Suchergebnisse

The current thesis takes place within the context of the projects MAT2016-80045-R "Aplicaciones industriales de compuestos y mezclas basados en REX-PLA" and the project "PLAIABS Blends: Recydability and weight reduction" financially supported by the Ministerio de Economía y Competitividad of the Spanis h Government and SEAT res pectively. The main objective was to improve the properties of poly lactic acid (PLA) in arder to make it suitable for long-lasting applications where emphasis is de\Qted to the reduction of carbon dioxide emissions and the renewable raw materiaIs content. Among the different routes to enhance PLA properties, blending was used, as it is easily scalable bythe industry. Dueto its good balance of properties, ABS was considered a suitable polymer to be used together with PLA However, dueto their immiscibili ty, a coupling agent (ABS-g -MAH) was introduced. Apart of brittl ness, another PLA problem is its relatively easy degradation during process ing. Previous studies of the Group indicated that PLAdegradation could be limited using a multi epoxide reactive agent that a110ids the loss in molecular weight and increases the PLA melt visc osity, which, on the other hand, facilitates processing . Moreover, it was believed that the unreacted chain extender epoxide groups could also form covalent bonding with the coupling agent improving ABS and PLA compatibility. Using foams both the total weight and carbon dioxide generation of components can be diminished. For these reasons, different techniques for physicallyfoaming the blends either during injection (MuCell) or through a batch process were object of research. The effect of the above mentioned chain extender and the effect of a tale filler on the batch-foaming behavior of PLAwas studied. The first step of the research consisted in obtained the base materiaIs by reactive extrusion (REX) at a pilot plant seale (50 kg.). A conventional injection molding process was then employed to obtain standard samples that were used for the thermo­ mechanical characterization ofthe blends. The thermal stabilitywas studied bythe Kissinger 's method. The results showed that it was improved when the amount of ABS-g-MAH was increased. From the DSC analysis, it was found that in comparison to more perfect REX-PLA structures, crystals with a smaller lamellar thickness were formed in the blends. The differences in crystallinitywere small and do not influence the mechanical properties. The presence of ABS in the compositions led to a decrease ofthe blend 's storage modulus. Nonetheless, the ABS phase was found to playthe role of scaffold for the PLA phase that can undergo re­ crystallization, being thus able to support a certain amount of loading during heating. The physical foaming ofthe different injected blends was difficult to be achieved. The optimization ofthe foaming conditions required several triaIs and a large quantityof material. As the amount of each blend was limited, only a partial number of the proposed experiments were possible. The obtained blends contained a few large cells as well as a certain population of small sized cells. Although a complete micro-cellular structure was not achieved, the obtained one was similar to that of previous works found in literature. lt was, however, demonstrated that this technique can be used byindustryto generate lighter components. Batch foaming using CO2 in supercritical conditions resulted in successful foams with cell sizes below 100 microns and very high cell densi ties. In comparison to PLA, dueto its higher viscosity and melt resistance, using REX-PLA resulted in improved level offoaming which prevents from cell coalescence and collapse. The presence of ABS in the blends allowed broadening the range of pressure and temperatures in which foams can be produced. Tale was found to actas a nucleating agent leading to smaller cell sizes and higher cell densities in the foamed blends. ; La presente tesis se enmarca en los proyectos MAT2016-80045-R "Aplicac iones industriales de compuestos y basados en REX-PLA'' y "PLA / ABS Blends: Reciclabilidad y reducción de peso" que han sido subvencionados por el Ministerio de Economía y Competitividad del Gobierno de España y SEAT respectivamente. El objetivo principal que se persigue es mejorar las propiedades del ácido poliláctico (PLA) de forma que pueda emplearse en aplicaciones de larga duración, donde la reducción de las emisiones de dióxido de carbono y el contenido de materias primas renovables toma mayor importancia con respecto a la biodegradabilidad . Entre las diferentes rutas para mejorar las propiedades del PLA se seleccionado el mezclado ya que es facilmente reproducible por la industria. Debido a su buen equilibrio de propiedades, el ABS se consideró una opción adecuada para ser utilizado junto con PLA si bien fue necesario introducir un compatibilizante . Aparte de la fragilidad , el PLA puede degradar durante su procesado . En estudios previos del Grupo de investigación se ha visto que dicha degradación puede limitarse utilizando un agente reactivo multiepóxido que limita la pérdida de peso molecular y aumenta la viscosidad del PLA. Además, los grupos epóxido remanentes se cree que pueden ser capaces de reaccionar con el agente de acoplamiento mejorando así la compatibilidad. La espumación es un método que permite disminuir tanto el peso como la huella de carbono de un cierto componentes. Por estas razones , se estudiaron diferentes técnicas para espumar físicamente las mezclas , bien durante la inyección (MuCell) o bien usando un proceso discontinuo . En este sentido se estudió el efecto del extensor de cadena mencionado así como el efecto del talco durante la espumación discontinua. El primer paso de la investigación consistió en obtener los materiales base, por extrusión reactiva (REX) a nivel de planta piloto (50 kg.) . Posteriormente se empleó la inyección convencional para obtener muestras para la caracterización termomecánica de las mezclas. La estabilidad térmica se estudió mediante el método de Kissinger. Los resultados mostraron el incremento de ABS-g-MAH contribuye a una may0r estabilidad. A través de DSC, se vió que en las mezclas se formaron cristales con un espesor !amelar más pequeño en comparación con el REX-PLA Las diferencias en cristalinidad fueron pequeñas y no influyeron en las propiedades mecánicas. La presencia de ABS en las mezclas condujo a una disminución del módulo de almacenamiento. No obstante, se encontró que la fase ABS juega el papel de andamio para la fase PLAque puede sufrir recristalización durante el calentamiento, pudiendo así soportar una cierta cantidad de esfuerzo. La espumación física de las diferentes mezclas inyectadas fue difícil de conseguir. La optimización de las condiciones requirió divserdas pruebas yel empleo de una gran cantidad de material. Como la cantidad de cada mezcla era limitada, solo fue posible realizar una parte de los experimentos propuestos . No obstante lo anterior, las piezas inyectadas y espumadas contenían algunas celdas grandes , así como una cierta población de células de pequeño tamaño. Aunque no se logró una estructura microcelular completa, la obtenida fue similar a la de trabajos previos encontrados en la literatura. Sin embargo, se ha demostrado que esta técnica puede ser utilizada para generar componentes aligerados . La formación de espuma en batch usando CO2 dio como resultado espumas con tamaños de celda por debajo de 100 micras y densidades de celda muy altas. En comparación con el PLA, el REX-PLA resultó en un may0r nivel de es pum ación debido a su mayor viscosidad y resistencia en fundido, lo que evitó la coalescencia y el colapso celular. La presencia de ABS en las mezclas permitió asimismo ampliar el rango de presiones y temperaturas en las que se pueden producir las espumas. Se descubrió que Tale actúa como un agente nucleante que conduce a tamaños celulares más pequeños y densidades celulares más altas en las mezclas espumadas. ; Postprint (published version)

Göçmen ve Mülteci Kadınlar için Fiziksel Aktivite Rehberi, Hacettepe Üniversitesi Bilimsel Araştırma Projeleri Koordinasyon Birimi tarafından desteklenen "Türkiye'de Yaşayan Suriyeli Göçmen Kadınların Güçlenmelerinde ve Toplumsal Entegrasyonunda Bir Sosyal Politika Aracı Olarak Fiziksel Aktivitenin Kullanılması" isimli araştırma projesi kapsamında hazırlanmıştır. Projede, mülteci kadınların güçlenmelerinde ve sosyal uyumun sağlanmasında fiziksel aktivite bir araç olarak kullanılmıştır. Projenin birinci basamağında Suriyeli mülteci kadınların fiziksel aktivite düzeyi kültürleşme bağlamında incelenmiştir. Projenin ikinci basamağında, Suriyeli, Afganistanlı, Iraklı ve Türkiyeli kadınlardan oluşan 25 kişilik bir grupla 12 haftalık fiziksel aktivite programı uygulanmıştır. Sosyal uyumu hedefleyen bu uygulama sonrasında elde edilen bulgular ve deneyimler doğrultusunda, mülteci kadınlar için geliştirilecek bir fiziksel aktivite programının kavramsal çerçevesini, hedeflerini ve pedagojik ilkelerini içeren bir rehber kitap hazırlanmıştır. Geçtiğimiz on yılda artan göç oranları, birçok göç edilen ülkede göç ve toplumsal bütünleşme politikaları konusundaki tartışmaları hızlandırmıştır. Dünyada Suriyeli mülteci sayısının en fazla olduğu Türkiye'de, Suriyeli ve son zamanlarda Afganistanlı ve Iraklı mültecilerin sosyal uyumuna yönelik çeşitli araştırma verilerine dayalı politikalar üretilmektir. Bu politikalara dayanak olan bilimsel araştırma verileri, fiziksel aktivite ve sporun göçmen ve mülteci bireylerin yaşamlarına olumlu katkılarını ortaya koyarken, göçmenlerle ve mültecilerle ilgili politikaları geliştiren uluslararası kurumlar tarafından fiziksel aktivite ve sporun birleştirici gücü vurgulanmaktadır. 2016-2018 yılları arasında Avrupa Birliği Komisyonu, Avrupa Birliği üye ülkelerdeki mültecilerin iyi olma hali ve sosyal uyumlarını artırmak için fiziksel aktivite ve spor fırsatları sunan yaklaşık 3 milyon Avro tutarındaki 54 projeyi desteklemiştir. Birleşmiş Milletler 2030 Sürdürülebilir Kalkınma Amaçlarının "Toplumsal Cinsiyet Eşitliği" başlıklı 5. Maddesi kapsamında kadınların her seviyede güçlenmesi ve kadına yönelik her türlü istismarı kapsayan şiddetin ortadan kaldırılması gerekmektedir. Göçmen ve Mülteci Kadınlar İçin Fiziksel Aktivite Rehberi, hedefleri itibariyle Türkiye'de yaşayan mülteci kadınların fiziksel, psikolojik, sosyal ve kültürel güçlenmelerinde bir sosyal politika aracı olarak fiziksel aktivitenin kullanımına örnektir. Kadının güçlenmesini hedefleyen bilimsel araştırmalarda ve sosyal sorumluluk projelerinde yararlanılabilecek nitelikte bir rehberdir. Rehberin Türkçe, Arapça ve İngilizce dillerinde yazılmış olması, bilgilerin doğrudan göçmen ve mülteci kadınlar tarafından erişilebilir olmasını sağlamaktadır. Ayrıca, uluslararası platformlar için de kullanılabilir bir uluslararası rehber niteliği de taşımaktadır. Proje faaliyetlerinin gerçekleştirilmesinde hep birlikte çalıştığımız katılımcılara, eğitmenlere, gönüllülere, kurum çalışanlarına ve yöneticilere çok teşekkür ederiz. Birlikte hareket ettiğimiz, birlikte dans ettiğimiz, farklılıkları ve benzerlikleriyle kültürlerimizi, gündelik yaşamlarımızı paylaştığımız ve birlikte güçlendiğimiz projemizin, benzer hedeflerdeki çalışmalara rehberlik yapabilmesini umuyoruz. ; Physical Activity Program Guide for Migrant and Refugee Women was prepared within the scope of the Project titled "Using Physical Activity as a Social Policy Tool in the Empowerment and Social Integration of Syrian Migrant Women Living in Turkey", supported by Hacettepe University Scientific Research Projects Coordination Unit. In the project, physical activity is used as a tool in empowering refugee women and ensuring social integration. In the first phase of the project, physical activity levels of Syrian refugee women were investigated with regard to acculturation. In the second phase of the project, a 12-week physical activity program was implemented in a group consisting of 25 Syrian, Afghan, Iraqi and Turkish women. In accordance with the findings and the experiences obtained as a result of this physical activity intervention aimed at social integration, The Physical Activity Guide for Migrant and Refugee Women was developed. Increasing rates of migration in the last decade have accelerated debates about migration and social integration policies in many countries. In Turkey, where the number of Syrian refugees is the highest in the world, policies are being made based on various research data regarding the social integration of Syrian and, more recently, Afghan and Iraqi refugees. Not enough importance has been ascribed to sport and physical activity in these policies yet. However, while data from scientific research exhibit favourable impacts of physical activity and sport on the lives of migrant and refugee individuals, the unifying power of physical activity and sport is emphasised by international organizations. Between 2016 and 2018, the European Commission supported 54 projects, totalling a sum of approximately 3 million Euros, offering physical activity and sport opportunities to improve the well-being and social engagement of refugees in the European Union member states. Within the scope of Article 5 of the United Nations (UN) 2030 Sustainable Development Goals, titled "Promoting Gender Equality", it is required to ensure women's empowerment at all levels and to eliminate violence including all forms of abuse against women. The Physical Activity Guide for Migrant and Refugee Women, with regard to its objectives, is a model for the use of physical activity as a social policy tool in the physical, mental and social empowerment of refugee women living in Turkey. It is a guide that can be used in academic studies and social responsibility projects aimed at women's empowerment within the scope of UN Goals. The availability of the guide in Turkish, Arabic, and English languages makes the information directly accessible to migrant and refugee women. Moreover, it features as an international guide available to international platforms. We would like to thank the participants, trainers, volunteers, staff and managers with whom we work together in the realization of project activities. We moved together, danced together, we shared our cultures, our daily lives. We embraced our differences and similarities and became empowered together. We hope that our project will be able to guide work with similar goals. ; ‫"‬ ‫بـ‬ ‫الموسوم‬ ‫البحثي‬ ‫المشروع‬ ‫نطاق‬ ‫ضمن‬ ‫د‬ ‫ّ‬ ‫أُع‬ ‫الالجئة‪،‬‬ ‫و‬ ‫المهاجرة‬ ‫للمرأة‬ ‫البدني‬ ‫النشاط‬ ‫دليل‬ ‫إن‬ ‫و‬ ‫المرأة‬ ‫لتمكين‬ ‫اجتماعية‬ ‫سياسة‬ ‫كأداة‬ ‫استعمالها‬ ‫و‬ ‫الالجئة‬ ‫السورية‬ ‫للمرأة‬ ‫البدني‬ ‫النشاط‬ ‫ممارسة‬ ‫هاجات‬ ‫بجامعة‬ ‫العلمية‬ ‫البحثية‬ ‫المشاريع‬ ‫تنسيق‬ ‫قسم‬ ‫قبل‬ ‫من‬ ‫المدعوم‬ ‫و‬ ‫االجتماعي"‬ ‫إندماجها‬ ‫تعزيز‬ ‫االجتماعي‪.‬‬ ‫التماسك‬ ‫ضمان‬ ‫و‬ ‫الالجئات‬ ‫لتعزيز‬ ‫كأداة‬ ‫البدني‬ ‫النشاط‬ ‫استخدام‬ ‫المشروع‪،‬‬ ‫في‬ ‫تم‬ ‫تبة‪.‬‬ ‫في‬ ‫السوريات‬ ‫الالجئات‬ ‫للنساء‬ ‫البدني‬ ‫النشاط‬ ‫مستوى‬ ‫فحص‬ ‫تم‬ ‫المشروع‪،‬‬ ‫من‬ ‫األولى‬ ‫الخطوة‬ ‫في‬ ‫‪12‬‬ ‫لمدة‬ ‫البدني‬ ‫النشاط‬ ‫برنامج‬ ‫تنفيذ‬ ‫تم‬ ‫المشروع‪،‬‬ ‫من‬ ‫الثانية‬ ‫الخطوة‬ ‫في‬ ‫الثقافي‪.‬‬ ‫التمازج‬ ‫سياق‬ ‫و‬ ‫التركية‪.‬‬ ‫كذلك‬ ‫و‬ ‫العراقية‬ ‫األفغانية‪،‬‬ ‫السورية‪،‬‬ ‫القومية‬ ‫من‬ ‫امرأة‬ ‫‪25‬‬ ‫من‬ ‫مؤلفة‬ ‫لمجموعة‬ ‫ً‬ ‫أسبوعا‬ ‫إعداد‬ ‫تم‬ ‫‪،‬‬ ‫االجتماعي‬ ‫التماسك‬ ‫تستهدف‬ ‫التي‬ ‫الفعالية‬ ‫هذه‬ ‫بعد‬ ‫المكتسبة‬ ‫الخبرات‬ ‫و‬ ‫النتائج‬ ‫مع‬ ‫ً‬ ‫تمشيا‬ ‫البدني‬ ‫النشاط‬ ‫لبرنامج‬ ‫التربوية‬ ‫المبادئ‬ ‫و‬ ‫األهداف‬ ‫و‬ ‫المفاهيمي‬ ‫اإلطار‬ ‫على‬ ‫يحتوي‬ ‫إرشادي‬ ‫دليل‬ ‫الالجئات‬ ‫تلك‬ ‫أجل‬ ‫من‬ ‫تطويره‬ ‫سيتم‬ ‫‪.‬الذي‬ ‫االندماج‬ ‫و‬ ‫الهجرة‬ ‫سياسات‬ ‫حول‬ ‫النقاش‬ ‫تسريع‬ ‫إلى‬ ‫الماضي‬ ‫العقد‬ ‫في‬ ‫المتزايدة‬ ‫الهجرة‬ ‫معدالت‬ ‫أدت‬ ‫عدد‬ ‫أقصى‬ ‫فيها‬ ‫بلغ‬ ‫حيث‬ ‫أيضاً‪،‬‬ ‫تركيا‬ ‫في‬ ‫و‬ ‫العالم‬ ‫ففي‬ ‫المهاجرة‪.‬‬ ‫البلدان‬ ‫من‬ ‫العديد‬ ‫في‬ ‫االجتماعي‬ ‫البحثية‬ ‫البيانات‬ ‫على‬ ‫المبنية‬ ‫المختلفة‬ ‫السياسات‬ ‫من‬ ‫الكثير‬ ‫إعداد‬ ‫يتم‬ ‫العالم‪،‬‬ ‫في‬ ‫السوريين‬ ‫الالجئين‬ ‫من‬ ‫العراق‪.‬‬ ‫من‬ ‫ً‬ ‫مؤخرا‬ ‫و‬ ‫أفغانستان‬ ‫سوريا‪،‬‬ ‫من‬ ‫القادمين‬ ‫الالجئين‬ ‫لهؤالء‬ ‫االجتماعي‬ ‫االندماج‬ ‫تحقيق‬ ‫بغية‬ ‫بيانات‬ ‫تكشف‬ ‫حين‬ ‫في‬ ‫بعد‪.‬‬ ‫البدني‬ ‫والنشاط‬ ‫للرياضة‬ ‫الالزمة‬ ‫األهمية‬ ‫تُعطى‬ ‫لم‬ ‫السياسات‪،‬‬ ‫هذه‬ ‫في‬ ‫‪،‬‬ ‫الالجئين‬ ‫و‬ ‫المهاجرين‬ ‫حياة‬ ‫في‬ ‫الرياضة‬ ‫و‬ ‫البدني‬ ‫للنشاط‬ ‫اإليجابية‬ ‫المساهمة‬ ‫عن‬ ‫العلمي‬ ‫البحث‬ ‫الترابط‬ ‫قوة‬ ‫على‬ ‫الالجئين‪،‬‬ ‫و‬ ‫للمهاجرين‬ ‫سياسات‬ ‫تطوير‬ ‫على‬ ‫تعمل‬ ‫التي‬ ‫الدولية‬ ‫المؤسسات‬ ‫تؤكد‬ ‫أستراليا‬ ‫و‬ ‫الشمالية‬ ‫أمريكا‬ ‫و‬ ‫األوروبي‬ ‫االتحاد‬ ‫إستثمر‬ ‫المثال‪،‬‬ ‫سبيل‬ ‫على‬ ‫الرياضي‪.‬‬ ‫و‬ ‫البدني‬ ‫للنشاط‬ ‫النشاط‬ ‫في‬ ‫للمشاركة‬ ‫اللجوء‬ ‫طالبي‬ ‫و‬ ‫لالجئين‬ ‫التدخل‬ ‫برامج‬ ‫و‬ ‫الرياضية‬ ‫البرامج‬ ‫في‬ ‫كبير‬ ‫بشكل‬ ‫‪2016‬‬ ‫عامي‬ ‫بين‬ ‫االجتماعية‪.‬‬ ‫األغراض‬ ‫و‬ ‫التأهيل‬ ‫إعادة‬ ‫و‬ ‫الصحة‬ ‫ألغراض‬ ‫الرياضي‬ ‫و‬ ‫البدني‬ ‫أنشطة‬ ‫وفرت‬ ‫حيث‬ ‫‪،‬‬ ‫يورو‬ ‫ماليين‬ ‫‪3‬‬ ‫بقيمة‬ ‫ا‬ ‫ع‬ ‫مشرو‬ ‫‪54‬‬ ‫األوروبية‬ ‫المفوضية‬ ‫دعمت‬ ‫‪،‬‬ ‫‪2018‬‬ ‫و‬ ‫األوروبي‬ ‫االتحاد‬ ‫في‬ ‫األعضاء‬ ‫الدول‬ ‫في‬ ‫اجتماعيًا‬ ‫وإدماجهم‬ ‫الالجئين‬ ‫رفاهية‬ ‫لزيادة‬ ‫رياضية‬ ‫و‬ ‫بدنية‬ ‫‪2019‬‬ ‫‪،‬‬ ‫آخرون‬ ‫و‬ ‫‪().‬سبايـج‬ ‫بين‬ ‫المساواة‬ ‫"ضمان‬ ‫بعنوان‬ ‫‪2030‬‬ ‫المتحدة‬ ‫لألمم‬ ‫المستدامة‬ ‫التنمية‬ ‫أهداف‬ ‫من‬ ‫‪5‬‬ ‫المادة‬ ‫نطاق‬ ‫ضمن‬ ‫المستويات‬ ‫جميع‬ ‫على‬ ‫المرأة‬ ‫تمكين‬ ‫ضمان‬ ‫الضروري‬ ‫من‬ ‫‪،‬‬ ‫الفتيات"‬ ‫و‬ ‫النساء‬ ‫جميع‬ ‫تمكين‬ ‫و‬ ‫الجنسين‬ ‫الالجئات‪،‬‬ ‫و‬ ‫المهاجرات‬ ‫للنساء‬ ‫البدني‬ ‫النشاط‬ ‫دليل‬ ‫إن‬ ‫المرأة‪.‬‬ ‫ضد‬ ‫العنف‬ ‫أشكال‬ ‫جميع‬ ‫على‬ ‫القضاء‬ ‫و‬ ‫االجتماعية‬ ‫للسياسة‬ ‫كأداة‬ ‫تركيا‬ ‫في‬ ‫للالجئات‬ ‫البدني‬ ‫النشاط‬ ‫الستخدام‬ ‫ً‬ ‫جيدا‬ ‫ً‬ ‫نموذجا‬ ‫يعتبر‬ ‫‪،‬‬ ‫أهدافه‬ ‫بحكم‬ ‫و‬ ‫األكاديمية‬ ‫الدراسات‬ ‫في‬ ‫استخدامه‬ ‫يمكن‬ ‫ً‬ ‫هاما‬ ‫ً‬ ‫مرجعا‬ ‫يعتبر‬ ‫و‬ ‫االجتماعي‪.‬‬ ‫التمكين‬ ‫و‬ ‫النفسية‬ ‫و‬ ‫المتحدة‬ ‫األمم‬ ‫أهداف‬ ‫نطاق‬ ‫في‬ ‫المرأة‬ ‫تمكين‬ ‫إلى‬ ‫تهدف‬ ‫التي‬ ‫االجتماعية‬ ‫المسؤولية‬ ‫‪.‬مشاريع‬ ‫المتاحة‬ ‫المعلومات‬ ‫وصول‬ ‫يضمن‬ ‫اإلنجليزية‬ ‫و‬ ‫العربية‬ ‫و‬ ‫التركية‬ ‫باللغات‬ ‫مكتوب‬ ‫الدليل‬ ‫هذا‬ ‫كون‬ ‫إن‬ ‫المحافل‬ ‫أغلب‬ ‫في‬ ‫استخدامه‬ ‫يمكن‬ ‫دولي‬ ‫دليل‬ ‫فهو‬ ‫ذلك‪،‬‬ ‫على‬ ‫عالوة‬ ‫الالجئات‪.‬‬ ‫و‬ ‫للمهاجرات‬ ‫مباشرة‬ ‫‪.‬الدولية‬

53 páginas y anexos ; Los Principios Rectores sobre Empresas y Derechos Humanos (PREDH) –puesta en práctica del Marco de las Naciones Unidas "Proteger, Respetar y Remediar"– fueron elaborados por el equipo liderado por el profesor John Ruggie, aprobados por el Consejo de Derechos Humanos de las Naciones Unidas y respaldados en la Asamblea General en el 2011. Los PREDH brindan lineamientos para que el Estado proteja los DD. HH., para que la Empresa los respete y para que ambos reparen a las víctimas por las vulneraciones causadas. Forman parte de un conjunto de directrices sobre los Derechos Humanos que incluyen además el Pacto Global, las Directrices de la OCDE para empresas multinacionales y los Principios Voluntarios de Seguridad y DD. HH, las Convenciones de la Organización Internacional del Trabajo y la Carta Universal de los Derechos Humanos y sus documentos conexos, entre otros. Con el propósito de analizar y estudiar los avances y retos de las multinacionales en la implementación de los PREDH, se seleccionaron organizaciones que vienen adelantando buenas prácticas en la materia y se estudiaron diferentes fuentes, como información documental de centros de pensamiento e informes corporativos de estas empresas, que permitieron comparar, analizar, concluir y realizar algunas recomendaciones en espera de fomentar una mejor apreciación de la problemática en la comunidad académica y empresarial y estimular investigaciones sobre la realidad de la implementación. La gran mayoría de las multinacionales están en una etapa temprana en la implementación de los lineamientos establecidos en los Principios Rectores sobre Empresas y Derechos Humanos. Las juntas directivas y la alta dirección se involucran en la validación y el desarrollo del compromiso político, los ejercicios de diligencia debida deberán ser perfeccionados y comunicados en mayor detalle, como el trabajo continuo que deberá hacerse para facilitar el acceso y la divulgación de los canales de remediación, pues quizá este es el elemento más desalentador. Con este panorama, son pocas las multinacionales que empiezan a comunicar al público los resultados de la implementación de la guía, situación que facilitaría afianzar lazos y generar conocimiento con los grupos de interés. Así entonces vale la pena mencionar que a pesar del impulso que han tomado varias multinacionales en el respeto a los DD. HH. y la implementación de la guía, las expectativas eran mayores en cuanto al número de líderes y a la exhaustividad de la información pública. Este pobre avance podría o no impulsar la elaboración de un tratado jurídicamente vinculante para las empresas transnacionales que las "obligaría" a respetar los DD. HH., instrumento sobre el cual se viene dialogando desde el 2014 y que ha generado polarización en el seno de la Comisión de los DD. HH. Países como EE. UU. y algunos de la Unión Europea han votado en contra de la creación del tratado por creerlo innecesariamente restrictivo. Por el momento, la discusión continúa y luego del Foro de las Naciones Unidas sobre Empresas y Derechos Humanos (2017), se declaró que el instrumento buscaría complementar los Principios Rectores sobre Empresas y Derechos Humanos y no generar rivalidades. No obstante, es de esperarse que más multinacionales integren buenas prácticas en materia de DD. HH. en sus estrategias de responsabilidad social y que se acojan a los Principios Rectores sobre Empresas y Derechos Humanos. Es primordial que las empresas divulguen sus resultados y experiencias a través del marco de reporte de los Principios Rectores sobre Empresas y Derechos Humanos, a fin de contar con mayor evidencia y profundidad de detalle en futuras investigaciones. Las plataformas y guías están disponibles para que la información sea pública, pero hay prudencia por comunicar. Es importante que las multinacionales no avancen aisladas, pues el éxito en el respeto a los DD. HH. –y por ende la reducción de vulneraciones que afecta su reputación y sus estados financieros– deberá involucrar a sus grupos de interés y empresas pares que compartan sus experiencias. ; The Guiding Principles on Business and Human Rights: Implementing the United Nations 'Protect, Respect and Remedy' Framework, GPBHR, were developed by the team led by Professor John Ruggie, approved by the Human Rights Council of the United Nations, and endorsed by the General Assembly in 2011. These principles provide guidelines for the State to protect the Human Rights, and for the Companies to respect them, and for both to remediate the victims for any violations. They are part of series of directives or initiatives related to Human Rights such as the Global Compact, OECD Guidelines for Multinational Enterprises, Voluntary Principles on Security and Human Rights, the Conventions of the International Labor Organization and the Universal Declaration of Human Rights and its related documents. To analyze and study the progress and challenges multinationals face in the implementation of the GPBHR, certain organizations that have been carrying out exemplary actions in the subject were selected, as well as other sources such as documentary information from think thanks and corporate reports from this companies that allowed to compare, analyze, conclude and prepare recommendations to promote a better appreciation of the issues within the academic and business communities and to stimulate further research on the reality of the implementation versus its reporting. Most of the multinational entities are at an early stage of implementation of the Guiding Principles on Business and Human Rights. The Boards of Directors and the senior management are involved in the validation and development of the political commitment; the due diligence exercises must be improved and disclosed in greater detail, such as the ongoing work that must be done to facilitate the disclosure and access of the channels of remediation, because this is perhaps the most discouraging element. In this context, there are few multinational companies that have begun to communicate to the public the results of the implemented guidelines, a situation that would make it easier to strengthen ties and provide relevant information with stakeholders. Thus, it is worth mentioning that despite the initiative that several multinationals have taken regarding the Human Rights and the implementation of the guide, the expectations were greater in terms of the number of leaders and the thoroughness of public information. This slow progress could or could not stimulate the production of a legally binding agreement as it considered unduly restrictive for the organizations that would also force them to strengthen their respect for Human Rights. The discussion about this document started in 2014, and it has caused polarization within the Human Rights Commission. The United States and the European Union have voted against the agreement as they considered it unduly restrictive. At present, the debate continues, but after United Nations Forum on Business and Human Rights (2017), a declaration was made on how such document would complement the Guiding Principles on Business and Human Rights with any controversy. However, it is expected that more multinationals will incorporate Human Rights practices in their Social Responsibility strategies and embrace the Guiding Principles on Business and Human Rights. It is essential that companies disclose their results and experiences through the Guiding Principles on Business and Human Rights framework, in order to have greater evidence and details to stimulate progress in others and to support future researches. The platforms and guides are available to make the information public, but multinationals are cautious to communicate it. It is important that enterprises do not make progress by their own in an isolated landscape, because the success in respect of Human Rights and, therefore, the reduction of violations that affect their reputation and financial statements, should involve their stakeholders and peers who share their experiences. ; Magíster en Responsabilidad Social y Sostenibilidad ; Maestría

Abgelenktes Fahren gehört zu den Hauptursachen von Verkehrsunfällen und kann auf visuelle, manuelle oder kognitive Ablenkungsquellen zurückgeführt werden. Jede dieser Ablenkungsquellen wurde bereits mit negativen Effekten auf die Fahrerleistung in Zusammenhang gebracht. Obschon ein weitgehender Konsens über negative Auswirkungen von visueller/visuell-manueller Ablenkung besteht, sind die Wirkungen kognitiver Ablenkung auf Fahrfehler und Unfälle noch immer umstritten. Viele experimentelle Studien haben negative Auswirkungen kognitiver Ablenkung auf die Fahrerleistung berichtet. Demgegenüber stehen jedoch die Ergebnisse der Mehrzahl vorliegender "naturalistic driving studies", die kein erhöhtes Unfallrisiko oder sogar protektive Effekte in diesem Zusammenhang fanden. Die aktuelle Entwicklung hin zu Mensch-Fahrzeug-Schnittstellen, die die Bedienung diverser Anwendungen mittels Sprachsteuerung ermöglichen, führt zu einem Anstieg von kognitiver Beanspruchung beim Fahren. Es ist daher von entscheidender Bedeutung, die Auswirkungen kognitiver Ablenkung auf die Fahrerleistung zu erfassen, um den Verantwortungsträgern in der Gesellschaft, den Regierungen und der Industrie eine Risikoabschätzung dieser Funktionen zu ermöglichen und die Sicherheit von Mensch-Fahrzeug-Schnittstellen zu erhöhen. Das Hauptziel dieser Dissertation bestand darin, die Effekte von kognitiver Ablenkung auf die Fahrerleistung zu untersuchen. Verschiedene Arten kognitiver Ablenkung, die sich beim Fahren unter realen Bedingungen häufig auf die Fahrer auswirken, wurden in dieser Arbeit kodiert und analysiert: kognitiv ablenkende Nebenaufgaben (z.B. telefonieren, singen), Fahreremotionen (z.B. Freude, Wut/Frustration, Traurigkeit) und Kombinationen von Fahreremotionen und Nebenaufgaben (z.B. Streit mit dem Beifahrer oder am Telefon). Bei der Untersuchung von Effekten kognitiver Ablenkung auf das Fahren sind Umwelt-, Situations- und Personenfaktoren zu berücksichtigen, da sie Mediator- und Moderatorvariablen bei der Erfassung des relativen Risikos von Ablenkung beim Fahren im Straßenverkehr darstellen. Daher folgte diese Dissertation dem ganzheitlichen Ansatz, so viele relevante Variablen wie möglich zu betrachten, die mit der Ausführung kognitiv ablenkender Tätigkeiten interagieren. Zu diesem Zweck wurden Daten der derzeit umfangreichsten "naturalistic driving study" (the second Strategic Highway Research Program, SHRP 2) kodiert und analysiert, um möglichst viele Situationen, in denen eine kognitive Beanspruchung die Fahrerleistung potenziell beeinflusste, umfassend zu bewerten. Gleichzeitig wurde eine große Zahl von Mediator- und Moderatorvariablen betrachtet, die beim Fahren im realen Straßenverkehr auftreten (z.B. Einfluss von Kreuzungen, Wetter, etc.). Dieser Ansatz sollte das Verständnis und die externe Validität der Ergebnisse erhöhen und stellt einen wichtigen Schritt hin zu einem vollständigen Modell jener Variablen dar, die entweder zu unangemessen Verhaltensweisen und Unfällen beitragen oder sie reduzieren. Im Rahmen der Dissertation wurden vier Studien durchgeführt, die auf der Grundlage von zwei SHRP 2 Datensätzen die Zusammenhänge zwischen kognitiven und anderen Ablenkungsquellen, Umwelt-, Situations- und Personenfaktoren und Fahrerleistung untersuchten. Weiterhin wurden Kausalfaktoren in 315 vom Fahrer verursachten Unfällen und Beinaheunfällen, die mit Fahrerablenkung, Fahrerbeeinträchtigung oder keinem dieser Faktoren assoziiert waren, analysiert. Die erste Studie untersuchte die Auswirkungen von Wut beim Fahren und Streit mit dem Beifahrer oder jemandem am Telefon auf die Fahrerleistung. Wut beim Fahren ging mit einer Häufung aggressiver Verhaltensweisen einher, jedoch nicht mit einer Erhöhung von Fahrfehlern. Streitgespräche mit dem Beifahrer oder einer Person am Telefon (das heißt, wenn mutmaßlich das höchste Maß an kognitiver Ablenkung vorlag), schienen darüber hinaus mit keiner Form von unangemessenen Verhaltensweisen im Zusammenhang zu stehen. Die zweite Studie untersuchte, wie sich kognitive, visuelle und manuelle Fahrerablenkung, emotionale Beeinträchtigung sowie Umwelt-, Situations- und Persönlichkeitsfaktoren auf die Fahrerleistung auswirken. Ein Zusammenhang zwischen kognitiver Ablenkung und einer Verschlechterung der Fahrerleistung konnte nicht festgestellt werden. Die dritte Studie replizierte und erweiterte Ergebnisse der zweiten Untersuchung auf der Grundlage eines größeren Datensatzes, bestehend aus Fahrsegmenten, die Unfällen, Beinaheunfällen und Baselines vorausgingen und weder emotionale noch andere Fahrerbeeinträchtigungen enthielten. In Übereinstimmung mit den Ergebnissen der ersten und zweiten Studie, wurde keine Assoziation zwischen kognitiver Ablenkung und einer verschlechterten Fahrerleistung festgestellt. Bei der vierten Studie handelte es sich um eine vergleichende Analyse von Risikofaktoren für Unfälle/ Beinaheunfälle, die mit verschiedenen Arten von Ablenkung, Beeinträchtigung oder keinem von beiden, assoziiert waren. Unfälle, denen eine kognitive Ablenkung vorausgegangen war, waren vor allem mit von Ablenkung unabhängigen Fahrfehlern verbunden - genau wie die Unfälle, denen keine beobachtbare Nebentätigkeit vorausgegangen war. Dieses Ergebnis lässt vermuten, dass in früheren "naturalistic driving studies", das Unfallrisiko von kognitiv ablenkenden Nebentätigkeiten eventuell sogar überschätzt wurde. Zusammenfassend legen die Ergebnisse die Schlussfolgerung nahe, dass kognitive Ablenkung durch beobachtbare emotionale Beeinträchtigung, (überwiegend) kognitiv ablenkende Nebenaufgaben oder die Kombination dieser beiden Faktoren, nicht mit sichtbaren negativen Auswirkungen auf die Fahrerleistung im tatsächlichen Straßenverkehr assoziiert werden kann. Im Gegensatz dazu hatten ablenkende Tätigkeiten, die zu Blickabwendungen von der Straße führen, und solche, die mit einem besonders hohen Unfallrisiko assoziiert werden, die größte Wahrscheinlichkeit Fahrfehler und Unfälle zu verursachen. ; Driver distractions are among the leading causes of motor vehicle accidents. Such distractions can stem from competing visual, manual, or cognitive resources, all of which have been associated with detrimental effects on driving performance. Although the negative impacts of visual/visual-manual distraction are widely agreed upon, the effects of cognitive load on driving errors and crash risk are still debated. On the one hand, numerous experimental studies have shown adverse effects of cognitive distraction on driving performance. In contrast, most existing naturalistic driving studies have either not revealed increased crash/near-crash risk due to cognitive distraction, or have even reported a safety benefit. The number of in-vehicle tasks placing cognitive load on the driver is increasing in recent years due to the development of auditory human–machine interfaces such as voice control for several functions. This has enhanced the need to assess how cognitive distraction affects driving performance. These results are necessary to provide society, government, and industry with valid risk estimates, which will affect decision making regarding how to enhance the safety of using in-vehicle human-machine interfaces while driving. Therefore, the main objective of this thesis was to investigate how cognitive distraction affects driving performance. Different types of cognitive distraction that commonly affect most drivers in naturalistic conditions were coded and analyzed in the present thesis, including: cognitively distracting secondary tasks (e.g., talking on the phone, singing), driver emotion (e.g., happiness, anger/frustration, sadness), and combinations of driver emotion and secondary task demand (e.g., arguing with a passenger or with someone on the phone). Environmental, situational, and individual factors cannot be ignored when investigating the effects of cognitive distraction on driving performance, as they are mediating and moderating variables for estimating distraction relative risk in naturalistic driving. Therefore, a holistic approach guided this thesis towards incorporating as many important variables as possible that interact with the engagement in cognitively distracting activities. Data from the largest naturalistic driving study ever conducted (the second Strategic Highway Research Program, SHRP 2) were coded and analyzed to comprehensively assess many situations in which cognitive load potentially affected driving performance. Further, the goal was to simultaneously consider many possible mediating and moderating variables existent in real-world traffic (such as intersection influences, weather, etc.). This approach should increase understanding and external validity of the results, as well as represent an important step towards building a complete model depicting variables that contribute to or mitigate aberrant driving behaviors and crash risk. Four different analyses focused on two SHRP 2 data subsets to assess the relationship between cognitive and other distraction sources, environmental, situational, and individual factors, as well as driving performance. In addition, contributing factors in 315 at-fault crash and near-crash events associated with driver distraction, driver impairment, or neither of the two were analyzed. The first study examined driving performance in relation to driving anger as well as arguing with a passenger or with someone on the phone. Results showed that driving anger was associated with more frequent aggressive driving behaviors without increasing driving error frequency. Furthermore, when a conflict arose with a passenger or with someone on the phone (i.e., when the level of cognitive distraction was expected to be highest), there did not appear to be a link to any type of aberrant driving behavior. The second study analyzed driving performance based on cognitive, visual, and manual driver distraction, emotional impairment, as well as environmental, situational, and individual factors. Cognitive distraction was not associated with any decline in driving performance. The purpose of the third analysis was to replicate and extend the second study's effects based on a larger data sample of driving segments preceding crashes, near-crashes, and matched baselines, of drivers not exhibiting emotional or other impairment types. Corroborating the first and second study's results, there was no association between cognitive distractions and impaired driving performance. Finally, the fourth study compared the risk factors of crashes/near-crashes associated with either different driver distraction types, impairment, or neither. Crashes preceded by cognitive distraction were mainly associated with driving errors unrelated to the secondary task demands, as were the crashes preceded by no observable secondary task. This finding suggests that previous studies analyzing naturalistic driving data may have even overestimated the crash risk of cognitively distracting secondary task engagement. In summary, this thesis provides compelling evidence that cognitive distraction, either through observable emotional impairment, (mainly) cognitively distracting secondary tasks, or the combination of both, has no apparent relation with poorer driving performance observable in real-world traffic. On the contrary, distracting activities requiring the driver's gaze to move away from the forward roadway and those associated with a particularly high crash risk had the highest chances of causing driving errors and crashes.

From 18 February to 28 March 2015 Real Estates was a project coordinated by art collective Fugitive Images opening at PEER as a social, discursive and imaginative space around issues of housing and spatial justice in East London through a constantly changing series of exhibitions, screenings, discussions, readings and workshops. 'This project arrives at the end of a seven-year series of collaborative works with our neighbours of the Haggerston Estate. Our work came from within the community, with whom we cultivated other spaces to gather, share and campaign before the estate was demolished. Our neighbourhoods and communities are facing even greater threats from new developments and policies that separate and stratify us. But there are also many that have resisted these forces. In these six-weeks we invite in other communities, speakers and artists related to the housing crisis in London. The project will act as a platform for campaign groups and engaged makers to bring their important work into a different space, to share with us a glimpse of their own long-term projects on key sites. The gallery will host works that connect us, that illuminate, that bring pain to the surface, that inspire tenderness, that reject terrifying social injustices and restore ethical imperatives. The events programme brings together discussions around eviction, displacement and homelessness and their expression through an art that is committed to being made public and shared. This is not for profit, there nothing for sale and all events will be free.' Fugitive Images Fugitive Images are Andrea Luka Zimmerman and David Roberts, a collaborative cultural activist producing agency, with a particular interest in, and commitment to, the social organisation of urban space. The exhibition was an opportunity to extend this collaboration to other communities, campaigners and artists who have made it their life's work to make visible the impacts of eviction, displacement and homelessness on everyday lives. These rooms hosted works and events that connect us, that illuminate, that bring pain to the surface, that inspire tenderness, that voice solidarity. Together we hope to develop a deeper understanding and find strategies to resist terrifying social injustices and restore ethical imperatives. Exhibiting work from: Fugitive Images (Andrea Luka Zimmerman and David Roberts), Tom Hunter, James Mackinnon, Bekki Perriman, Moyra Peralta, Cardboard Citizens, DIG Collective (William Bock, Alberto Duman, Sophie Mason and Mark Morgan), Focus E15 Campaign, Smart Urhoife, UEL Unit 10. Contributions from: Owen Jones, Hackney Digs, Pau Faus, Pau Faus, Silvia Gonzáles-Laá, Xavi Andreu, Aysen Denis, John Smith, Jane Rendell, Beverley Robinson, Aysen Dennis, Richard Baxter, Caterina Sartori, Brandon LaBelle, John Rogers, Jeremy Till, Barry Watts, Ken Loach, Kerry Simmons, Dave Sinclair, Lesley Woodburn, Sarah Kwei, Dave Smith, Paul Heron, Felicity Downing, Adrian Jackson, Marcia Farquhar, David Madden, Lisa McKenzie, Tom Gann, Alberto Duman, Louise Sayarer, Eva Vikstrom, Tom Cordell, Kate Macintosh, Paul Watt, Melissa Butcher, Jon Fitzmaurice, Fuel Poverty Action, Tawanda Nyabango, Jasmin Parsons, Geraldine Dening, Alison Balance, Patrick Langley, Morgan Quaintance, Rab Harling, Sue Lukes, Advisory Service for Squatters, Green and Black Cross, Legal Defence and Monitoring Group, Sweets Way Estate, HASL, Unite Communities, Our West Hendon, Guinness, Skills Network, Radial Housing Network, Dorothy Allan-Pickard, Rastko Novakovic, Steven Ball, Kate Belgrave, Jason Parkinson, Julian Samboma, LCAP, Sibyl Trigg, John Murray, Elisabeth Blanchet, Jane Hearn, Andre Anderson, Raze, Predz UK, Kayden Bell, Jade Snyper, Nathaniel Telemaque, Municipal Dreams, Guillaume Meigneux, Stephen Watts, Lorna Forrester, Elam Forrester, Alison Marchant, Gillian McIver, Emer Mary Morris, Cathy Ward, Nela Milic. --- Programme overview Each week PEER will host a rolling exhibition programme, events and screenings featuring a number of strands. from 7pm – Openings and socials 2-5pm – Class Room, workshops and lectures for students and the public from 6.30pm – Focus, film screenings, talks, readings and actions from 6.30pm – Film screenings 2-5pm – Homeworks – Public talks from key figures/campaigns on housing All of the events are FREE, but it is strongly advised to arrive at least 10 minutes prior to the start time as space is limited and seats will be allocated on a first come first served basis. Weekly Programme: 18 February 7pm, Owen Jones, author, campaigner and Guardian columnist will launch the Real Estates project. Week One 18 to 21 February This week expands on the Estate project by Fugitive Images, featuring material generated from their long-term engage- ment on the Haggerston Estate in collaboration with residents and local practitioners. Key events include an evening with filmmaker John Smith including screenings of Hackney Marshes and Blight, UEL Unit 10 students will hold a seminar on their design and engagement with the Nightingale Estate and talks from the information, support and campaign group Hackney Digs. Week Two 25 to 28 February This week features a large-scale model of the Holly Street Estate (demolished in 2001), a photographic sculpture concieved and designed by artists James Mackinnon and Tom Hunter. Hunter will also exhibiting photographs of Holly Street residents (1997) and his film A Palace for Us (2010). Events include workshops with sound artist Brandon LaBelle and architectural theoretician Jane Rendell, and a talk by architect and Head of Central Saint Martins, Jeremy Till. Film- maker and writer John Rogers (Trews Reports/Drift Report) surveys his ongoing series of videos highlighting housing cam- paigns around London including the New Era Estate, West Hendon, and Save Soho. Week Three 4 to 7 March This week is themed around homelessness. Bekki Perriman's The Doorways Project explores homeless culture through photography and sound, inviting visitors to pay attention to the intimate, sometimes humorous, often disturbing and mostly ignored stories of homeless people. This will be accompanied by photographs by Moyra Peralta and work from Cardboard Citizens which has been making theatre with homeless people for over 20 years, for homeless and non-home- less audiences. Cardboard Citizens is informed and inspired by Augusto Boal's Theatre of the Oppressed, using the arts to provoke debate and rehearse actions. Events include a screening of Ken Loach's Cathy Come Home and talks by performance artist Marcia Farquhar and campaigners Lesley Woodburn and Barry Watt. Week Four 11 to 14 March This week is curated by DIG Collective, formed of William Bock, Alberto Duman, Sophie Mason and Mark Morgan, who came together to interrogate demolition and redevelopment, ritual and nature in Hackney Central. Week Five 18 to 21 March This week is run by Focus E15 Campaign, continuing to build their movement that demands SOCIAL HOUSING, NOT SOCIAL CLEANSING. The week will be a melting pot of ideas and events, exhibiting visual materials and films about their campaign, hosting an eviction resistance workshop, open mic night, discussions and socials. Week Six 25 to 28 March The final week will feature an expanded enquiry from Fugitive Images, including politics and high fashion expressed in the Ghana Must Go bags made by Estate fashion designer Smart Urhiofe. Events include a panel discussion by and on Women, Home and Activism with Lorna & Elam Forrester, Gillian McIver, Lesley Woodburn, Emer Mary Morris, Alison Marchant, Cathy Ward,Aysen Dennis, Nela Milic, and Andrea Luka Zimmerman; a screening of Guillaume Meigneux's HLM – (Slightly Modfied Housing); readings from poet Stephen Watts; and an evening with the Authors of the Estate project contributors – Andre Anderson, Raze, Predz UK, Kayden Bell, Jade Snyper, Nathaniel Telemaque. PEER, LUX, Restless Futures, CSM. Fugitive Images are Andrea Luka Zimmerman and David Roberts, a collaborative cultural activist producing agency, with a particular interest in, and commitment to, the social organisation of urban space.

Una de las facetas legales y políticas específicas de la disputa entre España y Gran Bretaña sobre Gibraltar son las zonas marítimas a su alrededor. La disputa se extiende a las aguas alrededor de la Roca, sus zonas marítimas y la jurisdicción sobre ellas, ya que, con la excepción de las aguas del puerto, España rechaza la existencia de aguas jurisdiccionales británicas alrededor de la Roca, mientras que el Reino Unido siempre las ha reclamado y ejercido jurisdicción de facto sobre ellas. España niega la existencia de aguas pertenecientes a Gibraltar, pero, en la práctica, permite el ejercicio de la jurisdicción británica dentro de una extensión establecida unilateralmente por el Reino Unido, sin distinguir entre las aguas de la Roca y las del istmo. El Reino Unido afirma una supuesta soberanía sobre las aguas alrededor de la Roca, pero su posición inicial de que las aguas que rodean el istmo son británicas es legalmente débil. Dos factores principales explican la evidente falta de coordinación con respecto al régimen legal que rige las aguas alrededor de la Roca. El primero es estructural: está inextricablemente vinculado a los temas centrales de la disputa de soberanía, ya que las aguas son legal y judicialmente inseparables de las otras disputas sobre la cesión de la ciudad, puerto, peñón e istmo, así como de la doctrina de la ONU. en descolonización. El otro factor es temporal: la falta de canales institucionales u otros canales de diálogo para alentar a las partes a abordar cuestiones prácticas de coexistencia y jurisdicción en las aguas. Esto explica la imposibilidad de llegar a un entendimiento sobre las aguas e incluso para alcanzar un modus vivendi simple y provisional sobre el régimen que rige la navegación en ellas. Con el Brexit, sin embargo, se han abierto otras perspectivas de futuro para eventuales acuerdos y coordinación en las aguas, a través del Protocolo sobre Gibraltar del Acuerdo de Retirada de Reino Unido de la UE y los Memorandos de cooperación. La posición de la "costa seca" española no es tan legalmente sólida con respecto a las aguas como a otros aspectos de la disputa, y además debilita la reclamación de España en su conjunto. Esta teoría es de alguna manera incompatible con la práctica española y, además, parece ser bastante joven, ya que se estableció en la década de 1960 durante la dictadura y posteriormente continuó en la democracia española. En este artículo se afirma que el problema de las aguas en torno a Gibraltar es el de la duda histórica sobre la extensión de las aguas del puerto en el frontal oeste del Peñón y el istmo: determinar el alcance hoy de las aguas del puerto y rada de Gibraltar, una vez admitido en 1968 por Reino Unido su no aplicación a las aguas más al norte denominadas "Puerto Canning". Asegurar una mayor coherencia entre la teoría y la práctica españolas en relación con la posición de España en las aguas de la bahía fortalecería la consistencia y la credibilidad de su reclamación sobre las aguas en la disputa de Gibraltar, que parece haber surgido en respuesta a la teoría de la 'costa seca' aplicada por el Reino Unido a España en ese momento Con este planteamiento, España podría considerar reformular la teoría de la costa seca, con una interpretación restrictiva del Tratado de Utrecht que considere no cedida la montaña completa, en particular la cara de levante del Peñón. De esta forma podría ofrecerse una base jurídica diferente a la teoría de la 'costa seca', con una mayor coherencia, ya que la españolidad no derivaría de la no cesión de aguas en Utrecht, sino de que el territorio del este no se cedió –como tampoco se cedió el istmo- por lo que la costa del este de la montaña y sus aguas son españolas. Esta reformulación de la 'costa seca' consistiría en la práctica en la afirmación de costa española en el istmo y este del Peñón, con consecuencias similares a las de la tesis española tradicional: negar espacios marítimos al Gibraltar británico fuera de los espacios en el interior de la Bahía. De esta forma, la reformulación que proponemos daría coherencia a la posición histórica tradicional española, que interpreta el Art X como una cesión que "no reconoce otros derechos y situaciones relativos a los espacios marítimos de Gibraltar que no estén comprendidos en el Tratado de Utrecht". Con esta lectura restrictiva del Tratado de Utrecht, se salvaguardaría en el futuro para los intereses españoles una hipotética expansión británica de espacios marítimos al este de Gibraltar. También el articulo considera la situación en descolonización de Gibraltar y la aplicabilidad la III Resolución de la III Conferencia de Naciones Unidas sobre Derecho del Mar. Igualmente se subraya la vinculación de la controversia en las aguas con la necesidad de tratamiento democrático dentro de España y con Reino Unido de los intereses esenciales británicos, que son los estratégicos, militares, de inteligencia y seguridad. Esta cuestión es probablemente la esencia última de todo el problema, y tiene un déficit democrático estructural, pues hay que contemplar involucrar a las Cortes españolas en el debate real sobre las bases militares británicas, ya que la situación de privilegio militar y estratégico de los británicos no puede mantenerse a costa de la seguridad de los españoles. En suma, con la propuesta que se realiza se pretende una argumentación coherente con la posición tradicional española sobre las aguas de la «Costa Seca», mediante una revisión interpretativa del Tratado de Utrecht y de la práctica española. ; One of the specific legal and political facets of the dispute between Spain and Great Britain over Gibraltar is the maritime areas around it. The dispute extends to the waters surrounding the Rock, its maritime zones and the jurisdiction over them, since, with the exception of the waters of the port, Spain rejects the existence of British jurisdictional waters around the Rock, while the UK has always claimed them and exercised de facto jurisdiction over them. Spain denies the existence of waters belonging to Gibraltar but, in practice, allows the exercise of British jurisdiction within an extension unilaterally established by the United Kingdom, without distinguishing between the waters of the Rock and those of the isthmus. The UK asserts an alleged sovereignty over the waters around the Rock, but its initial position that the waters surrounding the isthmus are British is legally weak. Two main factors explain the evident lack of coordination regarding the legal regime that governs the waters around the Rock. The first is structural: it is inextricably linked to the central issues of the sovereignty dispute, since the waters are legally inseparable from the other disputes over the transfer of the city, port, rock and isthmus, as well as from the UN doctrine of decolonization. The other factor is temporary: the lack of institutional channels or other channels of dialogue to encourage the parties to address practical issues of coexistence and jurisdiction in waters. This explains the impossibility of reaching an understanding about the waters and even to reach a simple and provisional modus vivendi on the regime that governs navigation in them. With Brexit, however, other future prospects have been opened for possible agreements and coordination in the waters, through the Protocol on Gibraltar of the United Kingdom's Withdrawal Agreement from the EU and the Memoranda of cooperation. The position of the Spanish "dry coast" is not as legally solid with respect to the waters as with other aspects of the dispute, and furthermore weakens the claim of Spain as a whole. This theory is somewhat incompatible with Spanish practice and, furthermore, it seems to be quite young, since it was established in the 1960s during the dictatorship and subsequently continued in Spanish democracy. This article affirms that the problem of the waters around Gibraltar is that of the historical doubt about the extent of the waters of the port on the western front of the Rock and the Isthmus: determining the scope of the waters of the port and roadstead today of Gibraltar, once admitted in 1968 by the United Kingdom its non-application to the northernmost waters called "Puerto Canning". Ensuring greater coherence between Spanish theory and practice in relation to Spain's position in the waters of the bay would strengthen the consistency and credibility of its claim on the waters in the dispute in Gibraltar, which seems to have arisen in response to the theory of the 'dry coast' applied by the United Kingdom to Spain at that time. With this approach, Spain could consider reformulating the theory of the dry coast, with a restrictive interpretation of the Treaty of Utrecht that considers the entire mountain, in particular the east face of the Rock, not to be ceded. In this way, a different legal basis could be offered to the 'dry coast' theory, with greater coherence, since the Spanish title would not derive from the non-cession of waters in Utrecht, but from the fact that the eastern territory was not ceded –nor was the isthmus given up– so the eastern coast of the mountain and its waters are Spanish. This reformulation of the 'dry coast' would consist in practice of the affirmation of the Spanish coast in the isthmus and east of the Rock, with consequences similar to those of the traditional Spanish thesis: denying maritime spaces to British Gibraltar outside the spaces in the interior of the Bay. In this way, the reformulation that is proposed would give coherence to the traditional Spanish historical position, which interprets Art X as a transfer that "does not recognize other rights and situations related to the maritime zones of Gibraltar that are not included in the Treaty of Utrecht". With this restrictive reading of the Treaty of Utrecht, a hypothetical British expansion of maritime spaces east of Gibraltar would be safeguarded in the future for Spanish interests. The article also considers the situation in decolonization of Gibraltar and the applicability of the III Resolution of the III United Nations Conference on the Law of the Sea. Likewise, the link of the controversy in the waters with the need for democratic treatment within Spain and with the United Kingdom of the essential British interests, which are strategic, military, intelligence and security, is underlined. This question is probably the ultimate essence of the whole problem, and it has a structural democratic deficit, since it is necessary to contemplate involving the Spanish Cortes in the real debate on the British military bases, since the situation of British military and strategic privilege it cannot be maintained at the expense of the security of Spain and its citizens. In short, the proposal made is intended to make an argument consistent with the traditional Spanish position on the waters of the "Dry Coast", through an interpretative review of the Treaty of Utrecht and of the Spanish practice.

The Government's Levelling Up & Regeneration Bill includes substantial planning reforms, setting out frameworks for the levelling up missions and introducing a range of devolution measures. The amendment of its "nutrient neutrality" rules was under fire from rebels and Tories, with the bill currently in the House of Lords, for blocking much-needed housebuilding. As housing targets are made advisory only and a reduction in housing requirements over the next few years, 100,000 more houses will be able to be built thanks to Michael Gove's agreement to the amendment (NC77). On the other hand, environmentalist groups are outraged by the amendment as they claim it would further increase water pollution, despite the fact that this new road has opened up the property market and will benefit the economy by approximately £18 billion. Over its 13 years in power, the Conservative Party has continuously been divided over the subject of housing. This recent change is undoubtedly a huge victory for rebels led by former cabinet minister Theresa Villiers. "It will enable thousands of new homes to be built which are currently blocked, while also securing real progress on cleaning up our waterways" according to Villiers. It has been obvious that a retreat was coming since the first sign of mutiny emerged a few weeks ago when Gove postponed a Commons vote out of fear of losing. Additionally, several of the leading Tories were furious. During Liz Truss' brief office, Sir Jake Berry, the former party chairman, fumed: "Conservatives need to deliver for the next generation if we ever expect them to vote for us." It was a key pledge in the Tories' 2019 manifesto and supporters claimed it was in keeping with Margaret Thatcher's crusade for a property-owning democracy and new homes for younger voters. Thus, Truss's Levelling Up Secretary Sir Simon Clarke blamed the failure to build more homes for the Tory vote in London collapsing, accusing the party of "pulling up the ladder" for younger voters. Contrastingly, Labour's shadow housing secretary Lisa Nandy further accused the government of being "weak", calling the move "unconscionable in the middle of a housing crisis". In accordance with regulatory requirements, Natural England and the Government are collaborating with local planning authorities (LPAs) to ensure that wastewater produced by new homes does not increase pollution in our rivers and coasts while also allowing for quicker decisions that enable the construction of the homes the nation needs. To establish the legal context for this matter, it is necessary to go back in time to 1974 when the Control of Pollution Act initially seized control of waste disposal. When it took effect, a lot of old landfills were discreetly shut down and, for the most part, forgotten about—perhaps by residents of the area. The Government now also plans to cooperate with the housing sector to make sure that larger developers contribute fairly and appropriately to this programme during the ensuing years. In order to put protected sites on the road to recovery in the most affected catchments with the highest housing demand, Natural England will develop new Protected Site Strategies, and the government will then accelerate work on full site restoration. London councils who support the amendment see it as a method for them to set their own planning fees to cover the cost of the service provided, improve performance, and solveresource and capacity shortages in local planning departments as well as to cover costs associated with the service. However, the proposal might result in a new infrastructure levy rather than more affordable housing, which would mean fewer new affordable houses. However, it would provide local authorities the authority to demand that a certain amount of the infrastructure charge be delivered on-site. In a time when there is widespread concern that poverty and health disparities have gotten worse, housing policy can either help to increase disparities in society or be a method to reduce them. According to a source in the housing sector, "This is undoubtedly good news for Britain's housing supply. The only question is why it has taken so long for the government to get around to doing something about this". The District Local Network, meanwhile, welcomed the news and pointed out that in some local areas, nutrient neutrality regulations have limited the supply of affordable homes and raised the price of new homes for purchasers. Local authorities in hundreds of protected regions across England have been encouraged to not approve any new construction that is anticipated to increase river nutrients like phosphates and nitrates, either through wastewater from new residences or runoff from construction sites. The EU first imposed such rules in an effort to stop the growth of harmful algae and other plants that can suffocate aquatic life. Existing regulations required builders to reduce increasing nutrient loads brought on by expanding populations in homes, either on-site or in other parts of the same catchment. By making investments in new wetlands or by establishing buffer zones along rivers and other watercourses, they can achieve this. This has been criticised by builders as being expensive and time-consuming. Former cabinet minister and ASI Patron Sir Brandon Lewis, MP for Great Yarmouth, told PoliticsHome Gove's proposals were welcome and a "really good move". As opposed to theoretical proposals for a long-term plan, Lewis said scrapping nutrient neutrality would allow the Government and developers to build more homes very quickly."It's not a solution to everything, but it releases 100,000 to 140,000 homes. That's a lot of homes, a lot of jobs, and a lot of opportunity." The neutrality announcement also included a £280 million increase in support in Natural England's nutrient reduction programme, which helps builders reduce the impact of developments on water pollution. Additionally, farmers and water businesses will receive incentives totaling £166 million for slurry infrastructure. Katie-Jo Luxton, director of conservation at the Royal Society for the Protection of Birds, said: "If nutrient neutrality rules are scrapped, pollution will accumulate unchecked and our rivers face total ecological collapse." In agreement with Luxton, Doug Parr, policy director at Greenpeace UK said "Who would look at our sickly, sewage-infested rivers and conclude that what they need is weaker pollution rules?". He acknowledged that it would necessitate requiring water companies and home builders to utilise their revenues to upgrade treatment facilities and pipes to the level that a modern, functional nation would demand. Developers contend that farming is a considerably greater source to the pollution in question while asserting that Natural England is enforcing the regulations in such a severe manner that they have been compelled to halt the construction of up to 120,000 new houses. In response to protests from developers, ministers introduced a mitigation programme in 2022 that allowed builders to purchase "credits" in order to obtain clearance for their projects. However, according to those developers, the procedure for buying such credits has occasionally resulted in unforeseen repercussions, such as the acquisition of farmland to put it out of production in an effort to lessen water run-off. In order to reduce the likelihood of slurry leaks, they will provide payments totaling around £400 million to farmers and waterbusinesses. They will also spend about an additional £300 million assisting developers in reducing the effects of their projects. According to the Dasgupta review, investing in nature leads to wealth since it serves as the foundation for all we do. Leonardo Da Vinci once remarked that "water is the driving force of all nature" and that no society can function effectively without it. Nutrient pollution does not affect the bulk of house projects nationwide, but in 74 of England's 333 Local Authorities, pollution levels in some areas with abundant natural beauty are so high that additional mitigation measures are required. However, along with the elimination of the nutrient neutrality rules, new environmental measures will be implemented, such as increasing investment in and developing Natural England's "Nutrient Mitigation Scheme" (NMS), a programme that enables developers to purchase credits to offset nutrient pollution from housing development. Therefore, while the government moves forward with its housing ambitions, the neutrality statement has in fact slowed down environmental initiatives. To improve opportunity and the nation's environment, however, a number of mechanisms have been adopted to absorb the loss when pollutants and houses are built. In conclusion, despite objections from environmental groups, the amendment that was agreed upon was generally a good decision. Mr. Gove thanked backbenchers in a statement for "their hard work and support to drive forward these much-needed changes to create a planning system that works for all". More affordable housing offers a respite from the dark clouds of rising interest rates and inflation. So, while still investing in a healthy environment, we can see how the removal of the "nutrient neutrality" laws will be good for the economy and for the people in the long term.

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It has been a very exciting year for social protection! In 2019, my weekly social protection links newsletter reviewed 1042 materials in 43 editions. So here is a personal selection of papers articulated around 10 major themes. Enjoy!

1. Economic and other long-term effects

Daidone et al have a great article summarizing and explaining the economic effects of cash transfers in 7 African countries. Egger et al add another precious data point on the multiplier effects of cash transfers (I counted 12 such points for the moment): in Kenya, every $ injected generates $2.6 in the local economy.

Blattman et al show that after 5 years, a one-off cash grants in Ethiopia has fading effects. Similarly, in Malawi Baird et al estimate that the impact on reduced fertility of an unconditional cash transfers on adolescent girls rapidly vanished.

In Mexico, after 20 years of operations cash transfers ex-beneficiaries showed higher ownership of durable assets (Aguilar et al); 49.2% of them experienced upward mobility (Yaschine et al); they grew 2.8-4.1cm taller and have 5.3-5.7 more years of schooling than their parents (Gutierrez et al), with enrollment in secondary school increasing by 5-10 percentage points over grades 7-12 (Behrman et al). A 10-country review by Millan et al found that the evidence is strong on school completion, more mixed on learning, and limited on employment. Another paper by Millan et al estimate that 13 years after its inception, transfers in Honduras increased secondary education completion by 50%, but also rose the chance of migration by 3-7 percentage points.

2. Health, nutrition and education

Klein et al show that cash transfer participants in Buenos Aires showed higher success rates against tuberculosis (TB); yet Rudgard et al estimate that making transfers "TB-sensitive" would require an additional budget between $165M and $298M per country. Choko et al showed that in Malawi cash plus HIV self-test kits increased HIV anti-retroviral therapy compared to other solutions. Palermo et al find that in Ghana, combining cash and health measures increased enrolment in health insurance in the treatment group from an average of 37.4% to 46.6%.

In Ecuador, Moncayo et al show that a 1% increase in the coverage of cash transfers decreases mortality from malnutrition by about 3%. In Nigeria, Okeke and Abubakar estimate that cash reduced mortality of children in utero by at least 20%. Celhay et al found that cash increased the survival rates of birth cohorts exposed to the program by up to 14.7%. and Dow et al find that in the US, a 10% increase in the Earned Income Tax Credit or in the minimum wage reduces suicides between 3.6 and 5.5%.

In Ghana, Gelli et al found that the national school meals program improved stunting among children of 5-8 years (effect size: 0.12 standard deviations). Neufeld et al on the history of nutrition evidence on cash transfers in Mexico. And a paper by Evans and Yuan shows that girl-targeted versus general interventions in education seem to deliver similar gains, including featuring cash transfers both at the top and bottom among the most effective interventions.

3. Gender

Peterman et al summarize the impacts of safety nets on gender in Africa: safety nets perform well in reducing physical violence as well as improving psychological well-being, dietary diversity and savings. But changes in labor force participation are minimal. In terms of toolkits, FAO produced great guidelines on gender-sensitive cash transfers and public works.

A review of evidence on social assistance and intimate partner violence (IPV) by Hidrobo and Roy shows reductions in physical violence between 25-41% in Bangladesh, Ecuador, and Mali. Another brief by Heise summarizes results from 22 studies across 13 countries.

4. Crime

Tuttle shows that banning convicted drug felons from SNAP food stamps in the United States makes them more likely to return to jail. Sviatschi estimates that in Peru, cash transfers reduced drug production. And in Brazil, Machado et al find that Bolsa reduced homicide rate and hospitalizations due to violence by 8-25%.

5. Crises

Barca and Beazley estimate that it takes between 2 weeks to 14 months to scale up social protection in response to natural disasters. Bruck et al show that a new generation of 7 high-quality evaluations sheds light on social protection in fragile and displacement settings. Cherrier et al produced an excellent compendium on humanitarian-social protection linkages, while Seyfert et examine the trade-offs of integrating refugees into national safety nets.

6. Universality and targeting

A new book by Gentilini et al offers a framework to navigate the analytics, evidence and practices on universal basic income (UBI), while Banerjee et al discuss how UBI may address barriers like lack of credit, insurance or psychological factors among low-income people. Jolliffe et al show that SNAP, the American "floor for the poorest", has been sinking over the past 30 years.

ILO and UNICEF have an overview note on "universal" child grants present in 21 countries, while Kidd and Athias offer a critique of proxy means testing. In Indonesia, Tohari et al estimates that the poverty-based unified database of beneficiaries improved the chance of participating in 3 core programs by 117%, while Bah et al estimate that if all households were included in such database undercoverage would be reduced by one-third. Bonus: Ndiaye et al trace the evolution of the national social registry in Senegal.

7. Insurance and labor markets

Packard et al examines how social protection could be adapted to the changing nature of work, while Jorgensen and Siegel unveil social risk management 2.0. Guven shows that in Africa only 10.6% of Africa's working-age population contributes to pension schemes. The ILO has a fascinating "living document" laying out a number of options disaggregated by occupation.

A review of minimum wages in high-income countries by Dube finds "… muted effect of minimum wages on employment, while significantly increasing the earnings of low paid workers". However, a new compilation of evidence on minimum wage in low and middle-income countries by Neumark and Corella finds that "… when minimum wages are binding and enforced, and when they apply to vulnerable workers, the disemployment effects are most apparent".

8. Tech and financial inclusion

Gelb and Mukherjee take stock of lessons from India's biometric ID (Aadhaar) in providing inclusive services; Masino and Nino-Zarazua show that transitioning to electronic cash payments in Mexico increased households' access to formal financial services. In South Africa, however, Torkelson documents abuses in using cash transfers as loan collateral by a financial company delivering cash itself.

9. Political economy

Hickey et al have an amazing open-access book on the political economy of cash transfers in Africa. Mosec and Mo found that in Pakistan those receiving BISP cash transfers increased support for their political leaders and institutions, while in typhoon-hit Fiji Rios et al show that people receiving cash transfers are up to 20% more likely to be very satisfied with the government than non-recipients. In Brazil and Turkey, Zucco et al show that conditional transfers are only marginally more popular than similar unconditional transfers. Ciminelli et al find that reforms generating large short-term adverse distributional effects are associated with electoral costs for politicians. In Mexico, Cantu documents that cash-vouchers to be used in local supermarkets were provided in exchange for electoral support.

10. Cash plus and cash versus….

In Bihar, Khemani et al asked whether people prefer cash or other services: only 13% chose cash instead of spending on public health and nutrition; in contrast, if cash came in lieu of improving roads, preference for cash rose to 35% (see counter views). In Mozambique, De Walque and Valente compare the effects of a conditional cash transfer program with the sole provision of information to parents on school attendance: information provision is as large as 75% of the effect of the CCT.

Two papers – one on Ghana by Banerjee et al and another on Uganda by Sedlmayr et al – points to the power of combining cash transfers with assets and complementary measures (as opposed to individual components). Also, Carneiro et al evaluate an integrated cash program for 3,600 mothers in Northern Nigeria: after 2-4 years, the program reduced stunting by 8%. Bonus: Bedoya et al show that a package of transfers and assets in Afghanistan increased consumption by 30% and poverty fell from 82 to 62%.

















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Ugo Gentilini
Global Lead for Social Assistance, World Bank
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The purpose of this thesis is to explore trade union agency and its limits in an African country that is highly dependent on oil. The overall research question is: What are the opportunities and constraints to trade union agency in Nigeria? This case study of the Nigerian trade unions focuses on the 2012 fuel subsidy protests that constituted among the biggest popular mobilisations in Nigerian history. Many of the Nigerian trade unions' achievements over the last decades relate to their leading role in the recurring and successful resistance against fuel subsidy removals. This is widely recognised, but insufficiently understood, and the unions are both over- and under-estimated in terms of their capacities. The thesis addresses a research gap on African trade unions. It is motivated by an apparent paradox. On one hand, are theoretical dismissals of the relevance of trade unions, in assuming that there is a limited civic agency and space for trade unions in African states and in petro-economies. On the other, are reports of widespread labour rights abuses from many African governments and employers, undoubtedly due to the significance of the unions. Additionally, whereas emerging studies of civic agency in Africa tend to focus on relatively disempowered groups and informal labour, the focus on the strategically positioned trade unions into the analysis opens for a renewed conversation about state–society relations, the constitution of power and discussions about the capacities of social actors to engage with structures. Theoretically, the thesis engages with the concepts of agency and power. Power is understood as inherent properties or capacities of an actor, while agency concerns the subjective, reflexive and purposeful realisation of these capacities. Agency is further considered as relational, contextual and historical. In understanding the unions' contexts and relations, the thesis emphasises a holistic understanding of labour's multiple roles and relations in what I have called the 'labour triangle': state, market and society. Methodologically I have used an extended case method, which is reflexive in nature, combines fieldwork and interviews with theoretical explorations, and implies moving between scales and levels. As agency is rooted in history, the introductory chapter emphasises the specific historical formation of state, market and society in Nigeria. The Nigerian state is characterised by prebendal elite politics, a federalised and divided governance system with divisions according to regions and ethnicities, as well as parallel social logics of the civic and the 'primordial' publics. The unions are rooted in a modern, civic public. Although the state has attempted to control the unions, they operate largely autonomously. The Nigerian economy is dominated by oil and a large informal sector, and there are deep class divisions horizontally, between the haves and the have-nots; the elites and the popular masses. Additionally, there are social divisions vertically in terms of ethnicity, religion and region. Although these divisions have at times disturbed union efficiency and the relevance of class identity for mobilisation, the unions largely cut through these separations. Within the unions, ideological divisions between radical and reformist are more prominent. While the oil resources have fuelled the distanced relationship between state and citizen, a growing sense of injustice caused by the lack of redistribution and of popular benefits from the oil resources has been a source for trade unions' mobilising power. This, together with the workers' strategic position in the oil economy, allows the unions a particularly strong structural power. The thesis consists of three articles. The first article – Nigerian unions between the street and Aso Rock: The role of the Nigerian trade unions in the 2012 fuel subsidy protests – critically examines the trade unions' contested positions and actions during the 2012 protests. Whereas unionists described the outcome as a victory and demonstration of popular sovereignty, fellow protesters expressed anger towards the unions for unfulfilled democratic opportunities and accused the unions of succumbing to bribery. The article shows in practice how the unions' capacities to mobilise, strike and negotiate were instrumental in the reinstatement of the subsidy, and also how the unions' agency is both enabled and constrained by their embeddedness in the state, society and the market. The second article – Casualisation and conflict in the Niger Delta: Nigerian oil workers' unions between companies and communities – explores the particular opportunities and constraints to organised oil workers' actions. Although the 2012 fuel subsidy protests mobilised an unprecedented number of people on the streets, the government did not call for negotiations until the oil unions threatened to shut down oil production. However, production was never shut down, and the oil unions were criticised for 'empty threats' and for abandoning their historical democratic and social role. Based on the premise that the conditions for labour actions are found at the local and industrial workplace levels, the paper explores how processes of informalisation of labour (casualisation) and conflict interlink and affect the local labour regime and the oil unions' powers in the Niger Delta. It shows how the labour fragmentations and erosions of labour power from casualisation are exacerbated when unfolding into this context of conflict and social fragmentation. Despite the oil unions' strategic position in the oil industry and their relatively high union density, these processes have challenged both their capacity and will to mobilise, strike and bargain. The third article – Popular protest against fuel subsidy removal: Nigerian trade unions as mediator of a social contract – explores the popular idea that cheap fuel is an economic right for Nigerian citizens, and is part of a social contract. In contrast to perspectives that underscore the lack of civic opportunities in the relations between the state and its citizens in Nigeria, the article proposes that the protesters asserted and claimed deeper citizenship. They did so by rallying behind the fuel subsidy as a social right, and also by utilising civil rights to bargain and political rights to participate. Here, the trade unions played a critical and mediating role, based in their specific industrial citizenship, with collective forms of representation, organising and bargaining. This social contract is fragile however, and the unions' roles as mediators of this social contract are both critical and contested. In addition to expanding our understanding of an African trade union in an oil-dependent economy, this thesis opens for a renewed conversation about state–society relations, power and agency. Whereas agency studies from Africa have focused on relatively powerless actors and the tactical agency of getting by, studying the agency of the relatively powerful unions reveals their ability to influence the surrounding structures. Trade unions have strategic powers in relation to state, market and society in their ability to mobilise socially, hurt the economy through strike action and negotiate with elites in state and market. This allows them to play a far greater role than their relative size suggests. Although Nigeria is among the most difficult countries for unions to operate in, the Nigerian trade unions have contributed to ensuring social benefits to Nigerians through cheap fuel, and they have been a counterforce to the expansion of informal and patronage relations at the workplace. They have additionally contributed to strengthening civic relations and state institutions through a mediating role between state and citizen. The study clearly shows the need to engage with trade unions in the study of power and politics in Africa. ; Et tilsynelatende paradoks har motivert denne avhandlingen: På den ene siden avvises fagbevegelsens relevans i afrikanske land og i oljeøkonomier. Teorier hevder at sosialt aktørskap og aktivt medborgerskap har begrensede muligheter i slike kontekster. Det antas også at fagbevegelser har liten betydning på grunn av at lønnsarbeidere er få i økonomier som er lite industrialiserte og har store uformelle sektorer. På den andre siden vitner innsatsen fra stater og næringsliv for å begrense fagorganisering og fagbevegelsens handlingsrom – indikert ved utbredte brudd på faglige rettigheter i afrikanske land – om at fagbevegelsens i praksis anses som (potensielt) viktige og mektige. Mange afrikanske fagbevegelser opplever også press fra andre sivilsamfunnsorganisasjoner om å engasjere seg i en rekke sosiale, økonomiske og politiske spørsmål, utfra forventninger om at de er spesielt effektive endringsagenter. Betydningen av afrikansk fagbevegelse er både over- og undervurdert, og fagbevegelsers konkrete roller i Afrika er utilstrekkelig forstått. Denne avhandlingen bidrar til å fylle et tomrom i forskningen. Formålet med avhandlingen er å undersøke fagbevegelsens vilje og evne til påvirkning i et oljeavhengig afrikansk land gjennom en case-studie fra Nigeria. Det overordnede forskningsspørsmålet er: Hvilke muligheter og begrensninger har nigeriansk fagbevegelse for aktørskap? Fokuset på fagbevegelsen, med sin strategiske politiske, økonomiske og sosiale posisjon, åpner også for en fornyet analyse om sosialt aktørskap, og om forhold mellom stat og samfunn i Afrika.

In the past decades, the issues in real estate have received an increasing amount of attention worldwide. One of the main reasons is that the boom-bust cycles in real estate markets were attributed to the underlying causes of numerous financial crises, such as the Nordic banking crisis in the early 1990s, Japan's "Lost Decade" of 1991–2000, the East Asian Financial Crisis in 1997 and the recent global financial crisis erupted in the American 2007 (Bordo and Jeanne, 2002; Crowe et al., 2013; Hartmann, 2015; Reinhart and Rogoff, 2009). Real estate is deemed to be an important factor in the real economy as it makes a major contribution to GDP and provides prosperity and jobs in most countries. In addition, real estate also plays a crucial role in the financial system, since construction projects and residential property purchases are usually credit-financed. Leveraged banks rely heavily on real estate collateral to reduce the risk of much f their household and commercial lending. A widespread downturn in property prices will have a severe impact on the financial stability. Since the explosion of the global financial crisis in 2007, a considerable number of economic models and methods have been designed specifically to anatomize the root causes and key events of it. As a part of the growing body of literature, the focus of this study centres on the old question of what we can learn from this crisis. However, this thesis attempts to provide different insights by employing a newly developed empirical method and economic concepts. There are several lessons that we can learn from the financial crisis. First, countries should watch for early warning and now-casting hints signalling a future crisis. As the crisis in many countries was caused by excessive increases in property prices and/or rapid credit growth, one of the major tasks is to develop renewed empirical methods and econometric tests to detect excessive asset price developments. Meanwhile, these methods are of particular importance in the sense of macroprudential policy. Broadly speaking, macroprudential policy is seen as aiming at financial stability. In terms of the specific goals of macroprudential policy, the general view is that it is all about limiting the risk and costs of systemic crises. Since boom-bust cycles in real estate markets have been major factors in systemic financial crises and therefore need to be at the forefront of macroprudential policy (Hartmann, 2015). Against this background, we employ the newly developed recursive unit root tests to spot the beginning and the end of potential speculative bubbles in the Chinese and German housing price cycle. Because both countries have experienced large markup in the aftermath of the global financial crisis of 2007-2009, there are increasing worries that they might be destined to a similar fate. Nevertheless, we find that actual house prices are not to be disconnected significantly from underlying economic fundamentals and there is no evidence of an emerging speculative housing bubble at the present time in China and Germany. Further to this, we also investigate house price developments across other OECD countries. In contrast to Germany, the majority of OECD countries, such as Ireland, New Zealand, Spain, the Netherlands, the UK and the US, have experienced strong house price growth in the early 2000s, which cumulated in 2007–2008 into an astounding burst of speculative house price bubbles. Aiming to assess the genuine validity and reliability of the univariate screening toolkit, we also provide the test statistics for these countries. The test results deliver timely warnings of underlying misalignments, vulnerabilities and tail risks that predisposed the international housing market to the financial crisis in 2007–2009. The second lesson we could learn is that policymakers should also be mindful of the channels through which the financial crisis erupted. Since the explosion of the crisis in 2007, most of the blame has been placed on the regulatory authorities and investment banks. Nevertheless, in the instance of the subprime mortgage catastrophe, we should not point the finger only at them. Rather, this crisis was the collective creation of the world's central banks, homeowners, mortgage lenders and investors (Petroff, 2007). Against this background, this thesis also attempts to scrutinize the housing investment behaviour of households. Based on Coeurdacier et al.'s(2011) earlier work, we develop a stylised stochastic model to show that risky steady state house prices have a significant impact on housing investment choice. With increasing risk from aggregate income, the financial market and the housing market, the model predicts that agents tend to invest more in housing and financial assets. We also address the issue of housing investment from the perspective of housing affordability in a dynamic life-cycle modelling framework. The main purpose is to assess quantitatively the impact of the affordability constraints on households' optimal consumption, mortgage, portfolio choices and poverty status over the lifetime. Meanwhile, we also investigate the interaction between borrower-based macroprudential policies and social policies aimed at improving poverty and fostering home ownership and credit availability. Through studies of different scenarios, we find that the affordability constraints are crucial determinants of households' investment behaviour and their poverty status in both prime and subprime mortgage markets. Moreover, the sensitivity analysis implies that in light of the age profile of households and features of mortgage credit markets, the magnitudes of the borrower-based macroprudential policies are needed to be carefully assessed in order to minimise the potential conflicts with other social policies. ; In den vergangenen Jahrzehnten haben die Immobilienprobleme zunehmende Aufmerksamkeit weltweit erhalten. Einer der Hauptgründe dafür ist, dass der Boom-Bust-Zyklus auf den Immobilienmärkten den eigentlichen Ursachen der zahlreichen Finanzkrisen zugeordnet wurde, wie zum Beispiel der nordischen Bankenkrise in den frühen 1990er Jahren, Japans "verlorenem Jahrzehnt" von 1991 bis 2000, der ostasiatischen Finanzkrise im Jahr 1997 und der jüngsten globalen Finanzkrise, die in Amerika 2007 ausbrach (Bordo and Jeanne, 2002; Crowe et al., 2013; Hartmann, 2015; Reinhart and Rogoff, 2009). Immobilien gelten als ein wichtiger Faktor in der Realwirtschaft, da sie einen wichtigen Beitrag zum BIP leisten und zu Wohlstand und Arbeitschancen in den meisten Ländern beitragen. Darüber hinaus spielen Immobilien auch eine entscheidende Rolle im Finanzsystem, da Bauvorhaben und der Kauf von Wohneigentum in der Regel mit Hilfe von Krediten finanziert werden. Mit Fremdkapital finanzierte Banken verlassen sich stark auf Immobiliensicherheiten, um das Risiko der Privathaushalts- und Gewerbekredite zu reduzieren. Ein umfassender Rückgang der Immobilienpreise hat einen starken Einfluss auf die Stabilität des Finanzsystems. Seit dem Ausbruch der globalen Finanzkrise im Jahr 2007, wurden eine beträchtliche Anzahl von Wirtschaftsmodellen und Methoden speziell entwickelt, um die Ursachen und deren Schlüsselereignisse analysieren zu können. Als Teil der wachsenden Ansammlung von Literatur fokussiert sich diese Studie auf die alte Frage, was wir aus dieser Krise lernen können. Diese Doktorarbeit versucht allerdings unterschiedliche Einblicke durch Einsatz einer neu entwickelten empirischen Methode und wirtschaftlicher Konzepte anzubieten. Es gibt einige Lektionen, die wir aus der Finanzkrise lernen können. Zunächst sollten die Länder die Frühwarnungen und kurzfristigen Hinweise, die eine künftige Krise signalisieren, dringend beachten. Da die Krise in vielen Ländern von übermäßigem Immobilien-Preisanstieg und/oder rasantem Kreditwachstum verursacht wurde, ist es eine der wichtigsten Aufgaben, erneuerte empirische Methoden und ökonometrische Tests zu entwickeln, um einen übermäßigen Anstieg der Vermögenspreise zu erkennen. Zugleich sind diese ökonometrischen Tests im Sinne der makroprudenziellen Politik von besonderer Bedeutung, weil Boom-Bust-Zyklen an den Immobilienmärkten die Hauptfaktoren in systemischen Finanzkrisen darstellen (Hartmann, 2015). Allgemein gesprochen kann makroprudenzielle Politik als Ausrichtung auf Finanzstabilität gesehen werden. In Bezug auf die spezifischen Ziele der makroprudenziellen Politik ist die allgemeine Sicht, dass es sich um die Begrenzung der Risiken und Kosten der systemischen Krisen handelt. Vor diesem Hintergrund verwenden wir die neu entwickelten rekursiven Einheitswurzeltests, um den Anfang und das Ende der möglichen Spekulationsblasen im chinesischen und deutschen Immobilienpreiszyklus herauszufinden. Da beide Länder starke Preiserhöhungen nach der globalen Finanzkrise von 2007-2009 erlebt haben, gibt es zunehmende Sorge, dass ihnen ein ähnliches Schicksal bestimmt sein könnte. Allerdings finden wir, dass die aktuellen Immobilienpreise nicht von den wirtschaftlichen Fundamentalfaktoren deutlich zu trennen sind, und es gibt zurzeit keine Hinweise auf eine aufkommende spekulative Immobilienblase in China und Deutschland. Überdies haben wir Immobilienpreisentwicklung in den anderen OECD-Ländern geprüft. Im Gegensatz zu Deutschland haben die meisten OECD-Länder, wie Irland, Neuseeland, Spanien, die Niederlande, Großbritannien und die USA, ein starkes Immobilienpreiswachstum in den frühen 2000er Jahren erlebt, das in den Jahren 2007-2008 kumulierte und zu dem erstaunlichen Platzen von spekulativen Immobilienpreisblasen geführt hat. Um die echte Gültigkeit und Zuverlässigkeit des eindimensionalen Screening-Toolkit zu belegen, legen wir auch die Untersuchungsstatistiken für diese Länder vor. Der Untersuchungsnachweis liefert rechtzeitige Warnungen vor zugrunde liegender Falschausrichtung, Schwachstellen und Restrisiken, die den internationalen Immobilienmarkt in der Finanzkrise der Jahre 2007-2009 fehlgelenkt haben. In der zweiten Lektion erfahren wir, dass die politischen Entscheidungsträger sich der Kanäle bewusst sein sollten, durch die die Finanzkrise ausgebrochen ist. Seit dem Ausbruch der Krise im Jahr 2007 wurden die Vorwürfe überwiegend gegen die Regulierungsbehörden und Investmentbanken erhoben. Dennoch sollten wir im Falle der Subprime-Hypothekenkrise nicht nur mit dem Finger auf diese zeigen. Diese Krise war eigentlich die kollektive Erschaffung der weltweiten Zentralbanken, Hausbesitzer, Kreditgeber und Investoren (Petroff, 2007). Vor diesem Hintergrund versucht diese Arbeit auch das Investitionsverhalten der Haushalte in Immobilien eingehend zu untersuchen. Basierend auf Coeurdacier et al.'s (2011) früherer Arbeit entwickeln wir einem stilisierten stochastischen Modell um zu zeigen, dass riskante stationäre Immobilienpreise einen wesentlichen Einfluss auf das Wahlverhalten bei Immobilieninvestition haben. Mit zunehmendem Risiko aus dem Gesamteinkommen, dem Finanzmarkt und dem Immobilienmarkt prognostiziert das Modell, dass Agenten tendenziell mehr in Immobilien und Finanzanlagen investieren. Wir befassen uns auch mit der Frage der Immobilieninvestitionen aus der Sicht der Immobilienerschwinglichkeit in einem dynamischen Lebenszyklus des Modellierungsrahmens. Der Hauptzweck besteht darin, die Auswirkungen der Erschwinglichkeitsbeschränkungen auf den optimalen Konsum, die Portfolioauswahl, die Hypothek und den Armutsstatus der privaten Haushalte über die gesamte Lebensdauer quantitativ zu beurteilen. Außerdem untersuchen wir auch die Interaktion zwischen Kreditnehmerbasierte makroprudenzielle Maßnahmen und sozialpolitischen Maßnahmen zur Verbesserung der Armut und zur Förderung von Wohneigentum sowie Kreditverfügbarkeit. Durch Untersuchungen von verschiedenen Szenarien verdeutlichen die Ergebnisse der Modellkalibrierung, dass die Erschwinglichkeitseinschränkungen entscheidende Faktoren für Investitionsverhalten der Haushalte und ihren Armutstatus im Prime und im Subprime-Hypothekenmarkt sind. Darüber hinaus impliziert die Sensitivitätsanalyse, dass angesichts des Altersprofiles von Haushalten und die Grundzüge von Hypothekenmärkten die Einflußgrößen der Kreditnehmerbasierten makroprudenziellen Maßnahmen sorgfältig beurteilt werden müssen, um mögliche Konflikte mit anderen Sozialpolitiken zu minimieren.

[spa] La obra del colombiano José Alejandro Restrepo es monumental. No solo por la hondura y complejidad de los problemas estéticos, históricos y artísticos que aborda, sino porque su actividad creadora es incansable, constante y llena de sorpresivos encuentros con lo real y con lo absurdo de lo real. La investigación parte de los inicios en el arte de Restrepo, indagando en las razones por las que ha llegado al escenario de la producción artística y cultural. José Alejandro Restrepo nació en Paris, quizás por la casualidad de la vida que llevo a su padre a vivir en la ciudad de los poetas y los artistas en 1959. Pese a que es parisino de nacimiento su trabajo se ha centrado en Bogotá, la capital de la Republica de Colombia. Inició sus estudios en Medicina, de donde se extrae ese interés perpetuo en el cuerpo como escenario de los encuentros, no solo de los circuitos y los tendones y fluidos, sino de las narrativas, los símbolos y las historias. En Paris asiste a los seminarios de Michel Foucault, historiador y filósofo francés que encabeza la lista de una buena cantidad de intelectuales nacidos en la posguerra con intereses renovados que se enmarcan en una filosofía del desencanto frente al proyecto moderno, son sus grandes ideales y grandes palabras: progreso, libertad, felicidad. Allí también conocerá al filósofo Gilles Deleuze, una de las personalidades más interesantes en esta pléyade de pensadores que inician una auténtica revolución en el pensamiento de su época. Con estos intereses descubiertos al lado de los pensadores franceses, regresa a Colombia, para trabajar con artistas de gran auge en el momento como Maria Teresa Hincapie, allí descubrirá su interés por la música, el teatro, el tiempo-duración y también las paradojas. La investigación busca ahondar en tres ejes del largo y riguroso despliegue artístico de Restrepo. El primero es Transhistorias, una autentica fabulación de lo que es el poder de la narrativa y la descripción y clasificación, en la escritura de la historia y la afectación que tiene esta en Colombia. La mirada sobre América cambia a la luz de quien esté narrando el discurso. Del mismo modo, la ciencia europea se pone en contradicción frente a las ficciones que se mezclan al factico conocimiento de la naturaleza que los grandes sabios proponen. El segundo módulo plantea siguiendo el contrapunteo del módulo anterior, la idea de que la historia es repetición y persistencia y que el progreso no es más que una entelequia. En este caso la fase de interés para Jose Alejandro Restrepo es el Barroco, no estudiado como un periodo de la historia del arte que va de 1600 a 1740, sino como acto operativo y así mismo como un aura fría, es decir, un Barroco que circula y que conecta creando chispas sorprendentes con asuntos como la violencia en Colombia. El Barroco es un estilo de pliegues abiertos y laberintos que se arraiga al modo de vida de los colombianos y puede percibirse en la literatura, la gastronomía, los usos cotidianos pero también en los absurdos de la guerra. La Gran Obra de José Alejandro Restrepo es Iconomia del año 2,000, esta obra engloba las anteriores investigaciones que el artista ha realizado con suma paciencia y rigor de arqueólogo de los relatos. Se divide en: Iconoclastia e Iconofilia. En esta obra se entretejen y se reviven los problemas históricos desarrollados en los inicios del cristianismo, cuando se desató la pugna iconoclasta en Bizancio. Restrepo llega a la conclusión de que el primer sistema económico es así mismo la administración de la imagen de Dios. De ello se sigue que en la Bizancio del siglo VIII, era lo mismo iconomia que economía, se administraba igual el flujo de dinero que el flujo de la imagen. Los iconoclastas, bando político contrario a quienes apoyan la idea de que las imágenes ayuda a los iletrados a comprender las escrituras, no eran muy diferentes de ellos. Ambos en si se muestran como grandes iconólatras y como grandes escritores y descriptores de signos visuales. Los tres ejes de trabajo se hallan conectados por los problemas de: la escritura de la historia, las grietas y rupturas de los discursos y los intersticios por donde se fugan los relatos que el poder construye. El clamor de la razón remite a ese teatro mundo donde la razón ha soñado y en este caso clama por una nueva voz y un pensamiento propio donde puede ser hallada más allá de la historia contada hasta ahora. ; [eng] The work of Colombian José Alejandro Restrepo is monumental. Not only for the depth and complexity of the aesthetic, historic and artistic issues addressed, but because his creative activity is tireless, constant and full of surprising encounters with reality and the absurdity reality. Research in the early part of the art of Restrepo, investigating the reasons why it has reached the stage of artistic and cultural production. José Alejandro Restrepo was born in Paris, perhaps by chance in life that led his father to live in the city of poets and artists in 1959. Though birth is Paris has focused its work in Bogota, the capital of the Republic of Colombia. He began his studies in medicine, where the perpetual interest is extracted in the body as the scene of the encounters, not just circuits and tendons and fluids, but the narratives, symbols and stories. In Paris attends seminars Michel Foucault, French historian and philosopher who tops the list of a good number of intellectuals born after the war with renewed interest that are part of a philosophy of disenchantment with the modern project, are its high ideals and great words, progress, freedom, happiness. There will also meet the philosopher Gilles Deleuze, one of the most interesting personalities in this galaxy of thinkers that initiate a revolution in the thinking of his time . With these discovered interests alongside the French thinkers, returns to Colombia to work with artists of boom at the time as Maria Teresa Hincapie, there discover their interest in music, theater, time-duration and paradoxes. The research aims to delve into three axes of long and rigorous artistic display of Restrepo. The first is TransHistorias, a real fantasy of what the power of narrative and description and classification, in the writing of history and the effects that has this in Colombia. The look on America changed in the light of who is narrating the speech. Similarly, European science is put at odds against the fictions that mix the factual knowledge of nature that the great sages proposed. The second module poses following the counterpoint of the previous module, the idea that history is repeating and persistence and that progress is but a pipe dream. In this case the phase of interest to Jose Alejandro Restrepo is the Baroque, not studied as a period of art history ranging from 1600 to 1740, but as operative act and himself as a cold aura, ie a Baroque that flows and creating amazing sparks connecting with issues such as violence in Colombia. The Baroque is a style of open folds and mazes that is rooted way of life of the citizens and can be seen in the literature, gastronomy, but also in everyday uses the absurdities of war. The Great Work of José Alejandro Restrepo is Iconomía the year 2000, this Investigation covers the latest research that the artist has done with great patience and rigor of archaeologist stories. It is divided into: Iconoclasm and Iconophilia. In this work are interwoven and developed historical problems are revived in the early days of Christianity, when the iconoclastic conflict in Byzantium broke. Restrepo concludes that the first economic system is likewise managing the image of God. It follows that in the eighth century Byzantium, which was the same Iconomía economy, the flow of money flow in. administered equally. The iconoclasts, opposite political side to support the idea that the images helps to understand the scriptures illiterate, were not very different from them. Both in itself is as great as iconolaters descriptors great writers and visual signs. The three areas of work are connected with the problems of: the writing of history, the cracks and ruptures of the speeches and the interstices where the stories are leaking power constructs. The clamour of reason refers to the theater world where reason has dreamed and in this case cries out for a new voice and a thought which itself can be found beyond the story told so far.

RIJEČ UREDNIŠTVANa svojoj sjednici 17. srpnja 2003. godine Vlada Republike Hrvatske donijela je Nacionalnu šumarsku politiku i strategiju. S obzirom na sve očitije klimatske promjene koje traže novi odnos prema prirodi i okolišu, na manjkavosti važeće Nacinalne šumarske politike i strategije šumarstva, ali i po našoj ocjeni na neadekvatno uključivanje šumarstva u narodno gospodarstvo, je li i vrijeme za promjene u važećoj Nacionalnoj šumarskoj politici i strategiji? Imamo li uzore? Gledajući šumarske politike u relevantnim zemljama u kojima je šumarstvo značajna grana gospodarstva, razvidno je da se one ne mogu doslovno kopirati. U brošuri Šumarska politika Sabadi (1992) nakon analize Šumarske politike u Njemačkoj i Švicarskoj, navodi kako je očito "da svaka zemlja ima svoj oblik šumarske politike koji joj odgovara s obzirom na gospodarski i politički poredak, filozofiju te utjecaj pojedinaca i grupa na državnu vlast". No, nesporno je da je svaka šumarska politika integralni dio narodnog gospodarstva. Najvažnija faza u stvaranju nacionalne šumarske politike je njezino uključivanje i integracija s ostalim narodnim gospodarstvom u jednu inerakcijsku cjelinu. Isti autor kaže kako kod utvrđivanja Šumarske politike "treba prvo utvrditi ciljeve, a potom sredstva i mjere za postizanje postavljenih ciljeva. Posebnu pozornost treba posvetiti malom seljačkom šumoposjedu (oko 25 % šumske površine)" što je kod nas posebice teško, jer su šumoposjedi mali, a šumovlasnici se teško odlučuju na udruživanja putem kojih se jedino može polučiti uspjeh. Otežavajuća je okolnost da je svako ulaganje u šumu dugoročno i za ulagače premalo profitabilno, ponajprije jer šumarstvo ne sagledavaju kao integralni i vrlo utjecajni čimbenik narodnog gospodarstva. Uglavnom šuma se gleda samo kao izvor sirovine za preradu, dok se zaboravlja općekorisna uloga šuma koja traži širu podršku narodnog gospodarstva. No, ako njenu pravu vrijednost ne mogu sagledati privatni šumovlasnici i općenito poduzetnici, kojima je na prvome mjestu trenutna sirovinska vrijednost, to mora Država, posebice kada je ona, kao u našem slučaju većinski vlasnik. Opći interes treba biti ispred svih drugih interesa, a Država mora kontrolirati i privatne šumovlasnike da se ponašaju sukladno Zakonu o šumama, instrumentu Nacionalne šumarske politike i strategije, koji mora biti obvezan za sve šumovlasnike.Analizirajući da li primjenjujemo ono što je propisano u važećoj Nacionalnoj šumarskoj politici i strategiji i što bi još trebalo propisati, možemo postavljati pitanja i sami na njih odgovarati, jer bi tuđe odgovore smatrali kritikom, najčešće neopravdanom. Ponajprije: da li drvne sortimente prodajemo po tržišnim načelima; da li stvarno vjerujemo da ugovorima o isporuci sirovine pomažemo razvoju finalne prerade drva i povećanju zaposlenosti, posebice inženjera i VKV radnika, ili pak punimo privatne džepove izvoznika proizvoda primarne prerade; ako isporuku drvne sirovine ne usmjeravamo na optimalnu finalnu proizvodnju, nije li to rasipanje nacionalnog bogatstva u kojega je uložen prosječno stogodišnji trud; u isto vrijeme projekt Roswood Centra kompetencija za istočnu Europu, čitamo, daje primjere dobre prakse i inovacija koje se mogu implementirati za pametno i održivo korištenje vrijedne šumske sirovine; da li stvarno ili samo deklarativno kontroliramo sječu na privatnom šumoposjedu, posebice u šumama koje su vraćene bivšim šumovlasnicima; kojim instrumentima i koliko uspješno to radimo; osiguravamo li koristi koje bi od šumarstva trebala imati lokalna zajednica i stanovništvo ruralnih područja, što je jedno od glavnih načela Šumarske politike i strategije EU, koju načelno podržavamo; potičemo li i koliko uspješno suvremenu energetsku uporabu drvne sirovine; da li razmišljamo kako riješiti pitanje sukcesije – ruralna područja ostaju bez stanovništva, i šuma se širi čak do vrtova – nestaju pašnjaci pa i livadske površine unutar šume koje su donedavno košene za pašu i prehranu divljači; da li je istina da nam drvoprerađivači ne želeći osigurati zalihu drvne sirovine, a kada njima to pogoduje "diktiraju" izvlačenje drvnih sortimenata i kada to vremenske prilike ograničavaju (mokar teren) pa nastaju velike štete na šumskom tlu; zašto smo za sitan novac prepustili koncesionarima radnička odmarališta, posebice na moru, koja su izgrađena doprinosom radnika, kojega nisu pretočili u plaće, nego upravo u te objekte; da li smo u odnosu na druge zemlje prevelike površine uključili u Natura 2000; da li smo obavili restrukturiranje Hrvatskih šuma d.o.o. ? Sabadi kaže: "Racionalan put glede organizacije je da se svi poslovi obavljaju u šumariji, a na višoj razini samo oni poslovi koje nije moguće riješiti na šumariji ili njihovo rješenje nije racionalno. U Ministarstvu organizirati službe vrhovnog šumarskog nadzora i one za pomoć malim šumoposjednicima". Da li smo postavili sva pitanja – ne, ali čitatelje potičemo da ih i oni postave i daju odgovor na njih. Ponajprije treba odgovoriti na postavljeno pitanje u naslovu.Nadajući se da nam ova razmišljanja neće pokvariti nadolazeće blagdane, svim članovima Hrvatskoga šumarskoga društva i čitateljima Šumarskoga lista, želimo sretan Božić i uspješnu 2020. godinu.Uredništvo ; EDITORIALAt its session on July 17, 2003, the Government of the Republic of Croatia passed the National Forestry Policy and Strategy. In view of the increasingly pronounced climate change, which requires a new approach to nature and the environment, of the deficiencies of the current National Forestry Policy and Forestry Strategy, as well as, in our opinion, of the inadequate inclusion of forestry in the national economy, has the time come to introduce some changes in the valid National Forestry Policy and Strategy? Do we have any models? A review of forestry policies in relevant countries in which forestry is an important branch of economy clearly shows that they cannot be literally copied. In his brochure "Forestry Policy" Sabadi (1992) analyzed forestry policies in Germany and Switzerland and concluded that "every country has its own form of forestry policy which is in line with its economic and political system, philosophy and the influence of individuals and groups on the state government". It is, however, indisputable that every forestry policy is an integral part of the national economy. The most important stage in the creation of a national forestry policy is its inclusion into and integration with other national economies into one interactive unit. The same author goes on to say that in order to develop forestry policy, "its goals should first be determined, followed by means and measures of achieving the set goals. Particular attention should be paid to small private forest estates (about 25 % of the forested area)". This is very difficult in our country because privately owned forests are small and private forest owners are not willing to merge their estates, which is the only way in which success can be achieved. An aggravating circumstance lies in the fact that investments in forests are of long-term nature and are not sufficiently profitable for investors, chiefly because they do not perceive forestry as an integral and highly influential factor in the national economy. Forests are mainly viewed as a source of raw material for processing, while the non-market forest role, which requires a broader support by the national economy, is overlooked. If the real value of forests is not understood by private forest owners and entrepreneurs in general, whose primary goal is the current value of raw material, then it is the State which should understand it, especially when the State is the major owner as in Croatia. Collective interest should be above all other interests. The State should also make sure that private forest owners adhere to the regulations of the Forest Act, the instrument of the National Forestry Policy and Strategy which is binding for all forest owners.In our analysis of whether we apply the regulations set down in the valid National Forestry Policy and Strategy and what additional items should be incorporated, we should ask questions and answer them ourselves, since we would consider answers by other parties as mostly unjustified criticism. These questions involve the following: do we sell wood assortments according to market principles; do we really believe that with contracts on the delivery of raw material we contribute to the development of final wood processing and increased employment of engineers and qualified workers in the first place, or do we fill the pockets of private exporters of primary processing products; if raw wood material is not directed towards optimal final production, does not this mean that we squander the national wealth in which a hundred-year-long effort has been invested; at the same time we find that the Rosewood Competence Centre for Eastern Europe provides examples of good practice and innovations to be implemented into wise and sustainable use of valuable wood material; do we control felling in private forest estates in practice or only declaratively, particularly in forests which have been returned to their original owners; which instruments do we use and how successfully to accomplish this; do we ensure benefits which forestry should provide for the local community and the population of rural areas, which is one of the main principles of the EU Forestry Policy and Strategy, which we support in principle; do we stimulate and to what extent modern energy use of wood material; do we think about how to solve the question of succession - rural areas are increasingly being abandoned and forests are spreading as far as the people's gardens - pastures and grassland areas within forest, which were until recently mowed or grazed by wildlife, are disappearing; is it true that wood processors do not want to ensure stocks of wood material, and when it suits them "dictate" the extraction of wood assortments even when weather conditions are unfavourable (wet terrain), thus inflicting vast damage on forest soil; why did we allow workers' resort centres, especially those at the seaside, to be taken over by concessionaires for petty cash (these resorts were built with the money which workers allocated from their salaries for exactly this purpose); in relation to other countries, did we allocate too large areas to Natura 2000; did we restructure the company "Croatian Forests Ltd"? Sabadi says: " Rational organisation presupposes that all jobs are accomplished in a forest office, and only those jobs which cannot be performed in a forest office or their solution is not rational should be performed at a higher level. Forest monitoring services and services aimed at assisting small forest owners should be set up in the Ministry". Have we covered all the relevant questions? No, we have not, but we urge the readers to ask questions and give the answers themselves. The first question to be answered is the one mentioned in the headline.Hoping that these thoughts will not spoil the upcoming holidays, we wish Merry Christmas and a Very Successful New Year 2020 to all members of the Croatian Forestry Association and readers of the Forestry Journal.Editorial Board

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No. 1424 Arch Street PHILADELPHIA, PA, Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H, S, BONER, Supt, THE GETTYSBURG JIEKCDHY The Literary Journal of Gettysburg College i Voi,. XI. GETTYSBURG, PA., OCT., 1902 No. 5 CONTENTS THE RELATION OF ABILITY TO OPPORTUNITY IN THE ATTAINMENT OF SUCCESS 146 EDWARD C. RUBY, '02. PROGRESS OF DISCOVERIES DURING THE MIDDLE AGES 149 BARRIERS TO SCIENCE 152 WM. H. W. REIMER, '02. AS TOLD BY HENRI D'ARCY, 157 HERBERT L. STIEEI,, '03. THE IDEAL AND THE REAL, 161 THE PICTURE-MONTH 165 SHAKESPEARE AS A PORTRAYER OF CHARACTER, . 168 THE NATURALIST, 173 RESOLUTIONS ON THE DEATH OF MAURICE M. MUS-SELMAN 177 EDITORIAL, 178 The Power of Concentration. EXCHANGES, . • 181 146 THE GETTYSBURG MERCURY. THE RELATION OF ABILITY TO OPPORTUNITY IN THE ATTAINMENT OF SUCCESS. EDWARD C. RUBY, '02. /V FAMOUS sculptor once showed a visitor the treasures ■•■■■ of his studio. In it were many mythical gods. One particularly attracted the visitor's attention. The face was con-cealed by being covered with locks of hair, and there were wings to each foot. "What is his name?" said the spectator. "Opportunity," was the reply. "Why is his face hidden?" "Because men seldom know him when he comes to them." "Why has he wings upon his feet ?" "Because he is soon gone, and once gone he cannot be overtaken." This is but an allegory, yet it is the concrete expression of a very important element in the attainment of success. The sculptor has indeed given form to the experience of many an individual. How often have we come face to face with con ditions in life when we asked ourselves the question, "What is this?" And when the reply comes that it is an opportunity for us to attain success, we wonder why it is so obscure and hard to recognize. Then we begin to doubt its reality, and while we are waiting for it to disclose its features more fully, it spreads its wings and soars far beyond our reach. This suggests to us the fact that something more than the mere presence of an opportunity is necessary to the attainment of success. There must be the readiness or ability to seize the opportunity when it comes. In fact, ability stands first, while opportunity is a secondary element. Our physical growth, our intellectual development, and our advancement in civilization are due to these two factors in exactly the order above men-tioned. The ability for such growth, development, and ad-vancement is the natural endowment of every human being to a certain degree. The ability is given first, the opportunity second. By seizing the opportunity, the ability is strengthened. As long as this ability has not had an opportunity for asserting itself we speak of it as a possibility. THE GETTYSBURG MERCURY. 147 Then, again, what would be the state of such beings if they did not have opportunities for exercising their ability? Could we conceive of such beings? I am afraid it would be a very difficult matter. The ability for activity and the opportunity for manifesting this activity must be co-existent in order that growth, development and advancement may be possible. The primary importance of ability is further seen in the fact that we must be prepared for the opportunity when it comes. Opportunity is latent in the very foundation of human society. Opportunity is everywhere about us. But the preparation to seize upon the opportunity, and to make the most of it, is to be made by everyone for himself. President Garfield said that occasion may be the bugle call which summons an army to battle, but the blasts of the bugle call can never make soldiers nor win battles. It is a common saying to-day among employers that the young men who come to them for work are not prepared for the opportunities which arise in connection with the business in which they wish to be engaged; and if they are not prepared, then when the opportunity arises they fail to secure what might easily fall to them. To be ready for the opportunity when it comes has well been called the secret of success. There need be no question that personal success is, in kind and degree, in accordance with ability, and will always be so to a large extent. Ability, by adaptation and application, makes success of some sort possible; the will, by concentration and persistence, makes it actual, How much of success is entirely man's own will and ability, or personal to and of himself, and how much is impersonal or dependant on favoring circumstances or opportunity, it may not be possible precisely to determine. One thing is quite certain, that an individual desiring to succeed in any of life's undertakings cannot depend upon or wait for op-portunity. He must strive to succeed by the best means his ability can contrive, and then watch for opportunity, which is, indeed, the outcome, in the majority of cases, of his effort to win success. Any other way of hoping to succeed than by the 148 THE GETTYSBURG MERCURY. putting forth of personal energy and will-power is but waiting upon chance. There are persons who have prepared themselves for oppor-tunities which seem very slow in coming. What is to be done in such cases ? It may be that the opportunities are at hand, but they cannot be easily recognized because of the "locks of hair" which may be concealing their "faces." The Greeks used to say that one should seize "time by the forelock." We say, when opportunities do not seem to be coming as they ought, "make them." Make them, as Lincoln made his in the log cabin in the wilderness. Make them, as Henry Wilson made his during his evenings on a farm, when he read a thousand volumes while other boys of the neighborhood wasted their evenings. Make them, as George Stephenson made his, when he mastered the rules of mathematics with a bit of chalk on the sides of the coal wagons in the mines. Make them, as Douglas made his, when he learned to read from scraps of paper and posters. Make them, as Napoleon made his in a hundred important situations. Make them, as every man must who would accomplish anything worth the effort. Golden oppor-tunities are nothing to laziness, and the greatest advantage will make you ridiculous if you are not prepared for it. When a man "drops" into a good position, it is because he had climbed into such a position from which it was possible to "drop" by years of work, and not merely because he had the opportunity. Fortune always attends those who are fitted. THE GETTYSBURG MERCURY. 149 PROGRESS OF DISCOVERIES DURING THE MIDDLE AGES. CIVILIZATION is a progressive movement. The worlp progresses because of the eternal competition involved in existence. There is a law of the "Survival of the Fittest," evidences of which we discover throughout the history of the world's progress. Our histories record the principal events of nations as well as their most prominent individuals. This competition has brought out the advanced thought, the greatest inventions, the best deeds and the lasting institutions) a history of which is simply a history of the world's progress. Wars have existed, have been carried on since time began. They have proved the "Survival of the Fittest," for God is his wisdom decrees all that happens; and he gives his decision on the side of the one he deems fittest for his purposes. War has caused the inventions of the cannon and the other instruments used in great struggles. The creative faculty, developed by this competition, designed the great engines of war that are used to-day—the monster cannon, the torpedo boat, the gun boat, the warship greater than was ever dreamed of in the days when Galileo supposed that the earth was round. The mariner's compass was an invention which revolutionized the commerce of the world and brought forth a great number of navigators and adventurers; and these, with their wild dreams of discovery, showed to the world that fabled Atlantis never seen save by Plato in the hallowed visions of Plato's in-spired poesy, and added this beautiful land of ours to the list of the great discoveries at the close of mediaeval times. Intellectual progress during the middle ages compared to the Augustan age of Rome and the suceeding age in European advancement, was very small. Learning was confined to the monastic orders. The church and the priestcraft had a mo-nopoly upon book making between the seventh and fifteenth cen-turies, and they held, through the dictation of the pope at Rome, a monopoly upon the learning as well. The progress of discoveries in the intellectual world during the era mentioned, 150 THE GETTYSBURG MERCURY. must necessarily therefore be a halting forward movement. It was crippled from being bound in such narrow limits. How-ever, about the commencement of the fifteenth century the liter-ary movement started again first, in Italy, then spread to Germany, to England and elsewhere. It was opened up through the discoveries made in the far East, of the civilization of the Orient, by the movement known as the crusades. The fanaticism and the chivalric spirit known as knight-errantry gave the world a turn unlooked for and unsought for at the inception of those movements, by opening up intercourse between the East and the West, and by the discovery of the old literary works of the Latins and Greeks. Another great discovery of the middle ages which had a vast influence in bringing on the Reformation and which aided in producing the Revival of Learning, was the finding out that the Church of Rome had physical arm to enforce her edicts of temporal control; and that her goverment was rotten to the core. The sale of indulgences by the Church brought on re-volt and was severely attacked and finally stopped by the efforts of Luther, the hero of the Reformation. The Church throughout the centuries from the fall of the Western Empire had undertaken to control both the spiritual and the temporal welfare of man. The natural result of the widespread supremacy of the Roman Church was that its spirit-ual aspects became more and more merged into its mere ma-chinery of external goverment. Everything that could give power and efficiency to it as an institution was carefully watched and nourished. Warfare in the Church existed between the different monastic orders. Different creeds, sects and "isms" sprung up within the Church, yet it confined itself to its troubles, and to the world became stronger and stronger as a controlling power. By the monopoly of learning and literature, it was looked upon by ruling potentates with more than reverence—. with absolute fear—and a pope's bull of excommunication was a stronger instrument against the weak and superstitious of med-iaeval times, than the thunderbolts of Jove to the ancients. But it was discovered at the beginning of the fifteenth century THE GETTYSBURG MERCURY.' I 5 I that, by reason of the temporal life assumed by the Church, the spiritual life began to die out at the center of this vast, system of ecclesiastical government. The baneful effects of such spirit-ual decay speedily began to tell throughout its borders. The perversion of ecclesiastical offices and especially the materialistic abuses of spiritual privileges, awakened Europe to its thralldom. The ignorance of those times, depicted in strong colors in the satires of Erasmus, seems almost incredible. The impetus which the friars had given the papal powers back in the thirteenth century had died out and the religious decline opened up new avenues of thought, and awakened powers before forbidden by the Church to the people. The contest between struggling humanity and prevailing and overshadowing powers brought forth all the new discoveries of the times. The printing press, the Revival of Learning, and the industrial age of English literature were its products. The industrial, political and intellectual liberty which we enjoy to-day is the fruit ot the seed sown during the latter portion of the middle ages ; and the French Revolution was the result of the tares sown during the same period. The great abuses of medi-aeval times brought their reaction in the fanatical puritanism of Cromwell and the beheading of King Charles. All these contests have been in the interests of humanity. Results have been logical and according to cosmic law. Discov-eries of all times have been the product of necessity, and a de-mand in the interests of the world's progress. Things have happened that must necessarily happen for the good of man. Discoveries are the works of genius, but the individuals that made them were endowed with this faculty, as a part of the divine plan and the divine system. 152 THE GETTYSBURG MERCURY, BARRIERS TO SCIENCE. WM, H. W. REIMER, '02. C^OENCE is the foundation stone of human progress, It ^**' is a natural outgrowth of civilization. Education with-out it is null and void. Viewing it in this aspect, we must conclude that science is very old; that it is not a product of one century, but of many. The achievements of the past century are only the consum-mation of the achievements of many former centuries. Astronomy was pretty completely solved over four centuries ago, but it is being revised every year. Electricity was discovered by Franklin, but it remained for the men of our century to use it in propelling cars and in flash-ing messages across continents and oceans. All the scientists of former years who in some way aided its progress, we to-day honor and revere. But we are often forget-ful of the struggle they encountered. When some new scien-tific discovery is made, we look upon it with skeptical eyes. We are prone to criticise it harshly. We only forget that the boisterous ridicule of Columbus and Newton was turned into praise. The idea that telegraphy could be successfully oper-ated without the use of wire connection was believed impos-sible by the most skillful of our day; but now it is successfully established. It shows that mankind is reluctant to believe or accept a theory that is new. We cling to the old like parasites, and any deviation from that seems impossible. Taking a glance over the history of the past, progress ap-pears to have necessitated the surrender of the old for the new life as we pass from the old year into the new. The nations of antiquity seem to us peculiarly situated. In the childhood of intellectual development, they have only the surrounding world of obscurity out of which to carve their future. True, the children of Israel did have a supernatural revelation to guide them, but how imperfectly did it serve them. Together THE GETTYSBURG MERCURY. 153 with the other nations they seek after other gods to worship— gods erected by their own hands and created by their imagina-tions as representing the power that controlled the universe. It is this tendency of the growing mind that filled ancient Greece and Rome with altars and shrines. And in this manner for many years we see the nations of the earth bound down to superstition and ignorance. The early Grecian philosophers shrunk from the prevailing ignorance and sought an interpreta-tion of God from His natural revelation. The complexity of the universe puzzled them. They saw changes continually oc-curring. They think there must be a power in. the universe which pushes forth the blade of grass in the Spring. They at-tempt to resolve all things into their constituent elements. They search for the "beginning" of all things. One says water is the originative principle in the universe, because it seems common to all things. Another calls this principle of existence fire, because of its motive power. Others argue that all things in existence are only the separation and combination of infinitely small atoms. Life was only the combination of atoms, while death was the separation of the same into their original state. This beginning of all existence they recognized as God. Socrates with no supernatural revelation, but through his conscience interpreted a conception of God and heaven and the immortality of the soul. What the Greecian philosophers attempted to accomplish, the scientist of to-day is accomplishing. He lays aside all supernatural revelation. He peers under the surface of the earth to discover its history. He examines and compares the inorganic and organic creation in order to determine the pro-cesses through which they have been evolved. He proves his investigations, and submits them for our consideration. His facts are generally accepted, except when they seem to conflict with (our) supernatural revelation. At this point we hear the cry of "Halt!" Ecclesiasts say it is atheistic. They say it is contrary to the account given in Genesis. "Shall we be-lieve that man is descended from the monkey, which belief is I 54 THE GETTYSBURG MERCURY. not only contrary to Genesis but degrading to man?" "Shall we believe that many years passed in the creation of the earth and its creatures, when the Bible says six days transpired ?" This is the conflict of science and religion. And well is it that we see a conflict; it will strengthen both parties concerned. It will make religion reflect upon its own doctrine, and it will all the more strengthen science, for "Strength is born of struggle." Skepticism will make the scientist test thoroughly his own work, it will necessitate a tightening of all burrs on the me-chanism of science. Columbus might have failed in his attempt to prove his hy-pothesis, if resistance had not compelled him to perfect his proof and go ahead with full determination and confidence. The theory of evolution has evoked harsh criticism. But, notwithstanding, it is meeting acceptance everywhere. Our most wide-awake professors are introducing it into their schools. Preachers have tested it and proclaim it good, and are to-day reconciling their Christian doctrine with evolution as rapidly as conditions permit. Dr. Hillis is among them, and from his pen we quote the theory of evolution as he understands it: "Looking backward we find the earth in a condition that an-swers to our Sun. Slowly it cooled; slowly the granite was changed into soil, which by ice and water was made rich for the coming plants ; the plants at first very simple, became more and more complex, the small ferns giving way to the hardy forest. That daily God is causing the dry crust of the earth to move up into the herb and schrub; the schrub to ascend into the life of the animal; the animal to be lifted up into the life of man ; and man to be lifted up into the mind and life of Christ." Emerson, a preacher, poet, and philosopher, utters about the same meaning: "The gasses gather to the solid firmament; the chemic lump arrives at the plant and grows ; arrives at the quad-ruped and walks; arrives at man and thinks." This in principle is about what evolution teaches concerning THE GETTYSBURG MERCURY. I 55 the origin of existing things and the processes through which they have been evolved. It is a scientific interpretation of God's natural revelation made through the material creation. While their domain is only in the material universe—in deal-ing with facts that may be brought before their immediate vision—they do not attempt a doctrine of theism. However, the nature of their reasoning often explains their idea of God. There is not one who does not recognize in the process of nature a power which is God. Emerson had the most sacred reverence for God. He saw God in all creation from the soul of man down to the blade of grass, Charles Darwin, the greatest advocate of evolution, distinctly assumed the "World Genius standing back of His wondrous earthly mechanism." If the earliest advocate of the theory did seem to eliminate God, perhaps a reason can be assigned for it, The world of new ideas which dawned upon them, so completly occupies their attention that they could not see the Maker back of them. Their conditions might have been analogous to that of the man who first sees a loom at work. "They become so entranced at the beautiful texture produced that their thought never goes back to the mind that first constructed in its imagination the result which he now sees." We can be as thorough students of evolution as was Darwin or Huxley or Tyndall or Fiske, yet we need not eliminate the Bible or God from our Christian belief. It does not debase or exalt man more to conceive him to have been created instantaneously from a clod of earth by divine fiat, than progressively through animals, so long as we conceive of him as endowed with (body and) soul, as the newest product of creation, and capable of attaining a position in life only next to the angels. No other department of science or philosophy has so greatly affected the world of thought. It has driven away superstition. It has made ignorance to be ashamed. Both man and God have been given a more exalted nature. It has purified out moral nature, and the "Survival of the Fittest" has taught man 10 THE GETTYSBURG MERCURY. that if he would win in the race of life, he must put under the body and elevate the mind and soul. John Fiske thinks that "Science is to help bring about a greater revival of Christianity than that which built the Cathe-drals of Europe in the fifteenth century." Romanes, the Agnostic, was led through evolution to say; "Science is moving with all the force of a tidal wave towards faith in Jesus Christ as the world's Saviour." Dr. Hillis further says: "There is no conflict between the educated ecclesiast and the educated scientist, but there is and ever will be a conflict between the ignorant ecclesiast and igno-rant scientist." Many years passed before the world received this theory of evolution. Shall we then reject its teaching as false ? Shall we denounce its advocates as atheists and agnostics and pan-theists? Does the theory debase man and elimininate God? We must let each one answer these questions for himself. But before you are able to make a decision, you must study the subject and know whereof you speak. It is pure ignor-ance to condemn a theory like evolution, and ridicule its advocates, before being fully acquainted with the subject. Ig-norance may flourish for awhile, but civilization is moving to-wards truth, and truth must in the end prevail. Then will truth look back upon the past as we look upon those who ridiculed the hypothesis of Columbus and of Newton. The barriers between science and religion are fast being re-moved, and the time is not far off when they will link hands and march onward at the sound of divine music towards the mark and prize of the high calling in Christ Jesus, THE GETTYSBURG MERCURY. 157 AS TOLD BY HENRI D'ARCY. HERBERT L. STIEEI, '03. ""^^ES, M'sieur, those were truly glorious days; I am an old "^ man now; my hair is white and soon I shall trouble this earth no more. I would not have had it thus. Had I my heart's desire I would have died a soldier's death long ere now. Yet truly it was no fault of mine, M'sieur, for I can show you no less than seven places on this old body of mine where some good sword has tried to reach my heart, and I carry in my left shoulder a ball, which I received while still a private in the Guard of His Eminence, the glorious Richelieu. "They are all gone now—Rochefort, De Wardes and the rest —but well do I remember them. And D'Artagnan; he was a brave man, was D'Artagnan. Ah ! he should have served the Cardinal instead of mixing with those pigs of musketeers, he should indeed, M'sieur. I remember the day his Eminence summoned him to his presence after that affair at Milady. He expected nothing less than the Bastile, and the Bastile—parbleu! give me a thousand deaths before the Bastile, I was on guard at the door of the chamber and I heard the whole interview. But D'Artagnan, he was as cool and self-possessed as if he were chatting with some of his comrades. And how he did fight during the siege of Rochelle; Mon Dieu! how he did fight. "Ah! that siege of Rochelle ! I think I was as near death that year as ever I have been, I and de Busigny. Your glass is empty, permit me, M'sieur. Yet I am rather glad that I did not die then. To die for France is glorious in any circumstance, but we gentlemen of the sword have a dread of being hanged as spies. It was in this manner—His Eminence desired infor-mation concerning the fortifications of Rochelle, and Busigny and I undertook to supply it. All went well for a time. We gained an entrance to the city, no matter how. Those Rochellais are extremely stupid, M'sieur, though they do fight hard. Now that we were in the city, how were we to find out what we wished to know ? It was easy to learn as much as i58 THE GETTYSBURG MERCURY. most of the citizens and soldiers knew, but the cardinal knew even more than that already. It was necessary to get some-thing from a higher source. Busigny was the man for that. I can handle a sword, but I am not much of a schemer; while Busigny—well it has been said that he was the most clever man in the whole Guard. Ah! he did scheme, and to some pur-pose, too. 1 know not to this day how he did it, but this I do know that he obtained the whole plan of defense—and such a joke, M'sieur—from the son of the governor himsell. However, it was of no avail. The entrance to the city had been easy, but the exit, that was different. "So different, in fact, that we were captured. We had no opportunity of doing away with the plans and maps on our person, and we stood revealed as spies. They took us before the governor and with little ceremony clapped us into a dun-gton. And the governor's son, he was furious, I can assure you, having been tricked as he was. Furthermore, he took pleasure in coming to taunt us and flaunt our coming execution in our faces. This angered me, though I would have died be-fore allowing him to see it, and one morning I confided my vexation to Busigny. 'DArcy, said he, T, too, have been thinking of this villain's visits, and I believe that, disagreeable as they are, we may turn them to our profit.' Imagine what joyous feelings sprung up in my breast at these words, for I knew that Busigny had a plan, and Busigny's plans, M'sieur— well, I never knew them to be other than good. 'My comrade,' continued he, 'would you prefer to die here in a hand-to-hand struggle or out there on that scaffold they are building for us ?' QX i>KAM/i£» w\j wv® vw>ux>o£>fo ooXoA/6* a/no/ us&a/v' w\> dlill fll. Selicjman, Taiio*. S Chambefsbupg St., Gettysburg, Pa. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. GO TO^ Eckenrode's Restaurant, 8 Baltimore St., Gettysburg. Everything in Season. Oysters in all Styles- Open from 7 A. M. to 2 A. M. JOHN S. ECKENRODE, Prop. Established 1867 by Allen Walton. Allen K. Walton, Prea. and Treas. Root. J. Walton, Superintendent. Hinwlstown Brown Stone Company Q-cr_£ui*.:Ev^:Lv

Acid rock drainage (ARD) is defined as acidic waste-water contaminated with sulphate and heavy metals which is generated through the oxidation of sulphidic ores in the presence of water and oxygen. Mining activities accelerate this process by bringing these ores to the surface where they are further crushed and, eventually end up in waste rock dumps and tailing impoundments where they continue to generate ARD into perpetuity. Active mining operations are mandated to prevent the discharge of ARD into the environment. This ARD is commonly remediated by expensive yet highly effective active treatment strategies such as high-density sludge processes and reverse osmosis. South Africa has an extensive history of gold and coal mining which has left abandoned mine workings with associated waste rock dumps throughout northern and eastern parts of the country. As many of these mines have long been abandoned, the responsibility to mitigate the environmental impact of the generated ARD lies solely with government. Although these diffuse sites often generate smaller volumes of less aggressive ARD compared to that generated through mine water rebound, the sheer number and the continual ARD generation from these sites is a severe threat to South Africa's already poor water security. Biological sulphate reduction (BSR) has long been considered an attractive option for the longterm remediation of these low-volume sources of ARD – but its implementation has shown mixed success. BSR is a process catalysed through the innate metabolism of sulphate-reducing bacteria (SRB) which coexist within complex microbial communities. SRB themselves are a highly diverse group of anaerobic microorganisms which use sulphate as a terminal electron acceptor. The sulphide and bicarbonate produced during BSR can be used to precipitate heavy metals and aid in the neutralisation of the ARD, respectively. The implementation of BSR is, therefore, a comprehensive remediation strategy for diffuse sources of ARD. The study of BSR, using various reactor configurations and operating conditions shows much promise. However, the microbial ecology of the complex communities within BSR systems, and their links to the performance of BSR processes, has received far less attention in published literature. This is not a result of underappreciation of the role microbial communities but rather a historical lack of tools, specifically high-throughput techniques, available to assess complex microbial consortia. It is asserted that the success of a sustainable BSR process developed for the long-term remediation of ARD requires an in-depth understanding the microbial communities associated with this process. The identification of the microorganisms which are key to the process, thosewhich threaten the stability of the community and the optimal growth conditions of these microorganisms, can be used to inform how these bioreactors are designed and operated. This study investigated the performance and microbial ecology of several continuous BSR reactors using culture-independent metagenomic sequencing approaches. The performance and microbial ecology of these reactors were evaluated at a range of hydraulic residence times (HRT) over the course of approximately 1000 days of continuous operation, from five- through to one-day(s). The tested reactor configurations included a continuous stirred tank reactor (CSTR), an up-flow anaerobic packed bed reactor (UAPBR) and a linear flow channel reactor (LFCR) that were each operated in duplicate and supplemented with either lactate or acetate as an electron donor. The different reactor configurations and supplied electron donors, as well as the varied applied HRT, generated a range of microenvironments which were hypothesised to lead to the divergence of the initial microbial community of the inoculum and generate numerous distinct microbial communities throughout and across the reactor systems. 16S rRNA gene amplicon sequencing was used to assess the microbial community structure of the numerous populations across the reactor systems and monitor how these communities responded to the change in the applied HRT. Genome-resolved metagenomics was employed in parallel to recover the genomes of all predominant microorganisms identified through gene amplicon sequencing. This allowed the interrogation of the composition of the respective microbial communities as well as the genetic potential of each microorganism and encompassing the communities represented within specific reactor environments. The CSTRs were selected as these systems are characterised as well-mixed, support solely suspended biomass and kinetic equilibriums are achieved rapidly. This allows the performance of these reactors to be predictable and provides a benchmark to which the LFCRs and UAPBRs could be compared. The lactate-supplemented CSTR performed largely as anticipated based on available literature, demonstrating a maintained sulphate conversion of approximately 55% over the course of the study. The reactor achieved a maximum observed volumetric sulphate reduction rate (VSRR) of 17 mg/ℓ.h at a one-day HRT. The system supported a low SRB diversity, constituted almost entirely by a Desulfomicrobium and two Desulfovibrio operational taxonomic units (OTUs). The acetate-supplemented CSTR was able to maintain sulphate reducing performance at HRT where complete washout of SRB had been predicted based on literature. This reactor exhibited a maximum VSRR of 10.8 mg/ℓ.h at a 1.5-day HRT and was dominated by the same Desulfovibrio and Desulfomicrobium observed in the lactate-supplemented CSTR, along with several other SRB genera at lower abundance. The LFCRs demonstrated an approximately ten-fold greater biomass retention than the corresponding CSTRs. This was facilitated through the incorporation of carbon microfibres, whichfacilitated microbial colonisation and biofilm formation within the reactors. Surprisingly, the lactate-supplemented LFCR, underperformed compared to the lactate-supplemented CSTR, achieving a maximum VSRR of 14.8 mg/ℓ.h at a one-day HRT. This reduced performance, in spite of the enhanced biomass retention, was concluded to result from the out-competition of lactateoxidising SRB in the reactor by Veillonella and Enterobacter OTUs. The acetate-supplemented LFCR exhibited a period of underperformance before recovering and subsequently demonstrated a maximum VSRR of 17.1 mg/ℓ.h at a one-day HRT. Evaluations of the microbial communities of this system during the HRT study revealed a dramatic shift in the SRB communities from being dominated by Desulfatitalea and Desulfovibrio to being dominated predominantly by Desulfomicrobium and Desulfobacter. The UAPBRs are governed by plug-flow which resulted in the generation of gradients of decreasing substrates and increasing products throughout the height of the reactors. This, as hypothesised, resulted in the stratification of the microbial communities throughout the height of these reactors. This allowed many associations to be made between specific microorganisms and their ideal growth environments. Both UAPBRs demonstrated competitive sulphate reducing performance. The lactate-supplemented UAPBR proved especially successful as this system was able to maintain >95% sulphate conversion at one-day HRT, corresponding with a VSRR of 40.1 mg/ℓ.h. The performance of this reactor was attributed to the significant quantity of retained biomass and the successful harbouring of lactate-oxidising SRB towards the inlet zone of the reactor as well as propionate- and acetate-oxidising SRB towards the effluent zones of the reactor. The acetatesupplemented UAPBR exhibited a maximum VSRR of 23.2 mg/ℓ.h at a one-day HRT and a maximum sulphate conversion of 79% at a 2.3-day HRT. The stratification of the microbial communities within the acetate-supplemented UAPBR was less pronounced than the lactatesupplemented UAPBR, as a result of the fewer available volatile fatty acid species. However, the stratification which was observed in this system could be used to postulate the growth kinetics associated with the identified SRB – a Desulfobulbus was associated with rapid acetate oxidation in the inlet zone while a Desulfatitalea and a Desulfosarcina could be implicated in sulphate scavenging in the effluent zone of this reactor. This proved particularly valuable for elucidating the roles of these same SRB in the well-mixed reactor systems. Genome-resolved metagenomics was employed to recover the genomes of the microorganisms identified in these systems and determine the metabolic potential of these microorganisms. Hydrogen-evolving hydrogenase genes were found to be widespread in genomes not capable of sulphate reduction. In contrast, hydrogen-consuming hydrogenases as well as autotrophic gene pathways were common amongst SRB genomes. The ubiquity of hydrogenase genes in these environments indicated that inter-species hydrogen transfer was an important feature within thesemicrobial communities. The dual consumption of both acetate and hydrogen was concluded to have facilitated the maintained sulphate reducing performance of the acetate-supplemented reactor systems at short HRT where system failure had been predicted. Indices of replication (iRep) were used to estimate the instantaneous growth rates of the microorganisms from metagenomic shotgun sequencing datasets. This revealed that, at a four-day HRT, the microorganisms within the biofilms were comparably active to planktonic microorganisms. This, together with the dynamic changes in the composition of these biofilms during the HRT study, suggests these biofilms are even more active and competitive than previously thought. The combined use of next-generation gene amplicon sequencing and genome-resolved metagenomics has given unprecedented insights into the microbial communities of BSR reactor systems. Using this approach, it was possible to uncover a seldom discussed form of hydrogen cycling within BSR systems and has shown that there is no 'one-size-fits-all' approach when inoculating BSR reactors. The SRB within these systems were often highly specialised to particular environments, specific electron donors and each showed differing growth kinetics. The success of long-term, semi-passive BSR reactor systems would benefit greatly from the tailoring of SRB inoculums informed by the chosen reactor configuration and operating conditions. The outcomes of the kinetic reactor experiments have led to several recommendations for the design and operation of these systems.

Issue 8.6 of the Review for Religious, 1949. ; ¯ A.M. D~G. Reviewfor Relig°ions NOVEMBER 15, 1949 Roman Con.grecjations :. ¯ ¯ ¯ . JosephCreusen How Often Must We Pray? . Gerald Kelly Acjes of the Interior Life .". G. Augustine Ellard "We Are His Members!" . M. Raymond Questions Answered Books' Reviewed Annual Index :h VOLUME VIII NUMBEk 6 REVIEW FOR RELIGIOUS VOLUME VIII NOVEMBER, 1949 NUMBER 6 CONTENTS THE ROMAN CONGREGATIONS-~3oseph Creusen, 8.3. . . . 281 HOW OFTEN MUST WE PRAY?--Gerald Kelly, S.J . 289 THE THREE AGES OF T'HE INTERIOR LIFE-- G. Augustine Ellard, S.J . 297 "WE ARE HIS MEMBERS!"--M. Raymond, O.C.S.O . 317 QUESTIONS AND ANSWERS-- 40. "Reform" of Cloistered Communities . 323 41. Religious Wears Graduation Pin . 324 42. Sister as Organist in Parish Church ." . 325 43. "Class Money" for Personal Needs . ' . 325 BOOK REVIEWS-- The Day with Jesus and Mary; She Who Lived Her name; The Happi-ness of Heaven . 326 BOOK NOTICES . : . . 328 BOOK ANNOUNCEMENTS . 331 OUR CONTRIBUTORS . 332 ANNUAL INDEX . . . ." . " . 333 REVIEW FOR RELIGIOUS, .November 1949, Vol. VIII, No. 6. Published bi-monthly: January, March, May, July. September, and November at the College Press, 606 Harrison Street. Topeka, Kansas,. by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. The Roman Congregat:ions Joseph Creusen, S.J. gO,~ religious who, have not made a study of canon law the terms Roman Curia' and "Sacred Congregation" will not suggest a clear picture or ide~. Superiors, of course, know that recourse "to Rome" is necessary in order to obtain certain permissions or dispensations and that their petition will be forwarded to the Sacred Congregation of Religious by their local ordinary o~. by the Apostolic Delegate. Eventually an answer will arrive from the Sacred Con-gregation through the same channel, signed by a cardinal prefect or by the secretary, and there will be a fee to pay. And that is about the extent of their knowledge. Hence the purpose of the following pages is to introduce our readers to this ancient and important institution. Name and Oflfce of Cardinals The early popes like other bishops had their particular clergy, consisting of clerics of both lower and higher rank, among whom priests and deacons held a special place. They were attached to the principal churches of the diocese of Rome, and therefore to the "title" of the church, being attached to it as :it were by a "'cardo'" or hinge. Hence, they were said to be "'intitulati'" or "'incardinatL'" On account of their higher rank the deacons and priests of the Roman diocese so connected with a special church were called "'cardinales'" (cardinal priest, cardinal deacon). Little by little the term "'card[nalis'" (cardinal) was restricted to designate the first priest or deacon of the main churches of Rome. When freedom was granted to the Church by the conversion of the Emperor Constantine, the popes began to call the bishops of the " neighboring dioceses to assist them in certain solemn ceremonies and to ask their advice in more important matters. This was done par-ticularly in provincial Roman councils. Thus it happened that the bishops of the nearby dioceses, who were summoned more frequently to assist the pope, were also called cardinals, or "cardinal bishops." The evolution of this institution of ca~rdinals took a long time. By the end of the fifth century the city of Rome had been divided into seven districts each under the authority of'a "cardinal deacon" 281 JOSHPH CRHUSHN Reeiew ~or Religious who cared for the economic condition of that district and especially for the welfare of the poor. The "cardinal priests" were at the head of the great basilicas and the other principal churches of Rome. From the twelfth century on the "cardinal bishops," called "'suburbicadi'" or "suburban" .(of the cities adjacent to Rome), numbered six. Plus V. (Const. Feb. 17, 1568) for the first time reserved the tide "cardinals" to" his councillors. During the early centuries of the Church the right to choose the new pope was exercised exclusively, or at least partially, by the clergy of Rome, by the citizens of that city, by the noble families, and by the Emperor. Finally, when it became possibIe for the popes to reserve this important right to the cardinals, their dignity and influence were much increased. They were then entrusted with the most important offices of the Roman curia. Those who resided in Rome were more or less frequently gathered in a "consistoriurn'" and became, as it were, the senate of the pope. The legates sent to vari-ous parts of the world by the Holy Father were chosen from among the resident cardinals. With greater centralization of Church government, the number and the difficulty of matters submitted to the Holy See became con-siderably increased. In imitation of civil governments, the pope was obliged to establish "offices" (boards of cardinals, councillors, and clerks) to assist in making new laws and in governing the extensive organization which was required to handle the great volume of business relating to such things as financial affairs, faculties of bishops and their relation to regulars, the struggle against heresy, the interpretation and the introduction of the decrees of the Council of Trent--~to m~ntion only the more important ones. Sixtus V is regarded as the real founder of the Roman congrega-tions. He fixed the number of cardinals at seventy--six cardinal bishops, fifty cardinal priests, and fourteen cardinal deacons1. He also reorganized the sacred congregations, incre.asing their number to fifteen (January 22, 1588). Reform of Pius X From the very beginning of his reign Dius X determined to revise the law of the Church. He made a start with the constitution 1A cardinal deacon is, of course, at least a priest, but his "title" is a church which in early ages belonged to a deacon. Many. of the cardinal priests are bishops, but they have a °'presbyteral ~itle." 282 Nouember, 1949 THE ROMAN CONGREGATIONS Sapienti consilio, dated June 29, 1908, by which he reformed the Roman Curia. This legislation was incorporated latei: on, almost without change, into the new Code of Canon Lau), which was promulgated in 1917. According to the. reform of Plus X the Roman Curia now consists of fifteen sacred congregations, three papal tribunals or courts, and five offices, such as that of the secretarg of state.In this article, however, we shall confine ourselves to the sacred congregations and make practical applications of what is said to the Sacred Congregation of Religious. Roman Congregations A Roman congregation is a board of ~ardinals who have a very accurately defined part in the government of the Church. They are assisted by a group of major and minor officers, and by a body of councillors called consultors. At the head of every congregation we find a cardinal prefect, except in the cases of the Holy Office, the Congregation for the F~astern Church, and the Consistorial Congre-gation. The pope himself is the head of these three congregations, and the cardinal who would otherwise be the prefect takes the place of the secretary and is called assessor. All the other congregations have a secretary and a subsecretary. The secretary of a congregation plays a very important part in transacting its business. Consultors To assist in the study of difficult questions proposed to the con-gregations, each one of them has a board of councillors who are called consultors. They are chosen from among the diocesan clergy and from among religious, are specialists in their field, come from various countries of the world, and most of them reside in Rome where they are engaged as professors or hold a post in.the curia of their order or congregation. Some of these consultors are Roman prelates. Minor Ot~cials To help the secretary and the subsecretary in the solution of the ordinary problems and cases which are presented to a congregation, we find a group of monsignori and priests who are called "'aiutanti di studio." These are internal councillors as contrasted with the consultors mentioned above, who may be termed external councillors since they do not ordinarily meet for consultation in the congrega-tion. Then another group called "'minutanti'" are in charge of 283 JOSEPH CREUSEN Review for Religious summing up the petition.s, while the "'protocolist'" (one or more~ takes care of the documents and puts them in order. Finally, each congregation.has a bursar, an archivist, and a group of lay helpers who are called ushers. The Sacred Congregation of Religious Let us now pay a visit to the Sacred Congregation of Religious. This will be the best way of explaining what a Roman congregation is and what it does. Pius XI built a modern office building to house the Sacred Con-gregations. It is called the Palazzo delle Congregazioni (palazzo meaning any large, ornate building),, and it is situated in the Piazza San Callisto near the old church of S. Maria Trasteoere (across the Tiber). Nearly all the congregations have their quarters in this modern building, and the two upper floors afford lodging for many officers of the congregations. Entering a courtyard we have an immediate view of this imposing edifice. On the right, as we pass along we see a beautiful fountain flanked by a statue of Plus XI, a memorial to the founder of this new home of the congregations. In the driveway immedi-ately in front of the building, we may see several autos with the legend "S C V" (Servizio Cittd Vaticano) in lieu of license plates. This indicates that one or more cardinals are already in their offices. We enter the building at a door marked "Congregation of Religious'" and find ourselves in a long corridor with high windows and ceilings. Going to the end of this corridor, on the left we find a large assembly room where various committees and consultors meet under the chairmanship of the cardinal prefect or the secretary of the con-gregation; then comes a series of smaller waiting rooms for visitors. On the right we find a waiting room and the office of the cardinal prefect and that of the secretary of the congregation. Smaller offices house the roinutanti, protocolist, bursar, and archivist. This latter is the antechamber to a very large room which has a balcony all around, and is used to keep all the documents of the Sacred Congre-gation. These are contained in steel files, in alphabetical order of the diocese in wh.ich the mother house of an institute is situated. To the right of the entrance we find another series of offices-- subsecretary, various business offices for religious men, for teaching and nursing sisters, and for the past two years an office for the secretary and committee in charge of secular institutes. 284 Nooember, 1949 THE ROMAN CONGREGATIONS The offices of the congregation are open to the public for business from 9:00 A.i~, to 1:00 P.M. During these hours the waiting rooms are filled'with religious priests, Brothers, and Sisters, who wear various habits, some ~f which would appear strange to us. Some are dressed in civilian clothes and have no religious habit. These are members of the recently established secular institutes. During office hours the officers and employees are kept very busy, and during an interview with the secretary one will ordinarily be interrupted two or three times in twenty minutes by an usher who brings a document to be signed. The Congregation of Religious is competent to handle almost any matter which concerns religious. When necessary, the secretary will send a petition to another congre-gation or ask for special faculties from the Holy Father. The subject matter of petitions sent to the Sacred Congregation of Religious covers a great variety of things of greater or less importance. For ordinary dispensations the cardinal prefect or the secretary have habitual faculties, and they will grant directly the dispensation requested. Thus, by way of example, we may mention: permission to change a last will and testament, to remain outside the religious house for more than six months, to leave papal cloister in order ~o undergo a surgical operation. For all petitions which require some discussion, a meeting called a congresso is held at least once a week. At this meeting the car-dinal prefect, the secretary, and the subsecretary are present. Som~- times one or more consultors are asked to be present to give their opinions or to discuss the report ("ootum") they have written on the subject. According to an ancient practice all questions of some importance were submitted to the "congregation," that is, to the cardinals who form the Congregation of Religious; but Pius XII has enlarged the competence of the "'cor~gresso pieno'" (full meetings)', that is, when some consultors are called to discuss questions with the cardinal prefect, the secretary, and the subsecretary, and sometimes one or other members of the congregation. The cardinals who are members of the Congregation of Religious gather in the Vatican Palace every Friday for a meeting which is called "'plenaria.'" There are twenty-three cardinals who are mem-bers of the Congregation of Religious at present, but only eleven of them reside in Rome. The others may sit in at a meeting when they happen to be in Rome for their "'ad limina'" visit, or on some other occasion. The cardinals who live in Rome are called "Cardinals in 285 ¯ .JOSEPH CREUSEN Revieto [or Religious Curia." A week before the meeting, each one receives a copy of printed documents regarding the case or cases to be ~.iscussed. These will ordinarily consist of a copy of the petition to be heard, the ,doubt to be solved, and the report (called "'votum") of one or more consultors. One of the cardinals is designated to explain the case to the assembly. He is called the Cardinal Ponens. Instructions or decrees to be issued by the Sacred Congregation, the approval of new religious institutes, difficult juridical questions, are examples of mat-ters discussed in the plenary session of the congregation. Every second and fourth Monday of the month, the cardinal prefect is received in private audience by the Holy Father who makes the final decision-~either approving the results of the plenary session or requesting a further study of the question. In the Congregation of Religious there are five boards or "com-missions" made up of various consultors according to their special competence. Among the more difficult tasks of the congregation is the preparation of instructions and decrees. These require long and arduous study on the part of the higher officials and of certain con-suitors. Our readers may be familiar with some of th~ more recent ones such as the following: the decree on military service for religious (January 1, 1911) ; the instruction on the second year of novitiate (Noyember 5, 1921); on the papal cloister 6f nuns (February 5, 1924); on secular institutes (March 19, 1948). Only canonists can. appreciate how much time and work are consumed in the preparation of such documents. Usually the preparatory work is entrusted to a board of consultors tinder the direction.of the secretary or subsecretary. The final meetings will be presided over by the cardinal pre.fect himself. Ordinarily one or two consultors prepare a draft which will then be discussed by the entire board. Being canonists themselves, many of the consultors realize how accurately terms must be chosen to avoid criticisms of the text and doubts which might arise as to the meaning of this or that word. Even the,non-canonists contribute useful suggestions. Since the consultors come from various 'countries, they look at the matter in the light of the special conditions in their own countries. Hence no one will be surprised to learn that some instructions are discussed for one, or two, or even three years before they are ready for publication. 286 Nouember, 1949 THE ROMAN CONGREGATIONS Procedure in the Congregation A simple example will give us an idea of how ordinary routine business is conducted by the Congregation of Religious. A superior general with the approval of his council decides to ask the Sacred Congregation for permission to contract a debt of $100,000 to enlarge or to equip a school or hospital. The petition must be writ-ten in Latin, Italian, or French. The petition is usually addressed to The Holy Father according tO a well-known form: "Most Holy Father: The undersigned N.N., superior general of the congregation of N.N. (mother house in the diocese of X), pros-trate at the feet of Your Holiness, sets forth the following." ' Then come~ the petition itself: "With the approval of my gen-eral council I ask for permission to contract a debt of :;100,000 to equip on a more modern scale, a hospital, school . . ." ~ Then the need for the improvement will be briefly and clearly exposed. If the congregation has other debts the superior is obliged to mention them also. It is very important to assure the Sacred Congregation that the religious institute will be able to pay the interest regularly fiom ordinary income and, after not too long a time, to retire the capital debt. The petition ends with the form: "And may God, etc." without finishing the clause. Then a final "Your Holiness' most humble servant in Christ," followed by the signatures of the superior gen-eral and his general councillors. If the approval of the general coun-cil is not required, the councillors do not sign the petition. If the congregation has a cardinal protector, the petition may be sent to him, and he will forward it to the congregation with his recommendation. For less important matters it will be sufficient to have the document signed and sealed by the local ordinary and by tbe religious major superior. It should be addressed directly to: ."His Eminence, Cardinal Lavitrano, Prefect of the S. Congregation of Religious, Piazza S. Calli~to, Rome, Italy." According to the importance of the matter, the favor will be granted immediately by the cardinal prefect or by the secretary, with or without having been examined by a consuhor. Certain matters are frequently discussed in the congresso; and if it be something still more important or difficult, it will go through a "plenary session" of the cardinals and will finally be submitted to the pope in private 287 ,JOSEPH CREUSEN audience by the cardinal prefect. For many indults a printed form is used, and the clerk has only to fill in the name of the petitioner and perhaps add a brief remark. If the petition was not presented by the cardinal protector, the indult will have to be claimed at the treasurer's office by an agent. Small religious congregations which have no agent of their own in Rome usually send in their petitions through the diocesan chancery of the mother house, and then the local ordinary's agent will take care of them. In such cases the favor is frequently not granted directly but faculties are given to the local ordinary of the mother house (general or provincial) to grant the favor "if he finds the motives and the circumstances alleged to be true." On the back of the indult are.indicated the various fees to be paid. The first is an alms to be given the Sacred Congregation on the occasion of the granting of the favors; the second is a tax in compensation for the expenses involved (work of the clerks, report of the consultor, and so forth); the third is an alms for whoever executes the indult; the fourth fixes the sum the agent may ask for his work and expenses. Conclusion Perhaps one of my readers will ask me in a low voice, "Why does it occasionally take such a long time to get an answer back from the congregation?" I could igive many reasons. It is not always the fault of the officers of the congregation. Let me remind my readers of what I said above, that the Sacred Congregation has general com-petency for practically all matters concerning religious. Now, according to very incotnplete statistics, published in 1942, the reli-gious congregations with papal approval number about 111,000 religious men and 587,000 religious women. These figures do not include the numerous members of diocesan congregations, nor the r~ligious orders; hence, no mention at all of the hundreds of monas-teries of religious nuns. To give but one small example of the num-bers of diocesan religious, a Belgian bishop once told me that he had ii/:ty (yes, I mean i/fry) smaller or larger mother houses in his dio-cese. This being so, it will not be useless to have a friend in Rome who can go to the Sacred Congregation and inquire of some employee about your business. 288 l-low Orq:en Must We Pray? Gerald Kelly, S.J. DURING the years I have.been teaching religious, particularly Sisters, I have often been presented with this problem: "Exam-inations of conscience sometimes contain the.question, 'Did I miss my morning and even!ng prayers, and my grace before and after meals?' Does this question mean that such daily prayers are obliga-tory? And if they are not obligatory, how are we to explain the question to children?" The problem, be it noted, concerns obligation. It pertains there-fore to moral, not to ascetical, theology; and it is as a moral problem that I intend to treat it. But before I touch upon the actual ques-tion, I should like to make some preliminary observations that may prevent misuntterstandings. Preliminary Observations I lay claim to no special knowledge, acquired or infused, natural or supernatural, concerning the teaching of catechism to children. In fact, I may state quite frankly that at the end of the one year of my Jesuit life in which I had the duty (or privilege) of teaching cate-chism to third-graders I was thoroughly convinced that I had not reached their minds with a single idea. As a fellow Jesuit once put it to me when we were returning home after a catechism session, "Every time I leave that class, it's with a feeling of having been thwarted." Despite that year of frustration, I still retain certain notions concerning what ought and what ought not to be taught to children. For one thing, I believe it is much better to show children (and per-haps adults, too) the fittingness, the loveliness, and the beauty of the various acts of prayer than to try to make precise distinctions con-cerning their obligation to pray) If they love prayer, they will pray; and thus they will fulfill these obligations even though they cannot define them. This seems to be in keeping with the common opinion of theologians to th~ effect that Catholics who lead a devout lFor material on the fittingness and beauty of some of the acts of prayer mentioned in this article confer, among other things, these articles in REVIEW FOR RELIGIOUS: Moral Beautg in Our Duties toward God (I, 244-52) ; The Life of Faith (II, 41- 51); and Are You Sorrg for Your Sins? (III, 335-48). 289 GERALD KELLY Reoiew /~or Religious life need never worry about failing to fulfill their various duties to pray. Nevertheless, it is not right, merely in order to encourage children to do good, to foster an erroneous notion concerning their obliga-tions. Consequently, when any book or statement gives them the impression that they have a strict obligation though in reality they do not, that impression should be tactfully corrected. As regards daily prayers in particular, I might observe before discussing the main question that, even if there should be an obliga-tion to pray every day, there is certainly no duty to pray at definite times of the day, for example, in the morning or evening. Evidently these are fitting times. Yet pious Catholics who humbly confess that they did not say (heir morning prayers but said them later in the day surely have a false conscience if they think that in so acting they sin. Moreover, even if there should be an obligation to pray daily, there is clearly no obligation to say the prayers in some definite posi-tion. Some people seem to think that if they do not kneel when they pray they are doing wrong. A notion of this kind should be ~orrected--or, better still, prevented. Now for the question: is it obligatory, at least under pain of venial sin, to pray every day? Official pronouncements of the Churcl'i do not answer this question. A casual reading of Sacred Scripture seems to answer it in the affirmative. For instance, we are told: "Pray without ceasing" (I Thess. 5:17); "We ought always to pray" (Lk. 18 : 1) ; and "Be instant in prayer" (Col. 4:2). Texts like these appear to demand at least daily prayer; yet we know, from the traditional teaching of approved theologians, that such texts need not be taken in their full literal force. In part, at least, they express a counsel, not a command. To know the extent of the Obligation we have to turn to the writings of the moral theologians. Meaning of Prayer What do theologians mean by prayer? In general they distin-guish between prayer in the strict sense and prayer in the wide sense. In the strict sense prayer refers to petition, and it is defined as the "asking for becoming things from God." In the wide sense itmeans "any lifting of the soul to God," or any attual "communion with God." In this latter sense prayer includes acts. of faith, hope, love, adoration, petition, thanksgiving, praise, contrition, and so forth. It seems unquestionable that when we consider the problem of 290 November, 1949 HOW OFTEN MUST WE PRAY? daily prayers we are referring not merely to the prayer of petition but to prayer in the wide sense. To determine the exact obligation of praying, therefore, we ought to study what theologians have to say about the necessity of each of the acts mentioned in the previous paragraph. As a matter of fact, with reference to the necessity of prayer, moralists do not treat all these acts; but they do treat the principal ones: faith, hope, charity, contrition, and petition. These five acts, as treated by theologians, are primarily considered as inter-nal acts; though at times, of course, as when we speak of the neces-sity of certain acts with reference to confession, some external expres-sion is understood. Besides these various internal acts, theologians also treat of the necessity of social worship, which might include in some way many of the prayers not specifically treated elsewhere. A brief survey of these various sections of moral theology will give us all the background we need for a correct answer to th~ question: are daily prayers of obligation? Various Acts The Catholic life is a supernatural life: and faith is the founda-tion of supernatural living. It is evident, therefore, that faith must play an important part in the Catholic life. In fact, a truly devout life undoubtedly includes many acts of faith, at least implicitly, every day. But the fervent life is not the measure of obligation. Obligation refers to the minimum. And. when tbey speak of the obligation of making acts of faith, theologians are very conservative in estimating the required frequency. Treating of the necessity of making acts of faith, moralists first consider the nature of faith itself and its importance in the Christian life. From this consideration they conclude that every Catholic must make an act of faith at the beginning of his conscious moral life when he first realizes ~hat God has revealed certain truths to be believed. Another occasion that calls for an act of faith is had when the Church solemnly defines a certain doctrine and thus imposes upon us the duty of accepting it as divinely revealed. Besides specifying these two occasions, the most that theologians can say about the precept of faith in itself is that we must make acts of faith "at times" during life. Some have tried to define this obligation more accur-ately in terms of years, months, or weeks. These opinions are der-tainly worth reading; but they are merely opinions, not binding on anyone. 291 GERALD KELLY Review for Religious In the preceding paragraph I have indicated duties imposed on all Catholics by the precept of faith itself. Besides these, there are certain occasions when some other precept or special circumstance includes at least implicitly the necessity of making an act of faith. For instance, the duties of making acts of hope, charity, and contri-tion include the duty of making implicit acts of faith because such acts are impossible without faith. So, too, the duty of making a good confession or a good Communion. But in all these cases faith is not necessarily a separate act. Also, if one is facing a strong temptation which he cannot overcome without an act of faith, this act is obligatory. And if one has denied his faith by the sin of heresy or by apostasy from the true religion, he must, in reparation, make a new act of acceptance of the revealed truths he bad denied. The theol6gy on the necessity of acts of hope follows much the same pattern as I have outlined with regard to faith. From the dog-matic and ascetical points of view it would be difficult to e~aggerate the importance of hope. It must be present in the repentance of the sinner, in the heroism of the saint, and in the salutary perseverance of all the just. But concerning its prescribed frequency one must be cautious. Like faith, an act of hope is required at the beginning of one's moral life and "at times" during life. And like faith., it is at least implicitly required in certain other acts, for example, in an act of contrition, in a good confession, and in any effective prayer for grace. Also, an act of hope is required in reparation for a sin. of desperation. We next consider the best of all prayers, the act of love of God. That there are certain special occasions when an act of charity is imperative, is evident. For example, if a man is dying in the state of mortal sin and cannot receive a ~acrament, he can save his soul only by making an act of perfect contrition, which includes an act of charity. Also, if a person is in the state of mortal sin and must receive one of the sacraments of the living but cannot go to confes-sion, he is bound to regain the state of grace by means of perfect contrition. Even apart from these special occasions, one must at least occa-sionally during life make explicit acts of charity. This is the con-stant and universal teaching of eminent theologians, and the only teaching that the Church wilI'tolerat~. Absurd opinions such as these: it is enough to make an act of charity once in a life time, or once every five years--have been condemned. How anyone cc~uld* 292 Nooember, .I 9 4 9 HOW OFTEN MUST WE PRAY? hold opinions of this nature in view of the facts that the very ~ssence of the New Law is ~harity and that Sacred Scripture. urges us again and again to love God is somewhat of a mystery. Yet it is one thing to say that we must make acts of charity occa-sionally or even frequently; it is quite another to say how often they must be made. There is nothing defined on this point; and the theologians cannot determine it. All that can be said with certainty is that acts of charity should be made occasionally, or perhaps rather often, during life. In the preceding paragraphs I have made some references to the act of contrition. These were merely passing references. A sum-mary of the approved teaching concerning the necessity of this par-ticular act would run somewhat as follows. It is a conditional obli-gation; it depends on the fact that one has sinned. The Blessed" Virgin, for instance, could not make an act of contrition--and therefore could have no obligation to do so--because she never sinned. But for one who has sinned, contrition of some kind is an absolute requirement for forgiveness. For one who has committed a mortal sin, this clearly means that he has a serious obligation to make an act of contrition (perfect or imperfect, according to circum-stances) on the following occasions: when he is in danger of death; when he makes his yearly confession; when he is 'obliged for some special reason to 'acquire the state of grace (for example, when he receives a sacrament of the living). Venial sin does not require con-fession and is not an obstacle to the fruitful reception of the sacra-ments of the living; hence it seems that there is no definite occasion when contrition for venial sin is absolutely called for. Confession. of course, would make it conditionally necessary: that is, if one who has only venial sins wishes to go to confession, he is obliged to make an act of contrition. We come now to prayer in its strictest theological meaning, peti-tion. This kind of prayer may be considered under a twofold aspect: it is an act of worship of God, and it is a means of helping ourselves. As an act of worship, petition expresses our reverence for and dependence on God. Understood in this sense, prayer is certainly of obligation for all men, independently of their personal sanctity and of their special personal needs. Yet, if we limit our consideration of prayer to this sense, we can say no more about the frequency of the obligation than we said about the necessity of making acts of" faith. hope, and charity. We can simply say that every man, even the least 293 GERALD KELLY Review ?or Religious tempted, even the most perfect, even one confirmed in grace must pray occasionally. His very nature demands that he express his dependence on God in this way; but neither reason nor revelation tells clearly just how often he must so express himself. Prayer, however, is not merely a means of honoring God; it is also a personal necessity. In the providence of God, humble petition is the ordinary means of obtaining His blessings, particularly His grace, and grace is a necessity both for salvation and ~anctification. Since man is obliged to do at least what is required for his salvation, he is certainly obliged to pray. But how often must we direct our petitions to God? Must it be every day, or every time we need help? Theologians, having care-fully considered the data afforded by Scripture and Tradition, do not feel justified in giving an unqualified "yes" to such questions. The most that they can give as a general rule is that we must pray "very often." Beyond this, the answer is~ relative; some need to pray more frequently than others. As regards the prayers we have considered in the preceding para-graphs, one difficulty in estimating the obligations is that this must be done almost entirely without the help of definite statements by the Church. The case is different with reference to social worship; hence we need but mention this ~opic very briefly. The Mass is our principal form of social worship; and the Church.has stated quite definitely that we must assist at Mass on all Sundays and on clearly determined feasts of obligation. Conclusions I suppose that up to this point my discussion sounds m?re mathematical than religious. If it does, it is unintentional; I have not been inspired by any love of mathematics. I have no desire to urge people to count their prayers or their obligations. And I earnestly recommend for the comfort of all the common opinion of theologians to which I referred earlier in this article: namely, that those who lead a good Catholic life need not be concerned about any possible failure to fulfill their various duties to pray. Nevertheless, mathematics has its place; and one place is right here, in this conclusion. We have to ask ourselves whether all the duties to pray that have been outlined in this article add up to an obligation to say daily prayers. The answer is negative. If we prescind for a moment from the relative duty of praying for the 294 November, 1949 HOW OFTEN MUST WE PRAY ? graces we need, it seems that all the other duties can generally be fulfilled by the devout attendance at Mass at the prescribed times. The necessity of prayer for personal needs might increase this some-what, but there is no evidence that it is a daily duty for everyone. Do all moral theologians agree with the conclusion that daily prayer is not of strict obligation? The answer seems to be "yes, and no." They agree with,the conclusion ir~ theor~t; but many prefer to give a qualified answer for practice. These moralists would answer the questi6n concerning the duty of saying daily prayers somewhat as follows: "Theoretically, there is no obligation to pray every day. But in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or one somewhat similar, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation; yet, on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question. For if there is no obligation to say daily prayers, why should a reason be required under pain of sit~ for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, this seems to ignore completely the distinction between imperfection and venial sin.2 For laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfec-tion when it induces one to'act against a counsel (e.g., to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (e.g., to miss Sunday Mass in whole or in part).8 And what I have said of laziness is similarly true of such things as sensuality and human respect. 2Some authors hold that a positive imperfection is a venial sin. These men might logically defend.the formula I am here criticizing. But many moralists who pro-pose this kind of formula also hold firmly to the distinction between positive imperfections and venial sins. aEven here, when we speak of the "sin of laziness," it is not a specific kind of sin, but merely the source of sin. This is obvious from the fact that when ones misses Mass through laziness, all that he is obliged to confess is the fact that he missed Mass. 295 GERALD KELLY Because of these difficulties, I would not personally recommend the formula. I prefer the practical explanation given by Father Tan-querey m his moral theology, which may be roughly translated as follows: "The faithful are to be urged to pray daily, especially in the morning to ask the graces they need for the day, and in the evening to thank God for benefits received, to make .an act of contrition for their sins, and to commend their souls to God before going to sleep. Those who omit their morning and evening prayers do not sin directly by this omission; but experience proves that, all other things being equal, those who do not say these prayers fall into sin more frequently than those who. do.TM One final point. In view of all that has been said, what is a catechism teacher to do when the examination of conscience for children includes the question: ':Did I miss my morning and evening prayers, and my grace before and after meals?" Before I answer, let me recall my own experience in teaching third-graders. With this experience in mind, I have not the temerity to suggest the precise method of illuminating young minds. All that I dare suggest is that the teacher try in some way to convey the following ideas to the children : "This question does not mean that you would commit a sin every time you omit these prayers. The question is put there to remind you that all of us must often p~ay and that those times are especially fitting times for prayer. If you do not pray at these times, there is a good chance that you won't pray at other times, either; and this would mean that you do not pray even when you really need it, and that would be a sin. So, keep the habit of saying these daily prayers, and when you go to confession check up on yourselves to see whether you have been saying them. If you find that you often miss your daily prayers, you will know that you are getting a bad habit, and you ought to correct it." 4Cf. A. Tanquerey, Synopsis Tbeologiae Moralis et Pastoraiis, II (1936), n. 861. 296 The Three Ages of the Interior Life G. Augustine Ellard, S.J. WITH the publication of the second volume of T~e Three Ages of the Interior Life1 the work is now. complete in English. The first volume was considered in this REVIEW, VI (July, 1947), 249. In what follows the work as a whole is discussed. I. Content As the title suggests, spiritual development is conceived and pre-sented after the analogy of organic growth. Corresponding to the periods of childhood, adolescence, and maturity in natural human life, there are in the supernatural life also three stages of spiritual evolution, namely, progress along the purgative, illuminative, and unitive ways. Moreover in both the natural and the supernatural orders each of the three periods is ushered in by a crisis. Of these the first is birth for one's physical life; corresponding to it there is justifi-cation, or the beginning of one's interior life. Adolescence is intro-duced by the second crisis, puberty; and, analogously to it, with "the night of sense" a person enters upon the illuminative way. Finally, the third natural crisis consists in attaining one's majority or reaching maturity; the spiritual correlate is "the night of the spirit," which is followed by the transforming union, the state of full super-natural maturation. It will be noticed that two of the three ages are mystical. In case one should fail to make sufficient progress, or grow up, one would become a dwarf or midget. In an elaborate arrange-ment, summarized diagrammatically on page 245 of volume I, degrees of the virtues, the functions of the gifts of the Holy Spirit, various purifications, and the grades of prayer are assigned to each of the three ages. So much for the general idea indicated by the title. The second volume covers the second and third ages, that is, the illuminative way of proficients and the unitive way Of the perfect. Treatment of the illuminative way is introduced with a discus-sion of "the second conversion" and the necessity for it. Here, 1THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life. B~ The Rev. R. Gattigou-Lagrartge, O.P. Translated by Sister M. Timothea Doyle, O.P., Rosary College, River Forest, Illinois. Volume Two. Pp. xiv -b 668. B. Herder Book Co., St. Louis 2, Missouri, 1948. $7.50. 297 G. AUGUSTINE ELLARD Review for Religious besides Father Lallemant, who originated the expression, St. Cath-erine of Siena, Suso, and Tauler are drawn upon. Then the passive purification of the senses is handled; for this the great authority is St. John of the Cross. The principal characteristics of proficients are pointed out. After a chapter in which with the aid of a drawing the virtues and gifts of persons in this stage are fitted together into an imposing "spiritual edifice," the virtues, both moral and theo-logical, are taken up separately. There follows a section on docility to the Holy Spirit, ohe of the supernatural traits peculiarly empha-sized in this' work. Next the discernment of spirits, the Sacrifice of the Mass, Holy Communion, and devotion to Mary are dealt with inasmuch as they pertain specifically to this second age. After some pages on "the universal accessibility of the mysticism of The Imita-tion," we come to what in all this matter seems to be the author's leading preoccupation, namely, a series of chapters on contemplation. The author professes-to describe the passage from acquired prayer to initial infused contemplation in accordance with the teaching of St. Francis de Sales, St. Thomas, St. Teresa, and St. John ot: the Cross. In the official condemnation by the Church of the errors of the Quietists Father Garrigou-Lagrange finds a confirmation of his doctrine on the beginnings of infused prayer. Then there follows a more cbntroversial discussion of certain questions ~elative to infused contemplation; how, for instance, it should be defined, what its intimate nature is, what forms its progress takes, what it does not require, what the call to it is, and so on. Finally, the treatment of the illuminative way and of the third part of The Three Ages is concluded with a consideration of the agreements and disagreements between St. Teresa and St. John. The one is not a theologian and the other is. Part Four is concerned with the mature age and the unitive way of the perfect. In particular, it describes the passive purification .of the spirit, the habitual union of perfect souls with God, "the way of spiritual childhood" constituting a special form of the perfect life, the heroic degree of the virtues, and lastly different forms and degrees of the unitive life. Under this general heading come the perfect apostolic life, advanced reparation, the influence of the Holy Spirit in those who have reached this period, arid mystical union and ecstatic union according to St. Teresa, and then at last the trans-forming union, prelude to the union of heaven. At this point by way of appendix the author does a most unusual thing: he inserts a whole article by another writer who shares the same opinions on the 298 Not~ember, 1949 AGES OF THE INTERIOR LIFE mystical problems that have been much debated in recent years. The fifth part deals briefly with extraordinary graces, that is, those miraculous favors which sometimes accompany high sanctity. The differences between facts of divine origin and morbid phenomena are pointed out. The diabolical manifestations of possession and obsession are also considered. The "Epilogue" returns again tb controversy. The first part is on "the axis of the spiritual life and its unity," the axis being faith, hope, and charity, and is made up mostly of a discussion about the distinction between ascetical and mystical theology. The second part deals with "the beatific vision and its normal prelude." One might think that this prelude, mentioned so often, would be a high degree of purity or virtue. Rather it is infused contemplation, especially as it occurs in the transforming union. The great raison d'etre of this whole large work, treating the spiritual life from beginning to end, seems to be to propound the thesis that infused contemplation comes within the normal develop-ment of the interior life and is morally necessary for the full perfec-tion of Christian life. Everything appears to be centered around that thesis. Over and over again it is indefatigably reiterated. On this more than on anything else will probably depend the permanent value and importance of the work. According to the author beginners meditate, that is, practice a discursive method of prayer, though their meditation may become simplified. Of course they receive help from the gifts of the Holy Spirit, present in all just souls, but this influence is latent and is not characteristic of their kind of prayer. If they advance as they should and if no special obstacles intervene, they will be given the grace of. infused contemplation. All contemplation practically, or at least contemplation as "the great masters" understood it, is infused. It is so called because it is due to a special inspiration coming through the gifts and is not at our disposal, like, for example, the ability to meditate, It proceeds from living faith illumined by the gifts of wisdom and understanding. Ordinarily the first form of infused contemplation granted by , the Holy Spirit is that described by St. dohn of the Cross as "the night of sense.". Then, if one be faithful and continue to make sufficient progress, one will also go through all the mystic ascensions as set forth by St. Teresa and St. 3ohn and finally come to rest in the transforming union or mystic marriage. Here the full perfection both of contemplation and of the Christian life are attained. More- 299 G.AUGUSTINE F~LLARD for Religious over, to this happy state all are called. As a matterof fact it is rare, but that is only because men are not generous enough in accepting the graces that would bring them to it. Thus a magnificent prospect is opened out before one who undertakes to pursue the spiritual life in earnest. I[. Merits Among the special values of The Three Ages would be included, I should say, these points: it is the latest and best expression of a very eminent theologian's doctrine; it is an excellent presentation of the spirituality of the present-day Dominican School; one can learn a considerable amount of theology from it; and, most of all, it has great inspirational power and force. Father Garrigou-Lagrange has long been a theologian of great distinction. In the Thomist school he has been among the first and foremost for a generation. To his credit there stands a long list of learned works in philosophy and dogmatic theology. For a number of years he has also taken a very keen interest in ascetical and mysti-cal theology and here too he has written very much. Altogether he is said to have published more than two hundred articles or books. His influence, in spiritual matters and ideas is very great, and any-thing that he proposes is apt to be taken up and propagated by numerous lesser authorities. The Three Ages sums up, completes, and puts in convenient form most of the ideas which be has pre-viously taught in his other spiritual writings. Hence it is now, and very probably will remain, the definitive expression of his thought in ascetical and mystical matters. It is also an admirable presentation of the general spiritual doc-trine of a group of Dominican Fathers, and in varying degrees also of others who agree with them. In other words, it gives the teaching of a certain school of spirituality within the Church, and one, too, which in our time enjoys special favor and exerts great influence. The simplest way now to indicate the substance of their doctrine is to say that it is just that which is set forth in The Three Ages. No other work synthesizes it so well. One could also say that it is that sys-tem of spirituality which is proposed in France by La Vie Spirituelle, in Spain by La Vida Sobrenatural, and now in this country by the new Cross and Crown. Now that several of Father Garrigou- Lagrange's spiritual books have been translated into English, he is by all means the chief representative of this school in our language as well as in his own. 3OO November, 1949 AGES OF THE INTERIOR LIFE From what has been said it will surprise nobody that from n careful reading of The Three Ages one could learn much theology. The author is nothing if not a theologian; not, for instance, a psy-chologist. But one would have to remember carefully that it is the-ology of the Thomist school, not always simply Catholic theology. Throughout this work, from the first page to the last, St. Thomas is quoted over and over again; consequently one can learn much of the Saint's doctrine from it. An example of how theology enters into this second volume: the first chapter is concerned mostly with the language of spiritual writers as compared with that of the theo-logians. It is concluded that the language of the mystics, expressing infused contemplation, is the loftier of the two. Naturally those parts of theology are drawn upon most which relate to the practical living and development of the supernatural life: ~he inhabitation of the Blessed Trinity, sanctifying grace, the virtues, both moral and theological, the gifts of the Holy Spirit, the nature ot? Christian perfection, the Sacrifice of the Mass, Holy Com-munion, prayer, and contemplation. There is a chapter on the errors of the Quietists about contemplation and pure love. On this latter Father Garrigou-Lagrange wrote at great length in L'Amour de Dieu et la Croix de des.us. Of all the excellences of this work, the principal one, I should say, is its inspirational value. Eminent theologian that he is, the author keeps reminding his readers of the grand dogmas of Chris-tianity, their "infinite elevation," their implications for our affective and practical lives, and the supreme motive power that they could and should have for our wills. One who is looking for something on a favorite minor devotion will not find it in The Three Ages; but one will be treated therein to a wealth o1: dogmatic material that makes an unsurpassed background for the spiritual life and subject matter for ennobling reflection and mental prayer. From the way and manner in which Father Garrigou-Lagrange handles such important doctrines as the inhabitation of the Blessed Trinity, the worth of sanctifying grace, the superiority of the infused virtues, the humility and magnanimity of Christ, the values of faith, hope, and charity, the Sacrifice of the Mass, reception of the Holy Eucharist, the fruits of devotion to the Blessed Virgin, and so on, a reader feels his heart warmed and his enthusiasm enkindled for these great truths. III. Demerits On the debit side some deficiences are observable in The Three 301 G. AUGUSTINE ELLARD Reoieto for Religious Ages. It is all the more necessary and important to point them out-- and this is the reason for these criticisms--inasmuch as the work will most likely be read very widely and exert a very great influence. To many readers, less conversant with modern mystical controversies or less critical in accepting what a noted theologian writes, the book could easily be misleading in certain matters. The greater an author's reputation and the more excellent his work, the worse may be the consequences of its defects. The Three Ages is theoretical rather than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine on the gifts of the hoIy Spirit, is uncertain; and its main thesis is not after all really so significant. 1. For a work that is directed to interior souls generally and has the professed aim of inviting them "to become more interior and to tend to union with God" (II, p. 8), The Three Ages has overmuch that is speculative and controversial. It inclines rather to stress the-ory than practice, metaphysics than psychology, contemplation than life, and the gifts of the Holy Spirit rather than the virtues. From the practical point of view, there are some surprising omissions. The particular examination of conscience seems not even to be mentioned, although surely it is one of the major techniques in modern Catholic asceticism. For the general examination no precise method is sug-gested. What is more strange, for all those who do not as yet enjoy infused contemplation--and surely, they would, be-numerous-- only 19 of the 1162 pages are given to mental prayer. Those who" struggle with the difficulties of meditation will not find much help or consolation. No definite method of: meditation or of any other form of mental prayer is offered. The well-known methods used in the Church are not even named. Of the little written on method a con-siderable part is rather in disparagement of it or against the abuses of it. A beginner might well ask what he is to do until.the time comes --and that may be in the distant future--when he is favored with mystical contemplation. In another and more general way The Three Ages does not seem to be as practical a work on spirituality as most people could rightly desire. Throughout, the emphasis is on the gifts of the Holy Spirit in contrast to the virtues. The "special inspirations" of the gifts are quite beyond our reach, except that indirectly by co-operating with previous graces we can dispose ourselves to receive .them. A practical-minded person bent on applying what he reads to his life might ask: "What can I do about the gifts that I am not doing anyway in culti- 302 November, 1949 AGES OF THE INTERIOR LIFE vating the virtues? Wait for their, inspirations? Then, when they come, how shall I recognize them?" It would appear, both on theoretical and practical grounds, much better to emphasize the vir-tues, at least the theological virtues, faith, hope, and charity. The gifts are supposed to be subordinated to these latter. In general it is true of the whole work that it does not get down, except by way of inspiration and motivation, to the everyday details of actually living the good life. 2. The Three Ages is a very splendid exposition of one concep-tion of the spiritual life, but it is only one, and not simply the Cath-olic view. Nor does it make this fact sufficiently clear in its text. Consider, for example, the division of three ways, fundamental in this work. A leading contemporary spiritual author, whose doc-trine is on the whole very much like that of Father Garrigou- Lagrange and to whom this latter seems to be much indebted, is Msgr. Saudreau, the author of The Degrees of the Spiritual Life and other books. Saudreau, who also makes much use of St. John of the Cross, assigns infused contemplation to the unitive way (see the whole second volume of The Degrees) ; Garrlgou-Lagrange assigns it to both the illuminative and unitive ways--a great difference indeed. The manual now most widely used in ascetical and mystical matters is the Sulpician Tanquerey's The Spiritual Life. He has the three ways without any necessary inclusion of infused contemplation at all; it may or may not come within the unitive way (pp. 301, 461, 606, 736). The last Carmelite to write a full systematic treatise on ascetical and mystical theology is Crisogono del Jesus Sacramentado, Compendio de Ascetica ~1 Mistica (1933). He provides for a double set of three ways: one without infused contemplation, the other with it (pp. 53, 156). So does Naval, of the Missionary Sons of the Immaculate Heart, in Tbeologiae Asceticae et M~tsticae Cursus (p. 32). On contemplation also there is a difference. Among all the schools of spirituality in the Church, the one which has, so to speak, specialized most on contemplation is that of the Carmelites, and of course they glory in presenting the teaching of St. Teresa and St. John of the Cross. Their doctrine, or at least the expression of it, is not the same as what we find in The Three Ages. The leading representative now of the Carmelites is Father Gabriel of St. Mary Magdalen, professor of spiritual theology in the International Col-lege of-St. Teresa, Rome. He has written much on acquired contem-plation. Half of his work, St. John of the Cross, recently published 303 G. AUGUSTINE ELLARD Review for Religious in English, is devoted to it. Besides, in Ecole Teresiene et Problems M~lstiques Contemporains, he writes: "By their doctrine on the con-templation that belongs to beginners, the Carmelite authors of the first generation gave the first indication of the doctrine of acquired contemplation that soon became one of the characteristics of the Carmelite School. They teach in fact the existence of a contempla-tion that follows meditation, that proceeds from it, though one may easily find in it some infusion of celestial light. Does not a con-templation which is the fruit of our activity in meditation merit the name 'acquired'? (p. 79) . It is certain . . . that this teaching on acquired contemplation is one of the characteristics of the Carmelite School" (p. 86). Very recently, at the end of a study on Thomas of Jesus and acquired contemplation, Father Gabriel writes: "Nothing that we have found contradicts, rather on the contrary everything favors, the traditional teaching of the Teresian school which sees in the doctrine of St. John of the Cross on the transition from meditation to contemplation the origin of the doctrine of acquired contempla-tion, and we need not fear to give to him whom that school names its Mystical Doctor the title also, more humble indeed but still impor-tant, of 'the Master of active contemplation' " (Revue d'Ascetique et Mystique, 1949, 17). In Father Garrigou-Lagrange's view of how mental prayer develops there is hardly any place for acquired contemplation. Con-templation, as "the great spiritual writers, especially St. John of the Cross and St. Teresa" understood it, is infused, and "ordinarily" (II, p. 337) it follows meditation. Quite fundamental to The Three Ages is the general interpreta-tion which it takes of the whole system of St. John of the Cross. According to one of the foremost contemporary Benedictine authori-ties on mysticism, it is not at all the right one. In commenting upon Garrigou-Lagrange's previous book, Christian Perfection and Con-templation, identical in this matter with the present work, and after saying that he presents in an incomparable way the doctrine of St. Thomas on Christian perfection, he adds: "but the conception that St. John of the Cross had of mysticism and contemplation entirely escaped him" (Mayer, M~stik als Lehre und Leben, p. 225). Other scholars also who have specialized in mystical studies take a very different view of St. John; for example, Marechal (Etudes sur la Ps~lcbologie des Mttstiques, v. II, especially pp. 321-359), and 304 November, 1949 AGES OF THE INTERIOR LIFE Crisogono del ,)esus Sacramentado, San Juan de Ia Cruz, su Obra Cientitica g Literaria. 3. Next we come to the gravest defect that I find in The Three Ages, namely the uncertaintg of much of it, and the fact that this uncertainty is not sufficiently acknowledged by the author. Making a clear-cut distinction between recognized Catholic dogma or doc-trine and the conclusions or theological speculations that he shares is surely not one of Father Garrigou-Lagrange's excellences. This has been true of his writings in general. The whole vast construction presented in these two large volumes stands or falls with the special doctrine on the gifts of the Holy Spirit which forms as it were the supporting framework of it. How fully it enters into the whol~ system can be seen at a glance by consulting the diagrammatic outline on page 245 of volume I. And still this particular theory is proposed without any adequate indidation of its speculative and uncertain character. As a matter of fact there is very little in the theology of the gifts that is certain and commonly acknowledged as such. After quoting Leo XIII, Father Garrigou-Lagrange himself thus summarizes the papal teaching: "Encyclical Divinum illud munus (May 9, 1897), circa iinem. This text shows: (1) the necessity of the gifts ('has need of') ; (2) their nature: they make us docile to the Holy Ghost; (3) their effects: they can lead us to the summit of sanctity." (Vol. I, p. 70.) There is a great difference between these three simple points and the whole theory that forms the skeleton, so to speak, of The Three Ages. There never has been and is not now any consensus among theo-logians as to how the gifts of the Holy Spirit are to be conceived." Scotus denied the very existence of the gifts as distinct entities. Apparently his whole school, especially the Franciscan theologians, still does. From a recent Franciscan publication: "The doctrine of the Franciscan school and especially that of Scotus, tends to a simpli-fication of the spiritual life. The supereminence of charity and its effectiveness in the Christian life as stressed by our school show the unity of that life very clearly. This same trait in the teaching of Scotus is seen in his doctrine on the nature of the gifts of the Holy Spirit . Here again Scotus insist~ that entities must not be multi-plied without necessity. And once more we are impressed with the marvelous synthesis and unity in these various phases of the spiritual life as explained by the Subtle Doctor .Scotus maintains that the 305 G. AUGUSTINE ELLARD Reoieto for Religious gifts are not distinct from the virtues. He points out that there is no necessity for distinct habits, since the three theological virtues and the four cardinal virtues perfect man sufficiently for even the most heroic and very highest action." (The Virtues according to Franciscan School, Franciscan Clerics, Old Mission Santa Barbara, 1946.) In this denial Scotus was followed by the great doctor of the Church and master in spirituality, St.' Francis de Sales, who also is one of Father Garrigou-Lagrange!s preferred authorities. On the gifts St. Francis says: "Now they are not only inseparable from charity, but, all things well considered, and speaking precisely, they are the principal virtues, properties and qualities of charity. For (1) Wisdom is in fact no other thing than the love which relishes, tastes and experiences, how sweet and delicious God is; (2) Under-standing is nothing else than love attentive to consider and penetrate the beauty of the truths of faith, to know thereby.God in Himself, and then descending from this to consider Him in creatures; (3) Science, on the other hand, is but the same love, keeping us attentive to the knowledge of ourselves and creatures, to make us reascend to a more perfect knowledge of the service which we owe to God"; and so on, through the other four gifts. (The Lot~e ot: God, XI, 15.) Again, in a later chapter: "So that, Theotimus, most holy charity is a virtue, a gift [in the context clearly a gift of the Holy Spirit], a fruit and a beatitude . As being a gift, charity makes us docile and tractable to interior inspirations, which are, as it were, God's secret commandments and counsels, in the execution of which the.seven gifts of the Holy Ghost are employed, so that charity is the gift of gifts." (XI, 19.) One of the few works in English on dogmatic theology has the following to say on the gifts: "Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace. This proposi-tion may be qualified as "probabilis' . . . . Are these seven gifts (or some of them) really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient~ impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians." (Pohle-Preuss, Grace, Actual and Habitual, p. 369.) In the Catholic Encyclopedia, over the signature of Forget, pro-fessor of dogmatic theolqgy in the University of Louvain, we find: 306 November, 1949 AGES OF THE INTERIOR LIFE "As to the inner nature of these gifts of the Holy Ghost, theologians consider them to be supernatural and .perinanent qualities, which make us attenti,~e to the voice of God, which render us susceptible to the workings of actual grace, which make us love the things of God, and, consequently, render us more obedient and docile to the inspira-tions of the Holy Ghost. But holy do they differ from the virtues? Some writers think they are not really distinct from them, that they are the virtues inasmuch as the latter are free gifts of God, and that they are identified essentially with grace, charity, and the virtues. That opinion has the particular merit of avoiding a multiplication of the entities infused into the soul. Other writers look upon the gifts as perfections of a higher order than the virtues; the latter, the.y say, dispose us to follow the impulse and guidance of rehson; the former are functionally intended to render the will obedient and docile to the inspirations of the Holy Ghost." (Vol. vii, p. 413.) Among contemporary dogmatic theologians who propose the basic doctrine on the gifts as only probable or more probable one could cite the following: Van der Meersch, De Gratia, p. 215; Parente, De Gratia, pp. 26.7, 283: Diekamp-Hoffmann, O.P., Tbeologiae Dogmaticae Manuate III, 19, 155; Van Noort, De Gratia, (brd ed.), p. 155. Father De Guibert gave much attention to a stu~iy.of the gifts, and in particular he made a special effort to determine what is certain and what probable concerning them. His conclusion was that we could hold with certainty, or at least very great probability, that there exist in the souls of the just habitual infused dispositions of docility toward the inspirations of the Holy Spirit. This appears to him to be the basis upon which rest the speculative conclusions of theologians about the gifts (Revue d'Ascetique et Mgstique, 1933, 1-26). Father De Guibert's finding is indeed a long.~ay from Father Garrigou-Lagrange's coflception of the gifts. Among the best and most important studies on the gifts pub-lished in recent years seems to be a long article by Father De Blic, Pour l'Historie de la Tbeotogie des Dons. He judges that Father De Guibert went too far and that still less even can be said in favor of the prevailing theory of the gifts (Revue d'Ascetique et Mystique, 1946, 117-179). Of the theologians of this century who are special authorities on the gifts the outstanding one by far is the Dominican Father A. Gardeil. In the Dictionnaire de Theologie Catbolique he writes: 307 G. AUGUSTINE ELLARD Reoieto for Religious "In our days the debate still goes on among theologians over the dis-tinction between the infused virtues and the g!fts. If the distinction is debated, much more are other and" lesser points in the doctrines" (IV-2, 1778.) The Dominican Joret, in a good-sized work on the mystical theology of St. Thomas, points .out that it was .not until the thir-teenth century that the distinction between the gifts and the infused virtues was well worked out. "St, Thomas seems to have made .pre-cise and definitive the theory of the gifts of the Holy Spirit." Then, after a brief passage in which he gives St: Thomas's general idea of the gifts (divine inspirations as opposed to human, reflections), he writes: "In speaking thus we leave altogether the domain of faith to enter theological speculation. And we are going to remain there in the course of the following'paragraphs which will only set forth the teaching of St. Thomas." (La Contemplation M~tstique d'a~r~s Saint Thomas d'Aquin, 1927, p. 39,) ~ Among the most eminent Dominican theologians of the twen= tieth century is Hugon. On the gifts he writes: "There is a dispute as to whether the gifts differ from the infused virtues objectively and essentially or only after a fashion (secundum quid). This last is defended by a number of theologians, following the leadership of Scotus; but the Angelic ,Doctor and the Thomists teach that the gifts are specifically distinguished from the virtues as perfections of a superi-or and higher order by which a man is easily moved by, the Holy Spir-it." (Italics in the original: Tractatus Dogmatici, Ed. 10, II, 4~8.) Father Garrigou~Lagrange himself, in the, epil~gue to his French work,2 Perfection Cbretienne et Contemplgtion (Vol.II, [89]), after discussing "the minimizing conceptions of the gifts of the Holy, Spirit and the oscillations of theological eclecticism" and then "the superiority of the doctrine of St. Thomas o'n the gifts," concludes: "Thus there are four notably different theories of the gifts. Two are manifestly minimizing, but opposed to each other; one is eclectic and tends to rise higher; and finally the one which seems to us to be at the culminating point of truth. These four theories can be summed up as follows [italics as in the original French] : "The gifts, distinct from the virtues, are something normal and eminent and grow With charity. 2This epilogue does not appear in the English Christian Perfection and Contemplation. 308 Not~ember, 1949 AGES OF: THE INTERIOR LIFE "The acts of the gifts take place sometimes according to an ordinary human mbde; sometimes they are extraordinary. "'The gifts are distinct from the virtues and are principles of extraQrdinary acts. "'The gifts are not distinct from the oirtues.'" In The Three Ages there is little indication of any,other "the-ory" of the gifts than the one which the author himself adopts. So much for the existence and distinction of the gifts. . If now one should inquire into the number of them. there is much .less cer-tainty. To quote the Dominican Joret again: "The Septuagint version followed by the Vulgate gave seven characteristics to the Spirit of God resting upon the Messias: the spirit of wisdom . Thus one obtained seven gifts of the Holy Spirit, just as there are seven virtues, theological and moral¯ But neither in the one case nor the'other should we regard this number as limitative. For the sacred writers, as we know,.it rather designates the pleriitude of the divine operations. The single light of the sun divides into seven principal colors which can then have an infinite variety of shades. So it is with the Holy Spirit and His gifts." (Op. cir., p. 36.) Less certain than the number is the general function of the gifts, that is, the kind of work that they perform in the process of sancti-fying a person. A glance at the relevant places in different theo- .logians would readily convince one of this fact¯ Much less certain still are the functions of~, the particular gifts. Consider for a moment the case of St. Thomas. In a recent scholarly work devoted entirely to his mystical theology and wholebeartedly in sympathy with it, the author points out four ways in which at successive times St. Thomas endeavored to classify the workings of the different gifts, and then he conclude~: "The question, taken up four times, has resulted in four different constructions; once even with an explicit disavowal of what St. Thomas bad previously estab-lished. Who will assure us that the last is perfect?" (L. Roy, Lumiere et Sagesse. La Gra~e Mystique dans la Theologie de Saint Tho'mas d'Aquin, p. 185.) Father Garrigou-Lagrange's.conception of the various function~ of the gifts seems to have been developed from a combination of elements in three of St. Thomas's ways (The Three ~Ages, I, 76; III, 68, 4 and II II, 8, 4; 3 D. 34 q. 1 a. 2) His correlation of the virtues and gifts (I, pp. 51, 76) is ¯ 309 G. AUGUSTINE ELLARD Retffew for Religious criticized by De Guibert as not being quite in accord with St. Thom- ¯ as's (Theologia Spiritualis, 1937, p. 135). Of all these ways, and others too which could be cited, of assigning specific functions to each of the gifts, not one seems to agree :with the exegetes when they comment on and explain the original Scripture text (Isaias 11:2-3) that is the first foundation for all the doctrine on the gifts. Moreover there are two different forms of the modern Thomistic theory of the gifts. Besides the one which Father Garrigou- Lagrange espouses (that with the virtues one acts in a human way and with the gifts in a superhuman way), there is another one, defended in our time especially by Cardinal Billot. "The gifts have two modes, that is, an ordinary and an extraordinary one according to the differences in the many operations of the Holy Spirit, who freely breathes where He wills and apportions to all as He wishes . There is another way and one that is quite extraordinary; although it is not td be said to be at all necessary, even for high sanctity, it is'nevertheless as a rule found in those whom the grace of God calls to the supreme heights of perfection. Moreover this mode i~ concerned mostly with extraordinary contemplation, that is, with the prayer of quietude, simple union, ecstatic union, and consummate union." (De Virtutibus Infusis, Ed. 4, pp. 169, 173.) A contemporary mystical theologian in whose system this idea of two modes, ordinary and extraordinary, is most important is the Carmelite Father Crisogono. de Jesus Sacramentado. For him this is the true thought of St. Thomas himself, and also of some at least of his best commentators (La Perfection et La Mystique selon Led Prin-cipes de Saint Thomas, p. 44). Another point about the present-day Thomistic hypothesis of the gifts that will make many people pause is this: it appears to be indissolubly bound up with the contention that grace is intrinsi-cally efficacious. "We do not find anything in his system [Suarez's] corresponding to the idea, dear to St. Thomas, of actual operating grace, understood in the sense of instrumental prevenient and pre-determining motion, by which the Angelic .Doctor characterized the special nature of the gifts of the Holy Spirit" (Dictionnaire de The-ologie Catholique, in thd article Dons du Saint Esprit, A. Gardeil, 1778). "This interpretation [the doctrine of St. Thomas on grace and the gifts as understood by the great interpreters Cajetan, Bannez, John ~f St. Thomas, and the Carmelites of Salamanca] is for us the 310 November, 1949 AGES OF THE INTERIOR LIFE only true one, the only one which safeguards the two great, prin-ciples of the intrinsic efficacy of grace and the specification of habitus by their formal object" (Garrigou-Lagrange, Perfection Chretienne etContemplation, II, [99]; see also [54], [59-62], [95]). From ail that has been said, especially in the form of quotations from leading Thomist theologians, on the uncertainties attaching to our knowledge of the gifts ot: the Holy Spirit, it would seem abun-dantly clear that no elaborate, doctrine about them should be pro-. posed as more than a theory or hypothesis. Nor should any major practical norm based on such a doctrine be set up as more than prob-able. I have made a special effort to find indications of these uncer-tainties in The Three Ages, I found very little indeed. The princi-pal' one seems to be implicit in this sentence: "The great majority of theologians hold with St. Thomas that the gifts are really and spe-cifically distinct from the infused virtues" (I, p. 73). Therefore it ¯ .is admitted that not all theologians agree on this particular funda-mental point. On the other hand a reader might expect that he is being treated to something that is especially reliable. Under the heading, "The Aim of This Work," the author announces that he will try to avoid the danger of "many pious books that lack a solid doctrinal foun-dation" (I, p. 9). In the Preface he writes: "We insist far more on the principles ge.nerall~ accepted in. theology!, by showing their value and their radiation, than on the variety of opinions on one particular point or another proposed by often quite secondary authors . The complexity of certain questions ought not to make us lose sight of tb~ certitude of the great directive principles that illuminate all spirituality" (I, p. xi; italics inserted). "For a clear understanding of the nature of the mystical union, we must treat of the influence of the Holy Ghost in the perfect, soul by recalling the most indisputable and lofty principles commonly taught on this subject" (II, p. 511) ,, The fact remai.ns, unfortunately, that much of The Three Ages is uncertain and questioned by perfectly orthodox Catholic authori- .ties. 4. To come now to the great central thesis of The Three Ages, namely, that infused contemplation comes within the normal devel-opment of the supernatural life. It is after all much less significant than one might at first think. (1) It embodies no great new dis-covery nor corrects any old error; (2) the attenuated-infused con- 311 G. AUGUSTINE ELLARD Review for Religious templa.tlon which it holds out in prospect for all whose supernatural life evolves normally is not, considered as a form of human action or experience, very different from mental prayer that is acquirable; (3) the thesis suffers from being so closely associated with a ques-tionable theory of the gifts; and lastly, (4) various e~ceptions to it are admitted. (1) Father Garrigou-Lagrange writes: "In contradistinction to acquired prayer, infused contemplation is generally defined as a simple and loving knowledge of God and His works, whicFi is the fruit, not of human activity aided by grace, but of a special inspiration of the Holy Ghost" (p. 310). Contemplation "proceeds . . . from living faith enlightened by the gifts of the Holy Ghost, especially by those of understanding and wisdom, which render faith penetrating and sweet. "Supernatural contemplation thus conceived, supposes the special inspiration of the Holy Ghost, which His gifts dispose us to receive with promptness and docility, as the widespread sails on a boat receive the impulsion of a favorable wind; then the boat advances more easily than by the labor of the rowers, a symbol of discursive meditation united to the practice of the virtues. From this point of view, contemplation, because of the special inspiration which it supposes, deserves to be called, not acquired but infused, although at the beginning it may quite frequently be prepared for. by reading, affective meditation, and the" prayer of petition. The soul thus actively prepares itself to receive the special inspiration of the Holy Spirit, which will at times be strong enough so that discursive medi-tation will no longer be necessary . These acts of love and 6f penetrating .and sweet faith are said to be infused not only because they proceed from infused virtues, in this case from the theological virtues, but because they suppose a special inspiration of the Holy Ghost, and because we cannot move ourselves to them with the help of common actual grace. In this case God mov.es us, not by inclining us to deliberate, but to acts above all discursive deliberation." (II, 281--2.) If this is all that is meant by infused contemplation, wh~ would deny the thesis, and what has all the argument been about?. Some. would quegtion what is said about the gifts, but hardly anybody would directly and categorically contradict the thesis itself. Since all acknowledge some sort of doctrine, at least as probable, about the gifts, who would not admit that in accordance with the providence and designs of God the mental prayer of all should be enlightened 312 No~emb~r, 1949 AGES OF THE INTERIOR LIFE and enhanced as much as possible by special inspirations coming from the Holy Spirit through the gifts? Certainly this is not the essential analysis which certain theo-logians have had in mind in denying that infused contemplation comes within the regular development of the interior life. For Father Poulain mystical contemplation consists essentially in an experimental perception of God's presence (The Graces of Interior Pra~ter, chapters V and VI) ;and for Farges, in "an experimental sen-sation of the divine, that is, in an immediate intuition by the con-sciousness, more or less clear o~ obscure, of the presence in our souls of' God or a supernaturai object, the essence whereof remains unknown, which produces a sentiment of admiration and love, suspending more or less the powers of the soul" (Mgstical Pheno-mena, p. 57). According to Father Crisogono del Jesus Sacramen-tado, "infused contemplation is an affective intuition of divine things, resulting from a special influence of God in the soul . This actual grace is received in the habits of the gifts of understanding, knowledge and wisddm, which, at receiving it, are actuated according to their extraordinary operation . This operation of the gifts, which takes place in a superhuman way, is the act itself of infused ¯ contemplation." (Compendio de Ascetica g Mistica, pp. 164-5.) Father Crisogono holds that all are called to the perfection of the gifts working in their ordinary, but not in their extraordinary, mode. The two great doctors of the Church, St. Francis de Sales and St. Alphonsus de' Liguori, specialists also in spirituality, and, one would presume, cognizant of tradition, surely would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit. If highly developed gifts and the resulting graces had been sufficient in their opinion to entail infused contemplation, they could hardly have written as they did. Thus St. Francis wrote: "Blessed are they who live a superhuman and ecstatic life, raised above themselves, though they may not be ravished above themselves in prayer. There are many saints in heaven who were never in ecstasy or rapture of contemplation. For how many martyrs and great saints do we see in history never to have had any other privi-lege in prayer than that of devotion and fervor." (The Love of God, VII, 7.) And St. Alphonsus: "The aim of the soul here ought to be single, namely, union with God; but that the soul should attain to perfection, there is no necessity of passive union. It is sufficient for 313 G. AUGUSTINE ELLARD Reuiew for Religious it to arrive at active union . Active union is perfect conformity with the divine will, and in this certainly the whole perfection of divine love consists. 'Perfection,' St. Teresa says, 'does not consist in ecstasy; on the contrary, true union of soul with God is union of will with the divine will.' This union is necessary, but not the pas-sive; and those souls that have only the active, the same saint says, 'can have far greater merit; because they suffer greater toil, and the Lord directs them like strong men, and the consolations which they do not have in this life are reserved for them by God and will be given by Him in the next life.' Cardinal Petrucci says that without infused contemplation the soul can indeed well arrive, with the benefit ¯ of ordinary grace, at a~nnihilation of its own will and at transforming it into God's, willing nothing else than the will of God . Whence he adds that since in this is the whole of sanctity, nobody ought to desire and seek from God anything else than to be directed by Him and with His help to accomplish His will."(Praxis Confessarii, Num. 136 ; italics as in the original.) , .Similarly, Pope Benedict XIV in writing his famous standard work De Servorum Dei Beati~icatione attributes infused contempla-tion to "a special favor of God" (XXVI, 7). Moreover he observes that a number of perfect persons have been canonized although in their processes nothing was said about infused contemplation (Op. cir., XXVI, 8). From the foregoing we may safely conclude that besides infused contemplation understood as prayer characterized by the gifts of the Holy Spirit there has also evidently been another concept of it in quite orthodox Catholic authorities. If in interpreting the thesis it be added also that prayer consti-tuted by the influence of the gifts (II, 313) is essentially just what the mystics and in particular what Saints Teresa and John describe, a critical reader might interpose: "Do you propose this analysis of fact and this theory of the gifts as certain or as probable? If prob-able, .very well; no objection. But if certain, on what grounds? What is the evidence?" (2) The infused contemplation proposed as coming within the normal development of the spiritual life is not, in terms of what is humanly noticeable, very different from the highest form of acquired prayer. Neither at its inception nor in the course of its progress nor at its culmination does it appear to be a strikingly different phenome-non in consciousness. Whatever is to be said metaphysically about 314 November, 1949 AGES OF THE INTERIOR LIFE the nature, formal objects, and so forth of the virtues, the gifts, the various kinds of mental prayer, and so on, psychologically and morally and practically there may be no observable difference oetween this infused contemplation and the prayer which just pre-cedes it. Into the two forms both the virtues and the gifts enter. If it be (according to the theory) the influence of the gifts which "constitutes" (II, 313) infused contemplation, the change need not be great enough to be discernible in consciousness. The author fully admits "that the transition from the last acquired prayer to initial infused prayer is not so clearly distinguished" (II, 328-330). Repeatedly he suggests that it may take "an experienced director" to notice that the one has succeeded the other. "A simple and loving.attention to God . . . cannot, in fact, be prolonged without a rather manifest intervention of the gifts" (Christian Perfection and Contemplation, 329). In this case it would seem that nothing but the prolongation calls for infusion. This quotation is taken from a context in which "the nature of the mystical state" is being explained. Moreover even in the course of the acquired prayer of recollec-tion the~e will be isolated acts of infused contemplation (I, 245). So much for the beginning of infused contemplation considered as a conscious experience. If now in the ulterior stages of it, espe-cially as they are described by St. Teresa, one separate the accidentals from the essential, surprisingly little will be left. "The degrees of contemplative prayer are chiefly those of the growing intensity of living faith, of charity, and of the gifts of the Holy Ghost which correspond to them" (II, 299). It seems that nothing is essential~ beyond "only an infused light: the special illumination of the gifts of understanding and wisdom" (II, 317). It even appears that ecstasy is not essential t(~ the stage called "ecstatic union" (II, 344). By what criterion the distinction between essence and accidents is made does not stand out very clearly. Not even the supreme and rare state of the mystical marriage is very marvelous as an experience. "According to St. John of the Cross, the essential basis of this wholly eminent state is in no way miraculous; it is, says the Saint, 'the perfect state of the spiritual life,' being here on earth the culminating point of the development of the life of grace and of the love of God . In the transforming union the higher faculties are drawn to the innermost center of the soul where the Blessed Trinity dwells." (II, 529.) The gift of 315 AGES OF THE INTERIOR LIFE Review for Religious wisdom, which exists also in the most stupid soul possessing grace, is, when fully developed, sufficient to account for it. One might well wonder whether the great mystics who vehe-mently lamented their utter inability to describe (heir absolutely ineffable experiences would recognize them in the results of Father Garrigou-Lagrange's analysis. (3) Nor are the force and significance of the central thesis 'increased by having it lean so heavily for support upon the author's uncertain theory of the gifts of the Holy Spirit. In itself the thesis is quite independent of that particular doctrine and need not stand or fall with it. But as a matter of fact it is proposed as in part a consequence of the theory and from this point of view it cannot lay claim to greater probability than the theory upon which it is based. (4) Lastly, the doctrine that infused contemplation comes within the normal development of the spiritual life is rendered still less significant by a rather liberal admission of exceptions: "Infused contemplation is,. in principle or in theory, in the normal way of sanctity, although there are exceptions arising from the individual temperament or from absorbing occupations or from less favorable surroundings, and so on" (I, x). If, therefore, to return again to the general import of the central thesis of The Three Ages, it be taken to mean merely that contempla-tion marked or constituted by the "special inspirations" of the gifts comes within the evolution of the supernatural life, hardly anybody will simply deny it, but some careful thinkers will have doubts about the theory of the gifts, and some may ask: "But what does it mean in terms of human experience or action? What noteworthy difference does it make in one's substantive kn6wledge and love of God?" If the thesis be interpreted also to signify that these effects of the gifts and what is essential in the experiences, say, of St. Teresa and St. John of the Cross are one and the same reality, then there is the problem of determining what in empirical terms that essential is (the conclusions of others differ very widely from Father Garrigou- Lagrange's), of adequately accounting for it with the uncertain theory of the gifts, and thirdly of showing that it is in store for everyone whose spiritual life evolves as it should. The thesis is not that St. Weresa's or St. John's experiences in their integrity are part of the regular spiritual growth. Whether the principal contention of the work be true or not, 316 November, 1949 "WE ARE HIS MEMBERS !" it will, I think, because of the way in which it is presented, be mis-understood by many devout people and lead to much disillusionment and discouragement. Thus it seems, to conclude very briefly, that The Three Ages of the Interior Life is a great work, great in its faults as well as in its excellences. "We His Members!" M. Raymond, O.C.S.O. When men shall say to you: "'Lo, Christ is bete! Lo, Christ is there!'" Belieue them! And know that thou art seer When all thy crging clear Is but: "'Lo, here! Lo, tberet. Ah, me. Lo, everywheret."" --- ~RANCIS THOMPSON. IWANT every priest of God and every religious vowed to Him to be unalterably happy.I i know that they can be so if they will become rightly self-conscious and consequently acutely Christ-conscious. There is the ~vord that spells beatitude here as well as hereafter; for there is the ~vord that means sanctity. It was the great St. Francis de Sales, I believe, who said that one motto lived is enough to make a saint.IrvMay I suggest as a life-line and as a saint-making motto the thrilling truth that "We are His members!" To see any baptized person sad has always given me pain, but when that person wears the livery of Jesus Christ that pain becomes acutely agonizing; for it is so simple a matter to develop a Christ-consciousness that will preclude forever all possibility of real sadness entering the center of our souls! Now do understand me. I am not saying that there is a short cut to sanctity. There isn't. The road winds up hill all the way. But there are means of simplifying life, of unifying our efforts, of integrating our personalities ,~0 that the uphill climb is less difficult, our complex existences become intelligible wholes, and our every act or omission conspires to our grand objective. One such means is that 3!7 M. RAYMOND Review [or Religious offered in our day by Divine Providence--the doctrine of the Mysti-cal Body; or, as I put it above: living conscious of the fact that "We are His members." What happiness does not this consciousness bring to self! It tells you your dignity as an individual in a d;iy when individual dig-nity in every sphere of life from the economic and political to the military and social is utterly denied. It tells you, you are a member of Him who is Might and Majesty, Meekness and Marvel,' true God and true man. It tells you that you have been lifted from the insig-nificant to a position wherein you mean much to the all-independent Divinity. It tells you that you have a work to do for the Almighty, which, if not done by you, will remain undone forever. In letters that shine like gold against black velvet Plus XII made this truth real in his Mgstici Corport's when he wrote: "The Head needs His members." How can you be unhappy when you realize you mean so much to God and have so important a work to do for Him? The Cur~ of Ars once said: "Even if there were no hereafter, ' it is Heaven enough to work for God on earth." No religious, conscious of his calling, will question the Cur~'s statement. But that does not mean that you will not know difficulty. That does not mean that humiliations will not come your way; that you will not fail in many an enterprise; know shame, ignominy, defeat. That does not mean that you will not suffer both physically and mentally. It does mean that you will know what to do with all these things when they do come your way. It means that you will be happy not only in the midst of sufferings but precisely because you are suffering. For you will ever live conscious of the fact that you are to "fill up what is wanting to His Passion," as St. Paul so joyously states it; conscious of the fact that you can now "rejoice that you, in some slight degree, resemble your Lord and Master," as St. Ignatius so pointedly puts it; conscious of the fact that it ill becomes you to be a "weak member under a Thorn-crowned Head," as St. Bernard so boldly and beautifully expressed it. Let the "slings and arrows of outrageous fortune" batter and pierce you through and through, you can't be unhappy so long as you are con-scious of the fact that you are His member. And oh! how your attitudes toward all others change once you have this truth in your blood and being. How you love every human being just because he or she is an actual or a potential member of 318 Nooember, 1949 "WE ARE HIS MEMBERS !" your Christ; has a part to play in the Great Drama of the Redeem-ing; can complete the Passion of your Savior; has a work to do that no one but be or she can do; is dear to your Father, God; beloved of your.Mother, Mary; is, further, part of the same Body as you! How can jealousy, envy, bitterness, enmit3~, antipathy enter your soul? "The eye cannot say to the hand: I need not thy help; nor again the head to the feet'" (I Cot. 12:21). Your hand does not envy your eye because it caffnot see. Your. ear is not jealous of your tongue because it cannot taste. Then why should you be jealous or envious of some other member of Christ because he or she can do things you cannot do? You won't be. You can't be. Rather you will rejoice if this one has ten talents and you only one. You will exult over such a one's ability to do so much more for your Head than you are capable of doing. Yes, all smallness leaves your life as soon as you live the truth that "We are His members." And how kind you become! The great Flemish mystic, Ruysbroeck, once said: "Be kind. Be kind. Be kind. And you'll be a saint." Here's a motto that makes kindness not only easy but an urge. In times past, some of us have been unhappy because of the work assigned us. Had we been living the doctrine of the Mystical Body we should never have known anything but blessed content-ment, even exul~ant joy; for we would have realized that our every act done "through Him, and with Him, and in Him" was powerful beyond all expression! "Actions," philosophers tell us, "belong to the person," not to the members. We pay the typist, not the typist's fingers. We honor the hero, not his eyes, hands, or feet. For we know actions belong to the person, not to his members. Think, then, of your every act when you act as a member of Christ's Mysti-cal Body. Think of your tiniest deed: sweeping a floor, making a bed, washing a dish, dusting a chair--they are acts of.the Mystical Christ! Can any assignment, then, be a cause of unhappiness? Do you see how this doctrine covers everything: Yourself, others, your works, your sufferings, your triumphs and defeats. Will you allow me one short example of how it works? Last 2anuary I was out of my monastery for the first time in thirteen years. 2ust what such a strange experience would mean to others, I do not know, but I do know that for me it was something in the nature of a "vision." I saw Christ. For over a month I saw Him suffer, agonize, and die in a hospital called St. Joseph's Infirmary. 319 M. RAYMOND "Review t:or Religious I saw Christ in old Brother Hugh whose sight was dim, hearing gone, and power of speech paralyzed. In him I saw Christ agonize as cancer gnawed his vitals away. I saw Jesus even more clearly in an infant of two months whose rapidly growing brain tumor would soon bow that head in death, and Innocence would once again have "given up the ghost" because of sin. I saw our suffering, sacrificing Savior in two nurses, one just about to graduate, the other a gradu-ate of two years, who, standing star-eyed and eager, ready for life, learned that they had better make ready for death, since creeping paralysis had made its first appearance in one and cancer of the lymph had doomed the other. From dawn to dusk and from dusk to dawn that hospital breathed for me, and it was the breath of Jesus Christ. For over a month I was witness to the Great Drama of the Redeeming as I saw Christ paying for sin in bodies that were His by right of baptism. I saw Salvation being won for the world; for that hospital appeared to me as a chalice and every pang of pain as so much blood being poured into it. How could I view it otherwise when I know that we are the "pIeroma of Christ" who are to fill up what is wanting to His Passion? (Cf. Col. ~:24.) . How could I or anyone else fail to see the crucifixion when I stood staring at bap-tized human beings on the cross? Yes, I saw Christ; for "we are His members'!" Do you see how easy it is? Do you see what a different outlook it gives, on life and all things in lif~, The late Archbishop Goodier, S.J., gave a formula for happiness in his brochure A More Excellent Wa~1. It is to "crawl in through the wound on Christ's side, go down deep into His Heart, then look out on the world and all things in the world with His eyes." Had we not the doctrine of the Mystical Body that formula might se~m impossible of fulfill-ment. How does Jesus look upon human beings? Does He not see them as either actual or potential members of His Body? Can't we see them in the same light? How does Christ see the "feeble" and "less honorable members"? St. Paul tells us. "Those that seem to be the more feeble members of the body, are more necessary" (I Cor. 12:22). Don't you see the utter impossibility of ever looking dgwn on anyone? of ever despising a single human being? of ever having a low or mean opinion of anyone who breathes? So long as I am Christ-conscious, I love; so long as I love, I am like God. The Archbishop's formula is possible of fulfillment, else God the 320 November, 1949 "WE ARE Ills MEMBERS !" Holy Ghost would never have commanded us through St. Paul: "Put ye on the Lord, Jesus Christ" (Rom. 13:14). Nor would He have told us to "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5). Hilaire Belloc has rightly said, "A man is his mind." If we would be what God made us to be and our deepest instinct craves to be, we will acquire the mind of Jesus; for Dietrich yon Hildebrand stated truth truthfully when he said, "The essence of sanctity is transformation into Christ." Sanctity is made relatively easy, then, by the development of Christ-consciousness: for nothing is better calculated to work this transfo.rmation than the constant appreciation of the fact that "We are His members." There is not a true religious who does not long to "radiate Christ" pedectt~l. But that longing will be like the barren fig tree--a thing Of beautiful foliage but bare of fruit--until the Light of the World glows in the very core of our beings, until the last feature of.the Face iaf Christ is sealed into our souls, until every beat of our hearts synchronizes with the pulse of His great Heart. Baptism sufficed for incorporation in Christ, but it does not suffice for transformation into Him. No. For that we need to be im-mersed, absorbed, lost in Christ Jesus. All of which is possible by living the truth of the Mystical Body. But by living I mean living. Look!. There is not one of us who does not know that the life of Christ pulsates in the person of every-one who is in the state of grace; that down in the depths of those souls the Holy Trinity dwells; that thelight in their eyes tells the same tremendous truth as does the flickering flame of the Sanctuary Lamp: God is here. Yes, we all know that. .But how many of us live conscious of those facts? Which of us does not know that the Holy Ghost is the soul of the Mystical Body? that, being the soul, He is present "'totus in toto, et totus in qualibet parte'" ("entire in the whole, and entire in every part of the whole")? Who does not know that the soul elevates, unifies, identifies, and vivifies? But bow many of us make the appli-cations and draw the consequences? My fellow priest, my brother or sister in religion has been elevated to a dignity that astounds. He or she can not only be defined as a "creature composed of body and soul," but also may be described as "body, soul, and Holy Ghost!" He or she is more than human; has been made so by God the Holy Ghost. What respect, reverence, awe, and admiration I should have 321 M. RAYMOND ~evieu~ [or Religious for my fellow! But besides elevating, the soul identifies and unifies. The Holy Ghost unites all the cells of the Mystical Body to the Person whose Body it is. How close my fellow is to God! How close he or she is to me!. We know these mind-staggering truths. We even teach these marvels and mysteries to others. But how often do we live conscious of these facts? The rod of Aaron is in our hands. It is in beautiful flower. But we . May I suggest a plan whereby you can become wide awake to these joy-filled and joy-producing realities? Why not integrate your life by-means of this marvelous doctrine? Let your meditations for an entire year be on nothing but this wondrous truth. You know, M. Anger has proved in a masterly thesis that this doctrine is the white heart of the Kohinoor which is Dogmatic Theology. He shows that every light that leaps from those mahy facets has its origin in Christ who is the Light of the World. Our meditations should be on nothing that is not ioundly dogmatic. - But to make these meditations fruitful we needs must read. Thanks be to God, whole shelves can now be devoted to literature on the Mystical Body. After Anger-Burke one could read Emile Mersch, S.2., then John Gruden, and Edward Leen, C.S.Sp. Fol-low'these with Fulton Sheen, Raoul Plus, S.J., Daniel Lord, S.d., Carl Adam, and William McGarry, S.d.,--to name but a few. There is more than a year's reading matter for any religious, and reading that will make meditations throb. To integrate our lives we must add examen to our readings and meditations. Couldn't we spend a year--or even two--with this doctrine as our particular examen? The development of this Christ-consciousness would be a main objective. We could practice it in so many different ways: conscious of my own membership; of my neighbors; of all men; conscious of the soul of the Mystical Body throbbing in me--in others; conscious of the dignity and worth of my actions when done "through, with, and in Hfm." Variety would not be wanting and unity would be assured. If reading, meditation, and examen go together for a year promise a consciousness that will have you "looking out on the world and all things in the world with the eyes of Christ." I promise you an integration that will effect a transformation. I promise a happiness the world canfiot give"or take away. I am sure that most of you will see how this simplifies the spit- 322 Noaernber, 1949 QUESTIONS AND ANSWERS itual life since it is a system that includes all other systems. In it abandonment, trust, detachment, purity of intention, presence of God, union with the Divine Will are all contained. I cannot be Christ-conscious without being or having all the others. It is a system that will unify one's entire existence; for there is nothing that I can think, do, or say legitimately that cannot be thought, done, and said "through Him, with Him, and in Him." It is a system from which all movements derive and to which they'all lead; for what is the Liturgical Movement if it is not centered in the Mass; and what is the Mass if not the Sacrifice of the Mystical Body, as Pius XII has so insistently proved in his Mediator Dei. What is Catholic Action if not begun, continued, and ended through, with, and in Christ 3esus? That is why I have dared to offer the motto and to say: "Try it and see if it doesn't simplify, unify, integrate your life, and make you what God made you to be and what I long for you to be--verd happy!'" The rod is in your hand. It is flowerin!! Ques Jons and Answers What is to be thought about the followlncj statement which appeared in the pubffe press last August: "Plans for a profound reform . . . likely the most drastic the cloistered monasteries and nunneries have undergone since the Council of Trent ended in 1563 . . . are in an advanced stage ¯ . . and are planned for promulgation in 19S0. The reform is designed in large part to make inmates of cloistered convents more effective as agents of the Church in its current world-wide struggle." Lik~ so many newspaper reports concerning religious events, this one, while having a foundation in fact, is grossly exaggerated. For-tunately an answer to the above statement was given by Father Arcadio Larraona, undersecretary of the Sacred Congregation of Reli-gious, on August 22, 1949. He explained that there is no question of a vast reform of cloistered orders, but of certain mitigations, required by the ~xigencies of modern times. He mentions two such mitigations. Modern conditions require that a mitigation in. the rule of cloister be made to allow nuns to leave the enclosure for medical and dental treatment, and for similar purposes. Again,.in the after- 323 QUESTIONS AND ANSWERS Revieu~ [or Religious math of the war, some monasteries of nuns are literally starving because they can no longer support themselves aft they did before the war. In such cases the Holy See has advised a modification of the rule of enclosure to permit the nuns to engage in activities providing an income for the communities, such as conducting schools, orphan-ages, and the like. However, in such cases, the essentials of the con-templative life must always be maintained. Father Larraona also indicated that there exists a tendency toward confederating cloistered communities of religious women in countries where economic reasons or a reduction in the number of cloistered nuns indicate the need for such a trend. There is however, no ques-tion of any imposed reform, but the spirit of the autonomous insti-tutions is always considered and preserved. Such federations are on a purely voluntary and very limited basis. In conclusion Father Larraona explained that papal directives to religious institutes, urging them to organize their activities in accord-ance with the changes in the social conditions of the world, do not signify any impending reforms to be imposed by the Holy Father. May a Sister on nursing duty in a hospital wear a gold and silver graduation pin on the religious habit? Is this contrary fo article 67 of the Normae of 1901 which forbids ornaments of gold or silver to be included in the rel~glous dress? Let us first quote article 67 of the Normae in full before answer-ing our question. It reads as follows: "With the possible exception of a small and simple cross or medal of silver, no gold or silver orna-ments should be worn. In those ornaments which are allowed new images or inscriptions not as yet approved by the Church are not to be tolerated. Silk garments are not allowed, nor silk ornaments or others which betray vanity and cause complaints or laughter." Generally speaking, graduation pins are not to be worn by reli-gious women except on special Occasions such as alumnae reunions and the like, provided superiors think it well to let the Sisters iden-tify themselves as alumnae. It can happen in a hospital that graduate nurses are required to carry on their person some sign of identification. In that case the superior could allow the Sisters to wear their graduation pins. But no Sister should take it upon herself to wear such a pin without the permission of her superior. What was forbidden by the Norroae was 324 Nooember, 1949 QUESTIONS AND ANSWERS the wearing of ornaments as sucli, f~)r vanity's sake. The wearingof a graduation pin for purposes of identificationwould not come under that head. It may not be out of place Norrnae of 1901 were not laws a set of ideal constitutions for Sacred Congregation set up for constitutions submitted to it for article 67 of the Norrnae found tions during the course of the article 67 of the Norrnae, but as approved by the Holy See. here to remind our readers that the binding religious directly, but rather a religious congregation which the itself as a guide in approving new the approval of the Holy See. Thus its way into many sets of constitu-years. It obliges religious, not as an article of their own constitutions ~2-- Is there any ecclesiastical regulation that prohibits Sisters from holding the position of organist in parish choirs that have both men and women members.'; While there is no express prohibition to be found in the Code ot? Canon Law nor in the Councils of Baltimore, still anumber of diocesan statutes forbid Sisters to function as .organists in parish churches. To give but one example, Statute 184 of the Fourth Pro-vincial Council of Portland in Oregon (1934) reads as follows: "We forbid religious women to act as organists or choir directors, except in the case in which boys and girls still attending school make up the choir." Moreover, we think it is not in conformity with the general spirit of the religious life for a Sister to act as organist for a mixed adult choir and it may be a source of disedification to the faithful. In practice, no Sister should undertake to play the organ for a mixed choir of men and women without theexpress permission of the local ordinary and of her own higher superior. ---43-- May a religious teacher who has "class money" in his keeping, or extra-curricular funds, use these in whole or in part for personal reasons? Is his superior at liberty to give him such a permission? Or must such funds be used for the purpose for which they were collected, or for things to be used by the students for their betterment, such as charts, reference-books, and the I~ke? If we understand this question correctly, the "class money" 325 BOOK REVIEWS Review for Religious referred to is money that actually belongs to the class: not to the school as such, nor to the religious community. In o~her words, it is a common fund to which individual students have contributed with the understanding that the money be used for certain specific pur-poses. A religious superior has no power to give.permission to use such money for personal reasons; and neither the superior nor the teacher should use the money for any but the specified purposes unless the class freely consents to this. 1 oo1 Reviews THE DAY WITH JESUS AND MARY. By the Dominican Sisfers. Pp. 143. The Bruce Publishing Company, Milwaukee, Wisconsin, 1949. $2.50. This book seeks to help one develop a consciousness of God's presence during the day through recalling the fifteen mysteries of the Rosary. The hour from five to six is dedicated to the Annunciation, from six to seven to the Visitation, and so forth. At the beginning of each hour one offers his own work bf that hour in union with the work of Jesus and Mary suggested by the mystery of that hour. And with the discussion of each mystery, this book gives'a few biographi-cal facts about two saints (one Dominican and one other) who were outstanding in the virtue suggested by this mystery. For instance, upon awakening in the morning, one recalls the Annunciation and offers the coming hour in union with the joy of all the saints, espe-cially St. Dominic or St. Philip Neri, in the blessings of the Incarna-tion. The moral reflections are the standard ones, the saints chosen are appropriate enough, the style of writing very plain. The value of the book will lie in the appeal of the idea of dedicating each hour of the day to a mystery of the Rosary. For those to whom it does appeal it has a double advantage; it makes the Rosary a living thing, and it gives one a clear center or focus for his spiritual thought~ of that hour. For how many would such a plan work? The Holy Spirit has many ways of aiding our growth; one way of finding out whether any plan will suit me is to give it an honest trial. That God wishes us to recall His presence habitually, that He wishes us to model our lives upon the mysteries of the Incarnation, that the hourly recollec-tion method has worked for some--all this is clear. It: the number 326 Not~ember, 1949 BOOK REVIEWS is comparatively small, I think the chief reason is that the number of those who have made persevering effort to live in God's presence is also comparatively small. God certainly wishes all religious to have a spirit of recollection through the day; theref6re He wishes us to use what natural means we find at hand to develop this spirit. The end is valuable enough to urge us to try various means until we find one suitable to us. This book could help many in this searching. --2T. N. JORGENSEN, S.d. SHE WHO LIVED HER NAME. By Marie Rene-Bazln. Pp. 208. The Newman Press, Wesfm~nsfer, Maryland, 1949. $3.00. "The ways of Providence are, as a rule, of a marvelous sim-plicity, but they are made intricate by man's timidity and blindness. When, however, God finds a soul childlike enough to trust Him unflinchingly and eager to follow wherever He leads, He enfolds it in the unity of His plan and mirrors in its depths something of His unique simplicity." Thus opens the biography of the Foundress of the Helpers of the Holy Souls. Mary of Providence, or as she was known in the world, Eugenie Marie Joseph Smet, was born on March 25, 1825, at Lille, France. Reared in a good Catholic home, she was struck by two important teachings of the Church: Divine Providence and purgatory. A woman of action, an enthusiast and organizer, she was driven by a spiritual life dominated by these two truths to found a congregation which by prayer and suffering would make its principal aim the release of the suffering souls from purgatory. Fearful of illusion on her part, Eugenie set up several "signs" by which she would know that her plan was pleasing to God. Among them was that the Holy Father would send her his blessing on the venture, prior to the sanction of the bishop of the diocese. All the "signs" were fulfilled. The Cur~ of Ars, when asked his advice, told her to found the order whenever she pleased. On July 1, 1856, the Helpers of the Holy Souls had their motto, "Pray, Suffer, Labor" (for the souls in purgatory), their name, their motherhouse, and not much else. By" 1867, they .were landing in China to establish the Seng-Mou-Yeu house near Shang-hai. At the same time in Paris, Mary of Providence was suffering much. The Helper of the Holy Souls felt that she was being con-sumed by fire herself. While Prussian shells whistled over the house-tops during the siege of Paris, she lay dying of malignant cancer. ,327 BOOK NOTICES She had always had a dread of five things: leaving her family, founding a community, seeing her daughters in want, getting into debt, having cancer. "Well, by the grace of God," she said, "all five happened to me." The heroic foundress died February 7, 1871, at the age of 46. The author of the biography, daughter of the late novelist Ren~ Francois Bazin, has written the work carefully enough, quoting heavily from the d, iary and writings of Mary of Providence. One could wish, however, for the personality traits, the telling touches which make a holy person flesh and blood.-~R. A. RUDOLF, S.J. THE HAPPINESS OF HEAVEN. By a Father of the Soclefy of Jesus. Pp. 372. The Newman Press, Westminster, Maryland, 1949. $2.50. After. having been hidden aw~y nearly eighty years in convents, monasteries, and novitiates, this gem is now dusted off and presented once more for the enjoyment of the Catholic reader. The author, Father Isidore Boudreaux, was a master of novices in the Jesuit novitiate at Florissant, Missouri, but his name was withheld from most of the early editions. The present edition is planographed and is presented without revision of the original. Besides. discussing the essence of heavenly happiness, namely, the beatific vision, Father Boudreaux also answers many little questions of interest to the earthbound. Is there a social life in heaven? What will our bodies be like? Will all be equally happy? Answering these and many other queries, the author has covered practically all that we can know about the next life. The subject matter, due to the its very sublimity, is quite diffi-cult. Father Boudreaux witl~out abandoning sound theology has treated heaven in.a way that should make The Happiness of Heaveb required reading for all priests and religious, and a source of great comfort and courage to Catholic laymen.--M. HAGhN, S.J. BOOK NOTICES Fatima is truly of great importance to us today. The passage of the "Pilgrim Virgin" through our country has led many hundreds o.f thousands to a deeper consideration and understanding of this importance. Wherever the statue went, great crowds flocked to venerate it and to fulfill Mary's desires by confessions, Communions, Masses, and rosaries., One of the highlights of the trip was the. week at St. Meinrad's Abbey, Indiana. A detailed history of the careful 328 Noeember, 1949 BOOK NOTICES preparation for the week and of the complete success of the celebra-tion is given in the book FATIMA WEEK SERMONS. A sixteen page introduction by. the Abbot (Rt. Rev. Ignatius Esser, O.S.B.) tells of the pre!barations, of the handling of the crowd of 125,000 that attended, and of that crowd's devout spirit. The thirty-eight sermons given in the book are the Marian talks delivered during the week. They treat of Fatima and of the Marian virtues most closely associated with the Fatima message. These talks were given by thirty-eight different priests and naturally vary in value, but a judicious assigning of topics to the speakers kept repetition of thought to a minimum. This is a valuable book for one studying the history of the Fatima devotion and for one who plans any big Marian celebration. (St. Meinrad, Indiana: The Grail, 1949. Pp. 170. $1.00 [paper].) THE MYSTICAL ROSE, by Father Hubert, O.F.M.Cap., is a small book of scarcely more than pamphlet size treating of Mary's hidden beai~ty and love through a discussion of her fullness of grace, her virginity, and her divine maternity. The style is fluent and poetic, but the book is often repetitious and verbose with a wordi-ness that hinders rather than heightens clarity. Despite this fault of style, the book has merits which lead one to a meditative reading and rereading of many passages which tease one to further thought. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 79. $1.75.) FAITH AND A FISHHOOK, by Sr. M. Charitas, S.S.N.D., is a book of thirteen chapters presenting in chatty style selected anecdotes from the lives of our Lgrd, eleven saints, and the Archangel Raphael. "It is unfortunate that the author attempts to attract youthful readers to the religious life by telling them that this life "asks far less sacrifices than any other state"! In fact, the religious life is so easy that "it takes huge courage not to become a religious" (p. 122). Not only are such statements false, but they are apt to dissuade, rather than to encourage prospective postulants. (Milwaukee: ~Fhe Bruce Pub-lishing Company, 1949. Pp: ix q- 164. $2.50.) HOT EMBERS, by Sister M. Charitas, I.H.M., devotes most of its short twenty-eight chapters to narrating and devoutly commenting on various episodes of our Lord's Infancy, Passion, and Resurrection. A special section makes observations on the lives of St. Theresa of .329 Book NOTICES Review for Religious Lisieux, St. Theresa of Avila, St. John of the Cross, St. Angelus, Simon Stock, Elias. The remaining chapters treat of the Scapular Feast, the Good Shepherd, the Blessed Sacrament, the Sacred Heart, and the Feast of the Immaculate Hea.rt of Mary. (New York: The Scapular Press, 1948. Pp. 205. $2.75.) LITURGICAL ~VIEDITATIONS (Volume I: From Advent to the Ascension; Volume II: From Ascension to Advent), by the Sisters of Saint Dominic, Adrian, Michigan, provides daily meditations for an entire year. Each is in some way connected with the liturgy of the day. Three short points tie Scripture, meditations, and Mass together. The Sanctoral Cycle is naturally devoted to the Saints and. Blessed of the Order of Preachers, as. the work was originally intended by the anonymous writers for the members of their own Order. (St. Louis: B. Herder Book Company, 1949. Pp. viii + 533: 479. $10.00 [set].) THE CURE D'ARS, by Abb~ Francis Trochu, is a reprint of the "standard" life of the great Cur~. The author drew upon the volu-minous records of the process of canonization for his. material. The life was done into English by Dora Ernest Gra.f, O.S.B., and was first published in 1927. As hagiography it is in the older analytical style with the saint's every virtue described in its own chapter. This is "bad" for the plot--but the wh6le plot here is the boundless love of God. (Westminster, Maryland: The Newman Press, 1949. Pp. xxiii -ff 586. $5.50.) TRANSFORMATION IN CHRIST, by Dietrich yon Hildebrand, will give many a new self-knowledge, a new surehess, and some "know-how" in their efforts at Christlikeness. The book has a solid, earnest, inspiring message for all who admit that "before all else, it is necessary for us to grasp the 'height, breadth, and depth' of our vocation, and fully to comprehend the message of the" Gospel which invites us not merely to become disciples of Chris't and children of God, but to enter into a.process of transformation in Christ." The somewhat technical vocabulary of the book will at times make heavy reading for those who have not enjoyed the opportunity of a classicaI education or philosopical training; but