in him," as Plato said, desire him. No one is willing to admit that Love has no message for him, or that Love's message is Utopian! Sainthood and Love Why, then. is the call to "Sainthood" treated.as if it were a call to Starland, where ordinary mortals cannot dwell? It is so treated: we have only to suggest that Tdm or Harry, down the street, are, "holy," to draw a smile, in which Tom and Harrywould be the first' sharers. Yet they would be the first to resent being called un- Christian, or being taxed with lovelessness. They, and those who, with them, call themselves "ordinary Christians" forget that' a call to."ordinary" Christian life is not the Master's call. "Be ye perfect,~ as your heavenly Father is perfect," is addressed to all. The re-ligious life is called a "state of perfection" because, on the negative side, many obstacles found in the world are removed; and, above all, on the positive side, every means is at our disposal "to develop the supernatural life in our souls. The great variety of religious congregations in the Church is determined by the nature of the 212 dul~t, 1954 To SAINTS IN NO-MAN'S LAND work to be accomplished for the Kingdom of God and the different talents of the workers. But all religious.congregations pu~ love, true charity, in the foreground. In the words of St. Ignatius, "the interior law of charity and love" must be the animating principle of every religious constitution. Without the inner working of the Holy Spirit of Love, - external rules couldlead only to formalism. In God's creative plan, Iove and sainthood are identified. Let us repeat St. Paul's text: "He chose us in him [i.e., in Christ] before the foundation of the world, that we should be holy and unspotted in His sight in charity.". St. John puts it more emphatically: "Every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God: for God is charity." "'Love IS His Meaning" In one of the mo~t beautiful books written, Revelations of Divine Love, Juliana of Norwich, tells us that the afiswer to her query of the meaning of all was: "Wouldst thou witten the Lord's meaning in this thing? Wit it well: Love was his meaning. Who shewed it to thee? Love. What shewed He thee? Love. Where-fore shewed it He? For Love. What shewed He thee? Love. Wherefore shewed it He? For Love. : . .And I saw full surely in this and in all, that ere God mhde us He loved us.~ .In this love our' life is everlasting. In our making we had a beginning; but the love wherein He made us was in Him from without beginning: in which love we have our beginning." Our earliest catechism lesson taught us that we are made to the "image of God." Perhaps the lessons passed all too quickly to "duty" as the rule of life. There were the commandments--only ten; but, as we turned the pages, the details grew; and our young lives seemed hemmed in by a solid hedge of "don'ts." A doctor of the law captiously .asked Christ: "Which is the great command-ment?" He little expected the answer: there is really only one-- Love, reaching to heaven, and pouring itself out on earth. The greatness of man is being an image of God; the image of God is in his soul. In what ultimately is greatness of soul found? St. Jerome aptly drew the distinction between philosophy and re-ligion. "Plato," he said, "located the soul of man in the head; Christ located it in the heart." In a word w~e have the difference between the "clever" man and the "saint." Few can be outstanding as philosophers; there is no limit'to growth in love. The.Immacu-late Mother mounted the hill of Calvary with Mary Magdalen; the_ 213 ' BEATIFICATIONS, 19 5 1 - 1 9 5 2 Review/:or Religious peniten't thief confessed, with St. John, that God is Love. At first sight it might seem that the type of sanctity is different in different religious institutes: for example, that a Carmelite recluse has little in common with a nursing, or teaching, sister. This view is clea~ly superficial. Their duties are different, but for all, love is the soul of their sanctity; and they may happily kneel side by side at the altar rail to receive into their hearts the Heart of Love. To be truly religious and not to love is unthinkable. BEATIFICATIONS, 19S1-1952 (Continued from Page 206) Sisters of the Christian Schools and was trained by the holy foun-dress, St. Marie Madeleine Postel (canonized in 1925). With prophetic insight the foundress recognized the latent gifts of the young religious and made her the assistant general at. the age of twenty-five. Six years later, when the foundress died (1846), Placide was elected to succeed her. For thirty years she governed this institute with remarkable efficiency--a most able organizer, a gifted educationist, a religious superior of fine tact and heroic pa-tience and humility. Blessed Julian Maunoir, S.d.: born, 1606 ; died 1683 ; beatified, May 20, 1951. "The Apostle of Brittany." During forty-two years he preached popular missions t~hroughout Brittany, at that time spiritually very neglected, and trained numerous priests for the same work. His incredible labors resulted in a deep religious trans-formation of that country. His life and work, said Pope Pius XII, are a lesson of optimism. His remarkable missionary methods are worth s{udying even today (teamwork, instruction.s and sermons, songs and pictures, processions, retreats for the elite.). Blessed Marie Th&&e Couderc: born, 1805 ; died, ~1885 ; beati-fied, Nov. 4, 1951. ~A slmple peasant girl, she became,the foun-dress of the Institute of the Cenacle (1827)~, whose aim is to give the Spiritual Exercises to women of every class. Through a series of misunderstandings, she was deposed from her office of superior and spent the last fifty years of her life in obscurity, heroic humility, and patience. In 1952 the Cenacle had 2,000 members in Europe and America. Blessed Rosa Venerini: born, 1656; died, 1728; beatified, May 4, 1952. As a girl she gathered poor children to teach them their 214 BEATIFICATIONS, 1951 - 195 2 prayers and Christian doctrine and thus gradually came to found the institute of Maestre Pfe, which today has some fifty establish-ments in Italy and North America. At first her work was regarded, as an innovation and met with man}, obstacles. One objection Rosa and her companions had to face was that women had no right to teach Christian doctrine, since it was to men that Christ had said, "He who heareth you, heareth me." Blessed Raffaela Porras (Raffaela-Maria of the Sacred Heart): born, 1850; died, 1925; beatified, May 18, 1952. Together with. her elder sister Dolores she founded in Madrid the Handmaids of the Sacred Heart. At forty-three she was prevailed upon by her critics to retire from the government of her institute as incapable; the opposi-tion party was led by her own sister, who succeeded her as superior general. She spent the rest of her life, 32 years, in obscurity and suffering: painful but fruitful years. Her institute at present counts fifty-six houses in Europe, America, and Japan. Blessed Marfa-Bertflla Boscardfn: born, 1888; died, 1922; be- "atified, dune 8, 1952. Born of poor Italian farmers and seemingly little gifted, she was a real Cinderella at home, at school, and after-wards in the Institute of the Sisters of St. Dorothea, which sh~ joined at seventeen. But she revealed herself a most devoted and skillful nurse and for most of her religious life she worked in the hospital of .Treviso, where she spent herself in the care of the sick and (during the first World War) of the wounded soldiers. Though suffering herself from a serious disease, she continued her service till obedience obliged her to undergo an operation: but it was too late and she died at the age of thirty-four. Often misjudged by her superiors, she w, as venerated by doctors and patients, and the cause of her beatification was taken up soon after her death. She was extraordinarily humble, the catechism was her favorite book, and the way she chose to follow was the most ordinary way, the via dei card (cart road), as she put it. She prayed that she might "rather die than do a single action in order to b,e seen." Anthon~t-MarV Pucci: born, 1819; died, 1892; beatified, June 22, 1952. He was moved by his devotion to Mary to jbin the Or-der of Servites. After his ordination he was sent to Viareggio in Tuscany where he worked first as curate for three years, and then as parish priest for 46 years, till his death. In this office he showed himself really "another Christ"; in him, the Holy Father said, "~e can contemplate an authentic image of the divine Redeemer." 215 NEW CONGREGATIONS Review for Religious "The Gospel teaches that there is a powerful grace of sanctifica-tion for priests, Obtained by the merits and prayer of Jesus Christ. Did He not ask the Father, in His sacerdotal prayer (JolSn 17: 17- 19) to sanctify them in the truth, as he was offering Himself as a 'victim in a sacrifice for them? The grace of the Catholic priesthood has, since nearly twenty centuries, produced incomparable fruits in every country of the world, and tl~e number of Saints endowed with the priestly character is constantly.growing . . . There is nothing greater on earth tban a holy priest." Blessed Anthony-Mary is for all priests "a luminous example in the exercise of the sacred ministry." His whole life was a sermon "because there was perfect agreement between his words and his ac-tions."' His self-devotion to his flock--in teaching Christian doc-trine,, spending long hours in the confessional, guiding ~he young,' and especially in helping the sick during a terrible cholera epidemic --was admirable and conquered all hearts, thougb it was a time of strong anticlericalism. But he "was not content with his own indi-vidual action"; he became a precursor of modern Catholic Action by establishing associations for every category of his parishioners-- children and adolescents, men and women--whom he imbued with his own zeal. He also founded the Institute of the Servants of Mary, a nursery of catechists and teachers. He started societies of St. Vincent de Paul (which were still new at that time), and open-ed the first seaside hor~e for poor sickly children. New Congregat:ions The Sisters, Home Visitor.s 0'f Mary.have the special apostolate of convert work among Negroes. This community was organized four years ago in Detroit under,the patronage of Edward Cardinal ~Mooney. The sisters teach religion to boys and girls who attend the public schools and to adults; they also conduct recreational pro-grams, plan clinics, conduct classes in home making and home nursing, and carry out other social . service activities. Their mother house is at 356 Arden Park, Detroit 2, Michigan. .The habit is a simple navy blue dress, coat, and hit in present-day style. , The Sons of Mary, Health of the Sick will specialize in medical and catechetical work for the missions and will train many of the 216 dul~ , 1954 NEW CONGREGATIONS Catholic natives to be nurse-catechists. This congregation of brothers was founded by Father Edward F. Gareschd. The novitiate was established at Sylva Maria, Framingham, Massachusetts, with the encouragement and help of. Archbishop Cushing. The habit is of dark blue with a dark blue cord around the waist; a rosary with white beads hangs.from~ the cord. Not exactly new-is the congregation of Dominican Rural Mis-sionaries. This institute was f~unded in France and was affiliated with the Dominican Order in 1932. At that time they numbered 20. They'now number 427, with 69 houses (65 in France, 1 in Switzerland, 1 in Canada, and 2 in the United States). The houses in this country are in Louisiana, ~where tile first was opened in 1951. The sisters are dedicated,to the spiritual welfare of the people of the rural areas, especially within the framework of the parish, and without distinction of race, color, or creed. Further information about this congregation may be obtained from Mother Marie St. Paul, O.P., Convent of the Epiphany, Gross Tete, Louisiana. CONGRESS IN BUENOS AIRES An international congress on the states of perfection was held in Buenos Aires, March 3-11, 1954. The Sacred Congregation of Religious convoked the co~gress and sent a delegation headed by its secretary, Father Arcadio Larraona, C.M.F. The Cardinal Archbishop of Buenos Aires, Dr. Santiago L. Copello, presided at the ~ongress; Father Larraona was its general director. Since the congress' was on the ':states of perfection,~' it included not only religious but also others who are dedicated to the quest of evangelical perfection, such as members of secular insti-tutes. There were representatives from Argentina, Bolivia, Chile, Paraguay, and Uruguay. COMMENTARY ON LITTLE OFFICE ~ Father John J. Kugler, S.D.B. is the author of A Commenta(y on the New Little Ottice. The book contains parallel columns of the new Latin version of the Psalms and an English translation; also verse-by-verse notes on the Psalms, and a liturgical explanation of each hour. This book should be very helpful to reli-gious who are using the Little Office with the new version of the. Psalms. It should be noted, however, that this is not the new edition of the Little Office which was described by Father Ellis in a recent article (REVIEW FOR RELIGIOUS, XIII [May~ 1954], 149). Father Kugler's book refers to the standard edition of the Little Office with the new version of the Psalms. The price of the book is $2.00. It may be obtained from: Salesiana Publishers, 202 Union Ave., Pater-son 2, N.J. 217 uesffons Answers --22- Have you any advice for a nun who thinks that God has begun to fa-vor her with mvstical graces and who cannot find any priest to direct If it be simply impossible to get direction from some competent person, read something that is to the point. Probably the best brief., treatise in English is the relevant part of Tanquerey, The Spiritual Life, pp. 637-740. An excellent work on prayer is Lehodey, The Wags of Mental Prager. Much the most thorough-going book on the direction ~'f mystics is Poulain, The Graces of Interior Prager (enlarged edition, 1950). This last book would hardly be suitable for self-direction for many people with less education; they would find it overwhelming and confusing, rather tfian enlightening and helpful. All the general principles of Catholic asceticism apply to mys-tics; in fact, they apply to them more fully and strictly. Souls fa-vored by God with greater graces should be more eager to love Him with all their hearts, to keep all the divine precepts and counsels, to be quite mortified, observant, zealous, and so on with all the virtues. If the Holy Spirit seems to be inviting one to a simpler, more passive, form of prayer, ~nd if, all things considered, it appears to be more promising than any other that one-could Eursue, then" one should give oneself up to
