Suchergebnisse

Issue 12.2 of the Review for Religious, 1953. ; The .Summa, t:or $is :ers Sister Mary Jude, O.P. EVERY good religious longs to perfect herself1 in the technique of that most divine of occupations--the salvation of souls. To that end vacations are sacrificed for "higher studies," precious holidays are spent attending workshops and teachers' meetings, and "free" time is consumed directing co-curricular activities. In this never-ending process the simple religious, as~well as superiors, super-visors, and superintendents may wonder whether they are not losing their perspective, whether the tail is 'not' wagging the dog. Those in authority repeatedly warn the Sister about the "danger" of studies, until she is given the impression that learning is some kind of neces-sary evil, and a uniyersity, an unavoidable occasion of sin. .Although no good religious has entered the convent with the idea of becoming merely a high-powered schoolteacher (or nurse of social worker), by the end of her first year of teaching she finds her-self involved in a complex system of aims and methods, classroom' management and educational devices. If she has time to think, she wonderswhere it all fits in with her longing to, be absorbed in Jesus Christ. The "points" at meditation, the spiritual reading books in the community bookcase, and conferences and retreats are lavish with warnings of all kinds. Sister ~an never say she has not been told the r'ight thing to do, but has anyone ever taught her how? , She marvels afresh at the insight of Pope Pius XII in his Holy Year message to religious: "To harmonize your~exterior work with your spiritual life and to establish a proper balance between the two." The Holy Father knows exactly how she feels. How is this to be accomplished? Sister must teach English and history this year (next year it may be typing and music) the while she longs to make her pupils understand, "If thou didst know the gift of God. the height and deptl'J of Christ's love, the riches of the glory of His in-heritance in the saints." Instead Sister must drill on the rules for capitalization and ex-pound the Monroe Doctrine. In some high schools priests have taken over the teaching of religion. Realizing the importance of training leaders in the secular branches of learning a.ccording t6 Catholic prin- 1The article is. directly concerned with teaching Sisters. But what is said applies equally to teaching Brothers. as well as to religious engaged in social work, nursing, ~7 SISTER MARY JUDE Re~ieu~ [or Religlous ciples, Sister attempts to assimilafe and o~ientate the subject and the child Godward., She suspects that Father bas been given the easier task--that of teaching'religion as religion. Community officials, becoming apprehensive at stories of .Sisters who have lost their vocations or become worldly-minded in pursuit ~f degrees, frequently react by reducirig to a minimum the number of " Sisters engaged in graduate studies, if this reT, ults in a loss of educa-tional standards to their community, many mistresses of studies con-elude that this is the price that must be paid for maintaining the ligious spirit. Unhappily they can neither foresee nor measure in their lifetime the intellectual stagnation effected by this policy. If the senior memb,,er~ .of the congregation remember their own more leisurely days, when summertime meant rest and relaxation: when daily preparation did not include the breadth of background iequired today; when children came to school with respect for au-thority already inculcated at home; when even the lengthier noon period with no police duty allowed sufficient time for slackening emotional tensions and regaining spiritual tranquility; if these thirsts are remembered, they are never brought up in accounts of "the good old days." With higher studies made the privilege of a chosen f~w instead of the constitutional obligation of all, superiors become fearful lest the ~ubjects singled out grow proud. They reason that it is the fault of " the studies if Sisters so favored become complacent. Meanwhile, Sis-ters, being human, continue to substitute emotionalism for true piety and to confuse devotion with devotions. Honor to the Mother of God is frequently a medley of classroom'May-altars and Sodality "activities" fondly imagined to be Catholic Action. On th~ Blessed Virgin's fulness of grace or her other prerogatives they do not expa-tiate much, because they do not know too much about Mariology. Sisters wonder why their students do not turn-out better, why so little that is taught in religion class carries over to daily life. When promising'pupils marry outside the Church or disgrace their faith by misdeeds in public life or in the underworld, their former teachers are bewildered. Have they not done all they can? Have they? Does even Sister's prize pupil know how precious grace really is? Does Sister herself have a proper appreclatlon of what it means to be a member of the Mystical Body of Christ? Has she ever put across to her pupils the beauties of a baptized soul strengthened by. confirma-tion, purified by penance, perfected by the Holy Eucharist, and Mar~h, 1953 .'i SUMMA FOR SISTERS adorned by the gifts of the Holy Spirit? If sl~ has, then Johnny will seek h married partner who will aid in his slSiritual development and will not establish his marriage merely oh emotional grounds. How can Sister teach these things, if she has never been taught them'herself? She has tried to teach children to develop will power, but how well has she emphasized the role of grace in r~sisting temp-tation? How many of her charges know that the grace, of God is theirs for the asking? Or instead have they been. thoroughly indoc-trinated with the idea that the'Jr Guardian Angel is on their right side and the devil on their left? What do they know of the life of grace within themselves? How many children and adults confuse sensible consolation and devotion? lk~ost,Catbolics think that priests and Sisters live in a semi-ecstatic state in which prayer is a series of thrills. They are. consequently, the more horrified when they discoverthat Father and Sister are human. Sister,is such a good teacher that she can mak~ even world history the most gripping subject in the curriculum. She can fiave her pupi_Is laughing merrily at the nineteenth century theory of spontaneous generation.of life. Do any of them know that it is a greater thing for God to raise a soul from mortal sin than to breathe life into a corpse? How different would be her pupils' attitude on leaving the confessional if they believed that they could no more restore grace to their own souls than bring themselves back to life.?_. They are taught to make an act of thanksgiving after confession. Have they ever been "given reasons for awe and wonder at God's mercy in the sacrament of penance? All the dislocations and chaos of the past years have had tre-mendous impact in the classroom. To analyze their cause is not our purpose here. The Korean War and television .are but ancillary to the mental dissipatio.n which teachers must combat. The young peo-ple of today are the offspring of the "Fla'ming Youth" generation .of the 1920's. Greater and " heavier tasks are being placed upon the school. Even so delicate and personal a matter as sex instruction is shirked by parents. Respect for authority is not only not inculc'ated at home; but it is denied to the teache.r,by mother and father.' , Like St. Thomas Aquinas the Sister must accept people as they are. A religious cannot right every wrong in the world, much as she would like to. She must start with that portion of the Lord's vine-yard which the will of God has assigned to her. She does no.t con, clude that the soil is bad becatise she finds weeds thriving in it. Be- SISTER MARY JUDE Re~iew for Religious cause there is so much to be overcome Sister must be equipped with a knowledge of sacred science before she can start to put things in di-vine order. Because the problem is of such complexity, Sister must first see things as God sees them. This wisdom can come from a study of the Summa Theologica. Time was when those entrusted with forming educational poli-cies of communities would have ridiculed the idea of theology for Sisters. Today, however, with the movement of theology for the laity sweeping the country as it has in the last fifteen, years, with* the butcher, the baker, and the candlestickmaker enthusiastically ~d[scus-sing their ultimate end and distinguishing between the moral and in-tellectual virtues at study ,clubs, no excuse is needed for a study of divine trtith by those whose life is dedicated to God by public pro-fession. No longer do people consider the study of theology a pre-requisite only for those who hear confessions. I~ she is going to God-center the'life of her students, a Sister must know. the science of God. "This is eternal life : That they may know thee. the only true God, and Jes~s Christ, whom thou hast sent" (John, 17:3). In order to convince her pupils of the very purpose of their existence she must first develop within herself a reasoned conviction and understanding of the great mysteries of faith. She must learn to distinguish emotionalism from true love of God, and yet evaluate the place of the emotions in the spiritual life. To meet ,the intellectual needs of th~ mid-twentieth centt~ry a scientific knowledge of God is needed. Unless Sister herself believes that "the least knowledge of divine things is greater than hny amount of knowledge about material, things," she will lose ground. Anyone who puts a degree in chemistry, or language, credits in litera-ture or education before a deeper knowledge, of God cannot be suc-cessful in connecting the life of the day and the life of God within the human soul. She is laboring "for the roost thaf perishes," and not for "that which endureth unto everlhsting life." Teaching, according to Saint Augustine, is the highest form of charity. For the religious teacher, then, the study and quest of wis-dom for the development of her vocation is absolutely necessary. Study undertaken for love of God increases her sanctity. The holier she, becomes, the greater is herdesire for a kngwledge of truth. Be-cause in the convent cemetery there lie the remains of Sisters who achieved sanctity without the study of theology, it does not follow that Sister Anno Domini does not need theology. To those who had 60 March, 1953 SUMMA FOR SISTERS not the opportunity for the study of theolo~gy God undoubtedly supplied. He fits each one with the grace needed for the task He wishes her to do. Theology was not ava~labie for those Sisters, nor had they the same problems to face that the Sister of 1953 has: St~ch an excuse will not hold today. The separation of study from. prayer is not a new problem. But the brilliant patron of Catholic schools has left a method by which study can be employed to direct the interior life to God. St. Thomas Aquinas in his Summa Theologica has synthesized the whole rela-tionship 'between God and man in the most perfect harmony. Courses in the Summa Theologica have been opened for Sisters at various centers. Seven of these summer schools'stem from the one at Provi-dence College, Providence, Rhode Island, where the" Summa is stud-ied article by article in courses specially adapted to religious women. Other schools use Father Walter Farrell's Companion to the Summa as a text and the great classic itself as a reference. In accord with the spirit of Saint Thomas and in fulfillment of the spirit of the Do-minican Order the spiritual formation of the religious teachers at-tending Providence College transcends the intellectual. Otherwise the real purpose of the stud~ of theology would be subverted. There is not a mother gener~l anywhere who would grope for an answer if asked whether she would rather gend but in September good religious or good teachers. However~ the study of theology on a graduate level, although enthusiastically endorsed by all the Sisters who have t~iken the courses, is not yet as widespread as it should be. Many consider other educational requirements more pressing. That these members of rel.igious communities may eat their cake and have it too--with icing--Providence College also offers a course in the Summa and additional intensive study of special questions with a master's degree in religious education upon its completion. Theology is the antidote for those who fear that higher studies will~make the Sisters proud, just as it is the preventative for worldli-ness in secular subjects. No one who has learned the Catholic teaching on grace: thai it is "God Who moves in you both to will and to accomplish;" that you cannot even want to be good unless God gik, es you the grace bf that holy desire; no one who has learned the glories of the gifts and fruits in- the soul can find it in her heart to be proud. A man must walk to God by steps of the will, but the mind must tell him tb Whom beis walking and what road he should take. 61 SISTER MARY JUDE Review [or Religious The mind was created for truth, the' will for good. To know the truth and to choose the good a man must have grace. "Not that we are sufficient to think anything of ourselves, as of ourselves: but our sufficiency is from God" (II Cor. 3:5). Humility, St. Thomas teaches, is truth. A distinctive phenomenon of the "active" orders today is the !number of religious seeking to change to a p'urely~contemplative life. Although their final profession is far enough behind them that they should have arrived at some proficiency in the delicate balance between praye.r and work, they now seek to transfer to a cloister. While God. for His own reasons may thus call a Sister, such a voca-tion is unusual. Eor every Sister who makes such a change there are many who for a variety,of reasons never effect the transit. They ar-dehtly desire this transit because they, presume it will bring closer union with God. The Sister who would exchange classroom or hos-pital corridor for cloister, has not yet been brought to a realization of the fulness of her vocation. She is willing to settle for less than th~ overflow of contemplation which needs to find an outlet in lifting her neighbor to God. The author of the.Summa, a high-octane teacher if ever there was one, could, without diminishing any of the power of his spiritual life, give himself to the service of his neighbor, for his compass was ever pointed toward truth. Thomas of Aquin had a list of accom-plishments no superior would dare .assign one person today. He t~ught school, preached, wrote something like 36 volumes, carried on an enormous corresponder~ce, traveled back and forth a~ross Eu- ¯ rope on foot several times and was at every'one's beck'and call. The: religious who resents teachers' meetings which take 'up her valuable time can recall the Angelic Doctor laying down fiiS pen in the middle of an article ("Just when I 'got a good start!") when summoned by the Pope to a General Council. To 'the man who was to become the Patron of C;itholic Schools, action and contemplation were inter- 'woven, interdependent. "Goodness diffuses itself," St. Thomas wrote, and the religious woman who has enough spirituality~will externalize her love of God no matter what she is teaching, which--if her congregation runs true to form--will be something outside her "teaching field." If a Sis-ter's community'has been progressive enough to send her to on.e of 'the summer schools of sacred theology for religious women, she has a lever which can move the dead weight of secula.rism considered l~y 62 , March, 1953 SUMMA FOR SISTERS the Bishops of the United States as l~he number one problem. Be she art or music instructor, baby teacher or cbllege professor, she needs the lever of theology. With ,Thomistic thoroughness and spiritual benefit both to herself and her pu.pils the religious who has met and mastered the order and harmony of the Summa Theologica can fit the most important thing~ in life intb her curriculum. Observant of the world's needs but not preoccupied by them, a Sister who has studied theology can immerse herself in algebra and chemistry without fear of losing the sense of the presence of God. In Him she will live and move and have h~r convent and school life. She will share with her pupils the fruit~ of her contemplation, be it in her presentation, of invertebrates or by .means of geometry theorems worked out in units and lesson plans. After a study of the Summa Sister reaches her peak performance. She can teach about God through, every medium because she has first learned to know God herself. Thrilled as by high altitudes, Sister has become acquainted with the science of God, has learned what~aan is, has studied the~ principles of human acts in relation to God. She has an appreciation" of the role of grace in the soul and has studied the life of Him who is the Way, the Truth, and the Life. Now that she has analyzed the means utkl-ized by the perfect Teacher, the Divine~Physician, the Greatest of all social workers--the means He has ordered for her and her pupils to share His life--now that she. ha~ this equipment, she can gear every moment of her day to the perfect love of God. A survey of Sisters with graduate training in secular subjects will reveal that few have used more than a small p6rtion of the knowl-edge acqutred in Home Economics or Art or Latin at a university. The training in research, the materials, bibliography, the mental con-centration, the technique of organizing knowledge all are invalu-able. These, however, could be acquired and better orientated after a mastery of the queen of the sciences. If Sister has studied only the first twenty-s, ix questions 6f Prima Pars which treat of the nature and attributes of God, hers is a breadth of vision so vast as to leave her untroubled by all the petty things which disturb conventual peac~ of soul. Placed beside the majesty, t~e b~auty, the simplicity of God; what are the annoying manner-isms of Sister Alpha, the inconsiderateness of Sister Beta, the impru-dence of Sister Ghmma ? As~o.the.Holy Eucharist is the great, divinely-ordered means ~f 63 SISTER MARY JUDE transforming.the human soul into the likeness of Christ, so theology lifts convent life above the narrowest of confines, the most ov'~r- ~rowded horarium, the most pQorly systema'tized routine. From the study of the first part of the Summa Sister learns how great God and from the third part of the same work how much He loves her. No spiritual reading book can grip her soul with the irrefutable logii: of Saint Thomas Aquinas. Once these truths have become part of her life, what difference does it make if Sister Delta leaves most of the work for her, or if Sister Epsilon is congenitally unable to mind her own business? No unctuous sermon whose .resultant glow will be chilled by the first reprimand of a superior can fill her with the peace and joy which a knowledge ~f sacred doctrine brings. Theoiogy is thus definitel); needed by all members of our educa-tional system. There is not a Sister in the Catholic Church who feels :satisfied with the results of her teaching. "Ask Father in confession," ¯ will no longer sufficb. Problems brought to Sister by pupils and ex- ¯ pupils by parents and friends should ordinarily be solved by her. .All too frequently.' those turned away will lose their nerve long be-fore they reach the confessional. Many, many people have never :asked a question in confession in all their lives. They would not know at what part of the confession to interject their request for in- .formation. Besides, they feel th.at, knowing SiSter's sympathy and good sense, they would get an answer which would take into tic-count all the circumstances peculiar to their own situation all of which would call for an autobiography in the confessional. As for asking Father outside--oh, no, he's too busy--even though Father, like Sister, is eager to help them. Moreover, there is small danger that Sister is presuming to answer questions and pass judgment in matters requiring.a trained physician Of souls. One of the biggest and surest and most lasting lessons Sis-ter carries away from her study of the Summa is how mu~h she doesn't know! And as she packs a trunk bulging with all the "teaching materials" Sisters tend to accumulate, she doesn't wonder anymore if the v~orld is sneaking up on her, for if she could, she would fill her arms with the world that she might 'give it all back to Christ. IEDITORS' NOTE: Although we would not entirely agree with some points in tml arti_cle, we believe that it calls for careful consideration and perhap~ for some a~o~- sion. Communications on any of the points, pro or con. woUld be welcome.; 64 The blidden Life Michael Lapierre, S.J. T lif~ HE of Our Lord falls into two distinct parts--the hidden life and the active life. The one is predominantly a life o~ .~ prayer, the other predominantly a life of activi.ty. The one comprises a period of thirty years, the other a period of only three. Tile life 'of Mary His Mother'and of His Foster-Father St. Joseph. was, moreover, scarcely ever in the public eye. As .a root supports and steadies the stalk and flower, so they supported and prepared, their Son for His future ministry. So in the hidden life of prayer, penance, and silence led by many in the world today whether in or out of religious orders and congregations, whether with or without vows, we find the root fixed in the good ground by the bank of living waters. This root supports and helps to energize the vast apostolic enterprise of the Church of Christ in the vast chaos called ~ the modern world. It may seem strange, in an age when there seems so much need of active work in the Church and outside of it, that the Church leaves. thedoors of.her monasteries sealed up, does not send a trumpet call to her monks and nuns to rise from their benches of prayer, to doff the robe of elected silence, to step forth from'the monastery wall and cry forth, like the Baptist, the words of light, of life, and of salva-tion. It may seem strange that the Church chose a contemplative as a patron for that most active 0f her activities. For over her intense as well as.extensive mission activity the ChurCh has placed the Car-melite contemplative, St. Thir~se, the Little Flower. And it makes us re~flect a little too when we read of Plus XI singling out a monastery of Trappist monks in the vast mission field.of China for special praise ¯ and commendation. "What can these do in the mission field?" we are tempted to ask. Missioners must instruct, preach, baptize, con-firm, perform marriages,.absolve, be at the ready call of the sick and ¯ the infirm. And how can a monk do this! Yet it is not too strange after all, if we reflect for a few moments upon a few salient truths. Only let us not forget that we are speaking , now as men possessed of the precious treasure of the faith wherein so many things are made clear to us at which unaided reason might~ fumble and endlessly stumble. Yet it is not out of place to mention MIdHAEL LAPIERRE Ret~iew for Religious that¯ pagans in their higher moments did not fail to set abundant stress, upon thefimportance of contemplation. 3apart had her bonzes; China had her monks. , And whatever the motives and intentions of these religious d(votees were, nevertheless there was somewhere.in the depths of their minds, a realiz, ation, dim and distant perhaps, that the better part in the life of man was, after all, contemplation. We are all familiar with the episode .in the Old Testament where-in Abraham is asked by God to sacrifice his Isaac, his only bqgotten and beloved son. It ~vas a hard test of faith and God meant it to 'be so. Abr~ih'am bent his mind to the trial and prepared to carry out God's injunctiofi. But as he raised the sacrificial knife which was to spill:his son's blood upon the altar of holocaust, an angel stayed his hand, saying: "Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake'." "At once ~e see that God was pleased with Abraham's intention. And God blest Abraham because in the strength of. his faith'he had bent his mind to the ful-fillment of God's will, though it seemed to Contradict one 6f the promises a~lready made to him. We are not so familiar per.haps.with that passage in Psalm 49, ¯ where God so emphatically insists through the mouth of His P~alm- "ist that internal holiness must accompany external worship. Here i~ the passage--"Listen my people and I will speak, Israel; and.I Will bear witness.against thee: I afi~ God, thy God. Not for thy sacrifices do I chide thee, for thy burnt offerings are always before me. I will not take a, bullock f~om th3~ house, nor he-goats .from thy flocks: For all the wild aniinals of the forest.are mine, the thousands of beasts on my mountains. I know all the birds of the air, and what moves in the field is~known to me. If I were hungry I'would not tell you: for mine is the world and what'fills it. Shall I eat the flesh of bulls? or drink the blood of he-goats? Offer to God the sacri/ice of praise, and pay thy vows to the Most High. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." From this we gather then, that all our external activity, all our efforts ha~'e little or no ,value bdfore God, if our ~minds and hearts ire ,no't in harmony with Him, if we are not seeking him in all "our doings. - We recall too how Gabriel responded to Daniel the Prophet who with prolonged piayer-lnterceded for his people: "From. the ~begin- " ning of thy prayers the word came forth: and I am come to shew it to. thee,, because thou art a man of desires: therefore do thou mark 66 March, 1953 ., THE HIDDEN LIFE the word and understand the vision"~ (Dan. 9:22). Because he was a man of desires, a man of prayer, therefore a man with his mind turned towards God, Daniel's prayer is heard and God reveals him-self to him in pra~yer. Many, many tim~s we have heard repeated or have used ourselves the words of Our Lord to Martha concerning Mary Magdalene: -"Mary has chosen the better part which shall not be taken away from her." And to this saying of Our Lord we. may add another less familiar, spoken to His disciples who asked Him why they could not drive the devil out of the boy: "This kind goeth not out but. by prayer and fasting." All these instances show that God fin~Is as much'delight if not more in the 'supreme effort of man to keep his thoughts subject to God as He does in the supreme effort of man to plant the divine truth in other souls. When we bow before the Will of God. when we strive to extend our mind into God's breadth of view, when we b~nd the whole energy of our being into praising, reverencing, and serving God then we are practicing the Apostolate of intention. All*men must practice this to some degree. For all rrien are by -nature reflective animals. They like to turn in upon.the truth ~hich they have discovered---if they are action-inclined, with a vie~- gen-erally to further action: if they are contemplation-inclined, for sheer love and'joy. The missioner and the contemplative each c~rries on a warfare for souls his own soul and the souls of others. While the missioner works in the macrocosm, we magi say that the contem-plative works in the microcosn~. The contemplative finds God in the' depths of his own thoughts, the missioner finds God in the souls for whom he is spending himself. The contemplative is constantly employed in tapping the source of supplies whence flows the grace of God; the missioner ,is directing this supply" to souls. In the redemptive plan of' God each has his activity, each his definite purpose. Nor are.these 6perations opposed to one" another, but rather they are complementary. In the words of St. Paul, "There ar~e diversities of graces, but the same Spi.rit; and there are diversities of ministries, but the same Lord: and there are diversities of opera-tions, but the same God, who worketh all in all" (I Cor. 12:4-.7). Nevertheless because we are human clay equipped with senses easily and quickly captivated by creatures, perhaps 'because we are a fallen race filled .with the pride of life, caught by the glory of re-nown. haunted by the eclat of reputation, thrilled to be. in the public 67 MICHAEL LAPIERRE Ret~ieto for Religiot~s eye and to have our name trumpeted on the lips of men, we rush for-ward, or set high in our estimation the active phase of apostolic en-deavor: For when all is said and done, has not St. Paul received abundant glory through the ages for his ceaseless journeyings in the cause of Christianity? Think of St. FranCis of Assisi, the troubador "of God singing his way into the hearts of the sinners a'nd of the poor of the Middle Ages; think of St. Catherine being the counselor of kings and popes; St. Francis of Sales winning the stern Calvinists by his disarming evenness of temper and charming good humor; St. Philip Neri entrancing the stolid Romans by his laughter and even saintly jocularity; St. Teresaof Avila, a real Napoleon in her struggles for the reform of the Carmelites. There is a strong appeal in this active apostolate; an appeal enhanced by the passage of time and by the softening of the cross's painful outline in the blaze of .after-glory. "They are the heroes," we say. "How I would like a career like that," or "@hat's the'life for me." "If only we could set the world on fire as they did. If we could cast our lives in such a mould." The supreme success of it dazzles us indeed! Two Apostlesj bad the-same thought that we have had when they sat near Our Lord one day and brazenly asked Him, "Lord may we sit, the one on Thy right hand and the other on Thy left in Thy Kingdom? , And Our Lord replied, "Can you drink of the Chalice of which I shall drink?" As they, so we overlook or forget to see th~ pain and the penance~ paid for such renown. The.glory came only after the crown was. won. If we wish to be realistic we must concentrate on the prelude to alFthis glory. We should see St. Paul, ','preaching not ourselves, but Jesus Christ' Our Lord; . . . in all things suffering tribulation,-but not distressed; straitened but not destitute; persecuted but not forsaken; cast down but not pe~rishing: always.bearing about in our bod~, the mortification of Jesus, that the life Of Jesus may be made manifest in our bodies" (II Cot, 4:5, 8- 10). Hear him cry, "Let us exhibit ourselves as the ministers of God in much patience, in tribulation, in necessities, in distresses, in stripes~ in prisons, in seditions, in labors, in Watchings, in fa~tings, in chastity, in knowledge, in long-suffering, in sweetness, in the Hol~ "Ghost, in charity unfeigned, in the wo~d of truth., as dying, :and behold we live; as chastised, and not killed; as sorrowful, yet always ¯ rejoicing; as n~edyl yet enriching many; as having nothing: yet pgs-sessing all things" (II Cot. 6:4-10). We should hear him say, "God forbid that I should glory save in the cross of Our Lord Jesus Christ 68 March. 1953 THE HIDDEN LIFE by Whom theworld is dead to me and I to the world." We should picture to ourselves St. Francis of Assisi contem-plating and praying to God on the lonely and solitary slopes of Mount Alvernia: St. Catherine drawn' from h~r loving contempla-tion of her °Saviour into the world of turmoil and dissension: St. Francis of Sales pouring out'his soul in prayer to God: St. Philip Neri as the "Hermit of the Streets" whose "little room l~ad a bed in it but that was not always used. Many nights Philip stayed,,up praying or wandering in the Campagna. When he did sleep it was as like as not on the floor. He hung what few clothes he had on a cord stretched from wall to wall." (T~ Maynard. M~cstics in Mot-le~ . page 25.) These are a few indications of the lives of prayer and penance led by men and women whom we know to have been extremely active in the work of spreading God's Kingdom on earth~ Their days and hours of contemplation are concealed beneath the radiance of their active lif~. But just as the sun's rays blind us to the sun, so the glory of these saints' public l~fe shields from us the depth and the richness of their hidden life. And yet, as' ~ith the sun, so with them the brilliance of their renown takes its splendors from the ~ullness Of their prayerful nights and silent days wherein the energy of their souls and bodies spent itself upon God and upon His truth. With their whole souls they sought God: and loving Him with all the fire of their whole being enriched by grace, they loved other men and all things in this one all-consuming love. They set in order and tried to keep aright, the creatures in the little world of self before and even wh~le venturing among the creatures of the larger world of God's creation. In all they strove for God--in everything they sought to live the morning offering made to the Sacred Heart. ' This was-the, hidden life behind, shall we say, the feverish activity: this was the wellspring that on no account they allowed to run dry. If in the earthly life of Jesus we find such a startling proportion between the 'years spent amid the hills of Nazareth and years spent on the stage of public life; if ia the lives of the saints we find the sami~ preponderating inclination to slip into prayer, penance, and seclusion, surely we have a truth to learn and a lesson to practice in imitating Him and His chosen souls. The Church, the Body. of Christ, has caught this lesson; there-fore she cherishes with a jealous love and guards with zealous ca~e those of her members°taking Nazareth for their ideal and the prayer-z 69 MICHAEL LAPIERRE ful life of Mary and Joseph. f6r their model. Fbr she is quite aware that they carry on a very vital, though, unseen activity, just as Mary and Joseph performed a very important task in ~uarding, feeding; cI~thing, and teaching the Son of God. For they, walking in the footsteps of Joseph and Mary, guard, feed. c'l~)the, and'enrich today the Mystical Body of Christ. As consecrated workers of Jesus Christ. we need their intercession and support. Furthermore we need to strengthen the life of grace and of union with God ~n our own souls. If we have, a realization of the value of the Hidden Life we shall go ab6ut this with a wil!. To the degree to which we have formed in ourselves a knowledge and a love of J~sus Christ. to that degree even in the midst of the heaviest .and the most annoying work we shall find our minds and our hearts stealing back to taste and to relish the sweetness of the Lord. To Him our desires will fly as to a'harbor and a refuge; for Him our. whole soul will yearn: 'Who will give me wings like a dove and will fly and be at rest." "I have sought him whom my soul loveth . I have found him and I. will not let him go." "I have loved O lord the beauty ofThy house and the place Where Thy glory dwelleth." "How lovely are Thy tabernacles O Lord of hosts! My soul longeth and fain,teth for the courts of the Lord." It is the v,r-" rues of the Hidden Life that we must sow'and make to take root and flourish in. our souls. The better we succeed in this planting the more contemplative our lives will become. And the ,more contem-plative our lives become the.deeber and richer will be our knowledge of God and of His. love. The deeper and richer our knowledge and love of God becomes, the fuller and livelier becomes our Apostolate of Intention. For then we shall move about our daily tasks, then we. shall face our duties, then we shall ac'cept the disaplSointments of each day, then we shall welcome the joys of our pilgrimage, With one thought, with all the ene.rgies of body and soul, senses~and mind concentrated on one object, ,the seeking and the serving of God in each and everything that we think and say and do. For, "Many Waters cahnot quench charity, neither can the fl.oods.drown ,it. If a man sh6uld give all" the substance of his house for love he shall despise it as nothing." ' ' PROCEEDINGS: SISTERS' SECTIONOF CO'NGRESS Religious Comrnunitg Life in the United States. The Proceedings of the Sis-ters' Section of the First National Cgngress. Of Rel!gioUs' of .the United States, which was.held at Notr, e Dame, Indiana, last August, can now; be obtained from the Pau!- ist Press, 411 W. 59tbSt., Ne~, Ysrk 19, New York. $2.50. 70 I:::at:her bler!:ling on I nt:usefl Cont:empla!:ion Jerome Breunig. S'.J. 44~UT do not think you are mystics just because you have read ~ Garrigou-Lagrange's Three Ages of the Spiritual Life," said the rector of a major seminary who had been urging all to buy and read the book. The laudable prOmotion of books on the :mystical life often produces two very different reactions. Some are inclined to make too little of the possibility or desirability of mysti-cal graces, while others tend to be enthusiastically over-optimistic and. after some quickl.y digested reading, imagine they are in the "fifth mansion" as soon as they experience a few moments of serene prayer. In his manual, Theologica Ascetica. Louis Hertling, S.3., presents the basic, element.ary facts of mysticism b¥iefly and concisely, and in a way that 'inculcates respect in those iiaclined to be cynical or slighting and prudent reserve in those who would seem to expect to attain to infused contemplation in ten easy lessons. Father Hertling taught a course in ascetical theology at the Uni-versity, of Innsbruck and later at the Gregorian and Athenaeum Pon-tifical Universities in Rome. He first published his lectures in 1930 under the title, Lehrbuch clef Ascetischen Theologie. His lectures in Rome were published in 1947 by the Gregorian University Press as Theologia Ascetica. The present a'rticle is drawn from the section in the latter which treats of the way of the perfect, numbers 327-367. It does not attempt to reproduce the entire content but rather some of the more practical directives found in the treatise. Father Hertling's ideas about the theoretical problems of mysticism, the essential nature of it, and so on, are not accepted by many other theologians, but still ~they are well worthy of consideration and respect. His practical directions seem. very sensible and excellent. A mystic is defined as one who has infused contemplation, and infused contemplation as a perception of God orof the mysteries of faith wbii:h is beyond human powers. This perdeption is not miracu-lous as the vision the shepherds in Bethlehem-received, as bearing a voice from heaven, or as a prophet's infused knowledge.of, future events:~:. It is not necessarily altogetbe~ new knowledge, bur"it is a new way of knowing as the beatific vision is a new way of knowing. 71 JEROME BREUNIG Revieu.~ for Religious In fact, infused contemplation is in. the same order as beatific knowl-edge, but it lacks the clarity, extension, and permanence of the oter-hal vision. In the natural order, some of our knowledge is proper, some analogotis. We have proper knowledge of what we perceive through our senses. Of spiritual, suprasensible, and supernatural reality, such as, of God and of the, mysteries of faith, we can have only analogous knowledge naturally. But' supernaturally, through the mystical grace of infused contemplation, the favored soul receives more than that: it receives a proper, that is, a sort of immediate, experimental knowledge of the things of God. The definition 'of infused con-templation can therefore be stated: an experimental or at least quasi-experimental perception of God and of the divine mystdries. In simpler language, the mystic might be said to "sense," "touch," "experience" God. In the beatific vision we shall see God face to face, we shall know God as we are known by Him. This description by St. Paul (I Cot. 13) is magnificent and clear, but he does not explain how the finite mind attains the infinite. Theologians have proposed theories, .but all agree that the beatific vision is a~mystery in the strict sense of the word. Infused contemplation presents a somewhat parallel case. A mystic is said to "experience" God, and theologians propose theories to explain this divine experience. Such investigation is challenging and serves to increase the awe of the searcher before the grandeur of the divine, but it does little to unveil the mystery of the divine opera-tion. Father Hertling merely mentions a few of the theories and then quotes from his former colleagi~e at the Gregorian University, the late 3oseph de Guibert, S.3. "Many place the essence of infused contemplation in the soul's becoming directly and immediately con-scious of the supernatural gifts which it has received from God, and in these gifts attaining God Himself and through them His presence and action in themselves. There is no immediate intuition of God but an intuition in ~ mirror, in some objective medium . Nor must it be thought that the object of contemplation is not God Him-self but only his gifts. For these gifts are not only a mirror or medium in which the soul attains God, not by a dialectic process or reasoning, but intuitively, as when I see an object in a mirror, my attention does not stop with the mirror but is wholly taken, with the object that is seen in the mirror." (Theologia Spiritualis Ascetica et Mgstica, 399,401.) 72 March, 1953 I N FUS ED CONTEMPLATII21~I Some Questions Is the grace of infused contemplation ordinary or extraordinary, relatively rare or frequent? Do all have a vocation to it or only a few? Is infused contemplation the normal goal and crown of the spiritual life or not? There is a difference of opinion among theo-logians on these questions. In general, Father Hertling's position is. that ~he grace of infused contemplation is extraordinary and rela-tively rare, that not all are called, and that it is not the crown and 'goal of the spiritual life. He is careful, however, to make proper distinctions on each qiiestion. ~ Is the grace of contemplation extraordinary? It is if understood simply as not customary. But it is not in the sense that it' would be rash to wish it for oneself, to pray to,receive such a grace, to prepare dispositions as occasion offers, as it ,would be imprudent to seek visions or the gifts of miracles. Is it relatively rare? Those who deny that contemplation is rela-tively rare say that all who are in the state of grace possess it because it is the specific effect of the gifts ,of t,he Holy Ghost, which are in-fused with sanctifying grace. Sin~e it seems contrary to experience that all in grace have infused contemplation, those who hold this opinion say that the contemplation in the imperfect is still below consciousness, and, as perfection increa.ses, or as the soul is more and more freed from inordinate affections, the infused contemplation enters more and mo~e into consciousness. After agreeing that infused contemplation is an effect Of the gifts, or rather that it is a special gift of th~ Holy Spirit, the author gives this ~refutation. Infused contemplation is an act of the intellect or~ at least, it is to be considered in the category of actions and not of qualities, or habits. Now, an unconscious act of the intellect, or an illumination of the mind that is not perceived, seems to be a contra-diction. For this reason, it seems more correct to say tl~at the.gifts infused at the time of justification place in the soul a remote disposi-tion to receive contemplation, but contemplation itself is had only when it enters into consciousness. It would not be necessary for the favored soul to know this rdflectively,, for he could have infused con-templation without knowinlg it was such, or knowing that it wa~s something that others did nbt have. The point is, if it is perceived I in no way~ it is not present.] Are all called to contemplation or only some? This. call can be compared to the call to perfection. There is a remote call for all, if 73 JEROME BREUNIG': ~ Review }'or Religious the reception of sanctifying grace with the ~ifts of the Holy Spirit is considered, sufficient for such a Vocatioh. The author denies a,proxi-mate vocation for all. God does not promise .this grace to. all ',who to-operate as well'as they can with the grace they receive, for God does. not lead all by" the same way, nor does He want to.' God can ~ompensate for the absence of infused contemplation by giving :othei: graces to. help ~i'man attain perfection. Of course, 7the man with in-~ 'fused contemplation will advance more easily and can more re~idily advance .higher on the w.ay of perfection. The not-unrelated question of whether infused contemplation the goal and crown of the spiritual life is answered in the same way. Perfection, or. the goal of the spiritual life, is judged l~y the heroic ~,irtue of a man rather t-ban by his method of prayer. As said above, o ] a, man can attain.perfection without co, nterflplation. Contempl.ation, then. is rather a very efficacious means to reach the goal than the goal .itself. On" the Value of Contemplation The author steers a: middle course between the two extremes found among spi~i.tual directors. On the conservative side arethe spiritual directors who fear infused contemplation in souls hndet ~heir direction, are always afraid of illusions, and try severely the sbuls who may show signs of" contemplative graces. On 'the ovef-enthusiastic side are those who woul~l urge a.nd persuade all novices and young religious that they al~eady have ~or may soon expect in-fused contemplation. These 'men are often deceived by the theories spoken of above, such as the universal call to contemlSlation. Even the theologians do not understand these theories as some dir~ectors would wish to apply them, In this way they~le.ad souls, a~'S~. The-resa says; to'intrude themselves into mystical paths where ihey carry on as fools. On the other hand, infused Fontemplation is not as rare as many b~lieve. The highbst levels are very rare but not the qesser grades which are still 'true mystical states. It would not be tOO much to expect tofind one Or 6ther true contemplative in a large~ religi.ous community, and this not only ~m0ng':'jubilarians. Norneed such religious'be parii~ularly conspicuousbr riecessari.ly revered a~ tibly by '~'11. When a spiritual director meets,such a soul, he need not be filled witl~ dismay. I~ is not too urlusual or da,ngerou~: 'Generally speaking, graces are not dangerous. Illusions appear when there is question~ of something other than contempI'ation itself, such as visions, revelations, supernatural commands.' Of such phenomena March, 1953 INFUSED CON:FEMPLATION Father.i-iertling says: "'I would not believe one in a hundred or even one in a thousand." It can happen that one believes he has infused contemplation when he only has affective prayer. But even this is not harmful if it has the effect of f6stering.,the practice of virtue. When the diredtor investigates too much in these matters, intro~- duces.special trials, and especially when he talks too much about them, he may not only disturb but even cause ,the person he is directing to form too high an opinion of himself. The effects of ihfused'contemplation are ve, ry powerful and most desirable, especially when they occur ~ frequently. Success in living a life of virtue depends on,holy thoroughly the Interior life is pene-trated with the truths of faith. A man will constantly practice heroic virtue 0nly when he is completely penetrated with the truths so they.hold sway in his heart and mind over all else. This interior state can be acquired with labor by ordinary means such as medita-' tion. but it can be attained more quickly and efficaciously with the help of thatspecial light sent from above. In" an ordinary-state, the truths of faith, known only analogously and not directly, have less psychological efficacy, and this must be renewed continually by un-ceasing laboi. In infused contemplation, a man acquires a qug~i-experimental knowledge of divine trutbs so that supernaturalrrib: tives have the same or even greater cogency than natural ones. There is real danger when a man leaves the ordinary way iore: maturely and on his own. thinking he already has contemplation when he does not have it. This happens especially when be assumes privileges. True mystics do not have ' privileges." Such a ofiehears that contemplatives find discursive rheditation difficult a-nd. in time. impossible, and mistakenly thinks be is a m)istic when. because"~'of sloth or lack of training, he finds no delight in mental 15~?ayer anal does not m~ike any progress. Infused contemplation is not attainiid by'leaving off meditation: thi? would rather cut short an~ hope whatever of acquiring it. Since even authentic mystics are not always illumined by contemplation,~ they must in the in~erveni'ng time return tirelessly to ordinary ways of prayer. Again, an immature ~eligious he~ars that contemplatives ~re under the direktion of the Holy Spirit, as though contemplation would act )is a spiritual director, and therefore thinks that he'can now act freely and without'the counsels of older me'n. These illu-sions and dangers do not rise from contemplation itself, but from the error of those who do not have it. It can be seen that out-of.'seasdri 75 ,JEROME BREUN[G admonitions that all are called and must tend to contemplation could do more harm than good. Conditions and Dispositions Since contemplation is a. gratuitous gift of. God, it is not easy to determine the conditions or dispositions that would be more favor-able to the reception of this grace. The best natural dispositions for infused contemplation would seem to be a clear mind, seriousness of purpose, and a simplicity or harmony of character. Contrary. dispo-sitions would be genius and a highly imaginative or emotional na-ture. Too much versatility and talkativeness would also seem to be hindrances. In general, mystics are not reformers, innovators who blaze new trails, or critics. A youthful exuberance would also seem unfavorable. A maturer age (after 40 or 50) and a more tranquil outlook are required. Ordinarily, mystics are men with few ideas, but these are sublime ones. Sometimes their writings tend to be monotonous, continually presenting the same round of thought in the same style. Universal spirits such as St. Bernard and St.Theresa of Avila are the exceptions rather than the type of the true mystics. The ~study of mystical theology, association with mystics, and reading their books does not help directly. It can help indirectly by stirring up. interest in the study of the things of the spirit. Infused contemplation is not "contagious." There is no such thing as a mystical movement in the Catholic Church. Collective mysticism is almost certainly a sign of false mysticism. The best deoeloped dispositions for infused contemplation are magnanimity, the spirit of sadrifice, separation from the wbrld, self-denial, and an intense application to prayer. Without the greatest' diligence in cultivating mental prayer, persevered in over the years, there is hardly any hope of attaining to contemplation. The need for chastity and mortification is clear from the examples of the saints. As it is the best way to sanctity, so the religious life provides the most suitable form of life for the cultivation of a life of prayer. Con-templativeorders are particularly.adapted to help their members at-tain this higher state of prayer. It is not going too far to see in a vo-cation to a contemplative order a proximate vocation to infused con-templation. Still, the membe~ of a contemplative order who does not have this conten~plation is not on that account a poor religious, for the purpose of the religious life is always Christian perfection, which can be had without contemplation. But even those who live an active life dedicated to works of charity for others can attain contempla-tion as is attested frequently in the lives of, missionaries. , Xavier t:he Missionary J. J. De~ney, S.J. ALTHOUGH more than ten years elapsed from the time Xavier landed in India on May 6, 1542, until his death on Decem-ber 3, 1552. less than four years and ten months.were spent in the Indian phase of his apostolate, and even this time was very much broken up by movements from one place to another. The field in which he v~orked longest was the Tamil-speaking sections along the Fishery Coast and the southern coast of Travancore, and even there his stays totalled less than two years and were spread over a coastline considerably more than a hundred miles long. Making liberal allowances we can admit that Xavier ma~ have spent seven-teen months in Goa, but these months were diyided over the whole ten years of his stay in the East, and much of the time here was spent in working with the Portuguese and in administrative work. The time Xavier spent in mgving from one part of India to another. usually by sea, certainly totalled up to many weeks and probably months. The remaining time~ includes stays in Cochin (at least seven different times). Quilon, Bassein, Negapatam, and Mylapore. We must remember too that Xavier's work in Goa and the coastal towns of the Por,tuguese was much different from that among~ the Tamils of the south. Yet in spite of such a sho'rt-lived and diversified apostolate Xavier was to become the "Apostle of the Indies," and to be known and revered as such throughout the world. Few saihts are better known and loved than Saint Francis Xavier. and no country is more closely associated with the name of Xavier than India. How did Xavier merit such a close association with India in these few years of work in our country? Since Xavier's most typical missionary work was in the South. we will first consider his work done there. ~ In late October'of the year 1542 Xavier arrived on the Fishery Coast as the ~only priest among twenty thousand recently baptized Paravas in desperate need of religious instruction and speaking a language which he did not know. He set to" work energetically: studying the language, in-structing the people, and baptizing their children. " In a country where the birth-rate is high and life-expectancy is J. J. DEENE¥ Review for Relioious low. we can easily imagine that the unbaptized children who had ~been born since.the priest was last present among .the Paravas num-bered at least four or five thousand, for it is not likely that the unin-stru. ci~d Paravas baptized their children. Besides this. Xavier bap-tized many,dying babies of pagan parents: in one letter he tells us that bebaptized over one thousand babies who died soon afterwards. Thes~ facts alone would explain Xavier's great preoccupation with baptisms, which is reflected in his letters. However. be also baptized great numbers o'f pagan adults, first of all on-the Fishery Coast whe're he tells us his arm often becfime tired from baptizing new converts to the faith: and finally in Travancore where he himself testifies that be baptized ten thousand in one mon(b among a people who 'bad never before been introduced to Christianity. ° ,It is true that Xavier did not requird a prolonged catechumenate prior to baptizing, and that his "'quick" .baptisms of~ pagan adults wot~ld surprise us of a more exacting age, but we must realize tile cir-cumstances in which Xavier worked. When be came to ~heFishery Coast be was confronted with the immense task of instructing twenty thousand new Christians. baptizing their ~hildren. and gaining new converts. Necessarily the instructions had to be on a limited scale. The people were uneducated and Xavier had to rely for the far greater part on formulas memoi?ized in probably defective Tamil. To bring new converts to the same low'level of instruction witb"tbe rest~would not take much time. Xavier just bad to keep working, trusting in God, begging for more helpers so that be could raise the level of all. old and new Christians. and at least he had the cgnsolation of knowing that those Who died had been baptized." could be fairly sure of the stability of his new converts. The oppor. tunism which had led the greater number of these people to the faith would be a-strong inducement for all of them to remain Christians. for this would be their surest guarantee of protection against the Muslims. Meanwhile Xavier would work hard to supernaturalize their motivation and deepen their religious knowledge and their life of grace. ~ The whole movement among the fishermen of Travancore is but an application, on a grand scale of the same attitudes. Xavier had a sudden'opening, an invitation from a grateful local king to enter his territory and work among the fishermen who lived a!ong the coast. Xavier seized the opportunity and went swiftly from village to village briefly instructing and baptizing the people before 78 XAVIER THE MISSIONARY, the moment would pas.s: alrea'dy he-had .some help,.on tl~e Fishery. Coast when this new opportunity presented itself, and'he was confi-dent that new recruits for the mission would soon arrive from. Europe. These would have to consolidate the work. A modern missionary would perhaps be more cautious, and even some of his fellow missionaries;held a stricter view. Surely-one element which we cannot, excliade'in Xavjer's case is the prompting of divine grace, and We ha.ve, nogreater proof of this than the, strong Catholic .faith which still exists among .these peoples. Xavier's work in Goa and the Portuguese ,centres" wa~ cast in a different.mould, but was no less taxing on his energies. The Goa of Xavier's day was far frbm being a model of strong, religious life. Many of the Portuguese were soldiers of fortune away from the. type of family life that might promote even a modicum of decency. For their own sake of course these souls were important to Xavier: more; over, he saw that unless the life of the Portuguese presented a favourable picture of Christianity,.~tbe Indians would havi~ no inter-est in it. So ~a large amount of Xavier'.s attention was given to the Portuguese, preaching to them, hearing, their confessions, visiting the sick and those in prison, using every means of personal contact by ¯ .which be thought he could bring individuals around to'a better way of living. But the Indians were in no way neglected, and Xavier frequently put-aside special time for them and considered it his° greatest glory when he could find time. to.be with their children. - In all these .activities Xavier followed a very exacting time schedule. We know from the eloquent testimonies of Xavier's contemporaries that his presence infused a renewed spirit into the city- of Goa. In all fields of his activity Xavier's form of apostolate was ~tarkly dire~t. He could not afford to spend his time .producinig plays or organizing boys' ball clubs; there was too much to be done. Rather he approached the people ~ immediately off a highl.y spiritual level. He, tried to imbue everyone he contacted with a sense ofthe importance of .the part they must play in the work of. the apostolate. He considered the children ideal co-apostles, and frequently mentions, working through tl~eir instrumentality. His-letters to the King of Portugal find to the'local officials are ferven,t pleas-that they may do all they can~ to eradicate the abuses which are such.a hindrance to the work, a~nd:that~they may render every positive help they can. In his" numerQus.letters to his fellow ,Jesuits working.in India he constantly guides, and ~ncourages them. and we. know, from the testimony of 79 d. d. DEENEY Review [or Religious these Jesuits that his personal contact was a source o~ great inspira-tion to all of them. Even the letters which Xavier sent back to his companions in Europe produced great good for the work of the mis-sion in India, for each new letter was dagerly sought and widely cir-culated in the Jesuit colleges, and they captured young imaginations and set generous hearts on fire. Thus besides what Xavier did him-self in ministering to the good of souls, he gave a tremendous impetus to the work in India by imparting to others some of the warmth of the flame that burned within him. ~ But isn't there a negative side of Xavier's work in India which we should .not overlook if our picture is to be complete? It is very likely that the modern missiologist would not always find~ in Xavier's life the best exemplar of present:day mission theory." We find in Xavier's life no serious attempt at a sympathetic approach to the cultural life of the India of his day, nor do we see signs of his taking those means of adapting his ways to the ways of the people such as would later prove so effective in De Nobili's apoitolate. Xavier occasionally met Brahmins, but from the start he brands them as being "as perverse and wicked a set as can anywhere be found," and when he had one long talk about Indian religion with a learned Brahmin, he considered the fruits of the ~discussion not worth recording. Xavier knew that Indian literature is largely con-tained in a "sacred language," but there is no indication that Xavier ever considered learning this language. The fact that he started to use the vernaculars immediately is surely a strong point in his favour, but we have indications in Xavier's letters that his knowledge of the vernaculars was quite limited. After a year and a half of the two years spent in the South where Tamil was spoken, Xavier wrote, "I am among these people without an interpreter. Antonio is sick at Man'apar, and Rodrigo and Antonio (a different one)'are my interpreters. Thus you can imagine the life I lead, and the sermons I give, since they do not understand me, nor do I understand them. And you can imagine my efforts to talk with these people!" (29 Aug. 1544). / Also as we read Xavier's letters we feel that he did not seem to realize the importance, or at least the feasibility, of influencing 'the lower classes of India through the~intelligentsia. His own apostolate was carried on almost entirely among people of lower class, which can be explained perhaps, but it is harder 'to explain the fact that in his letters to Europe he regularly minimized learning as a requisite 80 March. 19~ XAVIER THE MISSIONARY for. the new missionary to India. Moreover, not only did Xavier fail to take positive means to identify himself with the chhUral life 6f India, but on the contrary Xavier, as we see him in his letters, is thoroughly identi~fied with the Portuguese; he was in continuous torrespondence with King John III of Portugal, and with the local officials, and had constant recourse to the Portuguese for. financial, legislative, and even military aid, nor was he slow to let this be known. He also required that all the new missionaries who did not know Portuguese should learn it immedi-ately upon coming to India. These might be considered limitations in Xavier's approach, but we must remember the sphere of action in which Divine Providence set Xavier's efforts in India. Si'nce Xavier's apostolate was either among the usually extremely poor fishermen or else in cities within the sphere of Portuguese influence, it' is natural that his attitudes s~hould he largely fashioned' by these environments. In the South he was absorbed in work for a people who were in constant danger of attacks, and for the sake of his people he had to be in close harmony with the Portuguese. In-the coastal cities ~ontroIled by the Portu-guese he had no other choice. Portuguese power would intrude itself whether Xavier wanted it or not. Actually much of Xavier's inter-~ vention with the Portuguese authorities was exerted in order t6 keep the Portuguese from hindering his work. Also we must realize that Xavier lived at a time, when Church and State were still very closely linked together, for good and for evil, and that he was working in a sphere where the State was actually willing to do much to aid the spread of religion, so it is natural that he availed himself of this aid as much as he could. This can explain Xavier's failure to adapt his ways to a more typically Indian society. It explains his failure to. consider learning as a necessary requisite for the new missionary. The apostolate of the Fishery Coast and along the southern coasts of Travancore re-quired practical men of robust health and solid virtue; for'the sea-towns controlled by the Portuguese he required good preachers also, apparently mostly for the benefit of the Portuguese, who were, for tl~e greater part, not so'much"in need of priests who could explain the fine points of dogma, as of priests who could shock them out of their attachment to sin. This brief description of Xavier's works helps us understand something of the accomplishments of.Xavier, and also something of 81 SUMMER: SESSIONS Review [or Religious the limitationk in his techniques, but it does not show us positi3~ely the tremendous force which,was Xavier. This can be gotten only by a direct personal study of Xavier. the man. the saint. Happily it is a study to which we have often applied our minds and hearts. Xavier is above all a marl entirely dedicated to God and absorbed in the work of winning s'0uls to God's love and life. Every line of his letters breathes this whole-soul absorption: nothing else matters: there is never a thought of his co~fort nor of rest: always the work to be done: .He is a man of intense activity, but the action never gets in the way of his deep union with God. His trust in God is unbounded i he fears only not to trust. 'Grace and nature gave him a heart with a great capacity for loving l~is fellowmen, and gave him great powers in influencing his. fellowmen. Indeed, although Xavier may not have made much contact with the higher cultural elements in India. he certainly, showed forth qualities which appealed strongly to all that was finest and typically ¯ Indian in those among whom he worked. For Xavier radiated forth a~ spirit, of profound union with God and of utterpoverty and detachment such as none of the Indian holy men could equal, and Xavier's deep sympathy for his people and willingndss to expend himself in their behalf was something unknown to their holy men, but appealing no less s~trongly on that account to the hearts of his people. Summer Sessions At Marquette University, Father Gerald Kelly, S.3. will con, duct a 5-day institute on Medico-Moral Problems, ~dune 15-!9. This instittite, which, covers all the provisions of the Catholic Hospital code, is for cfiaplains, Sisters, and other hospital personnel. Also, this summer M~rquette will inaugurate a program of studi.es leading to a degree of Master of Arts in the_ology. The program extends through,five summers, and provi~les two plans for the Master's de- .gree: one including a thesis,, the other without a thesis. The. intro~ ductory courses will be given in 1953, ,lune.22LJuly 31, by Fathers Augusti~ne Ellard, S.3., and Cyril Vollert, i.3. Among those who will conduct courses in subsequent years are: Fathers Cyril P. Dono-hue, S.,J., Gerald Ellard, S.3., Gerald Kelly, S.d., and Gerald F. Van 82 Mar¢~, ! 9~ 3 F~R YOUR INFORMATION Ackeren, S.J. For further information ,wi~te to: Rev. Eugene H. Kessler, S.J., Marquette University, Milwaukee 3, Wisconsin. The Institute for Religious at College Misericordia, Dallas, Pennsylvania (a three-year summer course of twelve days in canon law arid :iscetical theology for Sisters), will be held this year August 19-30. This is the first year in the triennial coursd. The course in canon law is given by the Reverend Joseph F. Gallen, S.J., that in ascetical theology by the Reverend Daniel J. M. Callahan, S.J., both of Woodstock College, Woodstock~ Maryland. The registration, is restricted to higher superiors, their councilors, mistresses of novices, and thosein similar positions. Applications are to be :;ddressed to Rev. Joseph F. Gallen, S;J., Woodstock College, Wood~tock, M& For Your Inrrorma ion " Scholarships for Librarians Mary.wood College, an ALA accredited library school, will offer three 'scholarships in librarianship for 1953-54 to graduates of ap-proved colleges. .Two of these scholarships are full tuition, $450, and the third; $350. The course of study for which' these scholar-shops are available le~ids to the, Master of Arts in LilSraria.nship. "They are competitive and are based on scholarship and background. Dead-line for application is May" 1. Address~ Marywood College, De-partn~ ent of Librarianship, Scranton 2, Pa. Futuramic Convention A Futuramic Convention will be held at Central Catholic High S~hool, Canton, Ohio, on March 31 and April I, 1953. Religious ~orders, colleges, business, industry, and branches of the service are in-vited to participate. Those interested can write for more information to Futuramic Cowcention Headquarters, Central Catholic High School, 4824 Tuscarawas Street, West, Canton 8, Ohio. Transparencies for .Vocational Project : A priest, wqrking on a project to foster interest in vocations to the Sisterhood, is: anxious to contact any priest or Sister who has a selection of 35 mm color transparencies depicting the everyday life of the Sister in th~ novitiate, the convent, the school and hospital, and in the missions at home and abroad. Write to. Fr. B. Megannet~, O.M.I., St. Patrick's College, Ottawa, Ontario, Canada. 83 Divided Attention P. De Letter, S.J. ONE of the most common forms of inattention during prayer is divided attention. Who does not know from experience what this means? We go to pray and sincerely try to apply our-selves to prayer. We pray the beads or the Divine Office, make our. meditation, say or hear Mass. But while the deliberate application of our mind goes to and stays on the prayer, another half of our mind, subconsciously or half-deliberately, is taken up with thoughts completely foreign to our prayer, Our interest, worry, preoccupa-tion, Our plans for the day or the week, are at the back of our minds, struggling to come to the fore and divert our attention. Even when we do not. wilfully give in, but strive as best we can, the play of the unwanted thoughts and images carries on ,in the background of our mind like another actor on a second stage. The "intruder" succeeds at times in drawing our attention away from prayer and lessening our application by fifty per cent or more. The resulting prayer looks superficial and shalIow. Our mind and heart seem to have little grip on the subject of\our medi.tation. Prayer is not exactly mere lip service. We still give a half-hearted advektence to the matter of our meditation. But neither vocal nor mental pra)'er is thorough, satisfactory. They do. not occupy us fully. No wonder we feel ,small and draw little profit from them. Could it be other-wise when our prayer is half-hearted? ,Can nothing be done? Is there little hope that sorhe day, with the help of His grace, things maY improve ? Human minds are naturally fickle and prone to divide attention among many objects. This is particu~larly true when they are at-tracted to things other than uninteresting duty. But what makes matters worse is that we train ourselves to divide our attention. The inevitable amount of' ~outine occupation, both Spiritual and tempo-ral, found in regular life a~tually fosters this division. Besides, the advice of spi'ritual authors often tends to emphasize this training for a "double life." Some routine work develops a mechanical Way of acting which demands and generally takes little attention. Without allowing itself to slip into inattention ~hat harms the work, the mind can pursue a different train of thought on its own. How many ideas originate in this twilight zone! While we are performing routine 84 DIVIDED A'VFENTION tasks, oar real intere, st follows up its own spe.culations. In regular community life, moreover, we are positively encour-aged to divide our attention. When we do manual work, we are " to keep our mind occupied with spiritual thoughts that can keep us united with God. When at meals, we are not to be too much en-grossed with the material occupation but "to let the soul have her food" in the reading at table or in pious reflections. We are definitely asked to train ourselves to divided attention. Nor is this practice to be cofifined to exterior occupations. 'When reciting our rosary or saying the Office, there is no need. to try to pay attention to every word. While saying the 'Hail Marys, we are to reflect either on the mystery, on the person to whom we pray, or on our special intention. While reciting a psalm, we need not follow the meaning of every word (who could do that?), but we may keep ¯ our attention on its main idea or on some striking phrase or thought. In that manner we expressly foster, in our very prayer, a psychology of divided attention. Is it surprising that something similar happens when we do not look for it and wish to give ourselves fully to prayer. After developing the habit of dividing our attention, both outside of and during prayer, we must not be surprised to find the habit coming into play even when we are not planning on it. Obviously, divided attention is not all wrong. We cannot help dividing our attention. A spiritual life that is not confined to chapel or prie-dieu but penetrates into our day's work is not possible with-out it. The spiritual advice we are given about attenti6n in spiritual and temporal duties is certainly right. We do ~ell in following it. There is nothing wrong with that divided attention which we foster deliberately. It is a means of saturating our action in contemplation, of making our vocal prayer approach ever closer to mehtal prayer. It is a fact, nevertheless, that the habit of deliberately dividing our attention is not without harmful consequences. We suffer from these when we turn our minds to set period~ of prayer. The habit is prone to act in an indeliberate manner. Such is the mechanism of every habit or second nature. This may evidently hinder our pur-poseful action. Trained to divide their application, our minds often do 'so spontaneously just when we wish to concentrate on one sub-ject. A special effort is required, to counteract this natural and de-veloped propensity. To know ,the factor~ that favor the indeliberate activity of the divided-attention habit is the first step we can take to oppose them 85 'P. DE L~TTER Review ~,or Religious effectively and neutralize their influence., The~se may be divided into three groups: affections that occupy one's emotional powers, such as, desire and hope, fear and anxiety: thoughts and memories steeped in emotional content: new sense-perceptions which we are permitting or seeking here and now. These are factors to be reckoned with. ¯ The shallowness of prayer that is,caused by the habit of divided attention cannot be remedied completely. 'There is no need ~o at- ¯ tempt the impossible. To prevent every surprise of divided attention would require a vigilance so sustained that it could not be demanded in. our every day duties. The power of the habit can be lessened and controlled, but the habit itself can hardly be rooted out'altogether. We can go far in learning to control its spontaneous activity by fol-lowing the wise rules given by the masters of Catholic spirituality. Our emotions, desires, hopes, anxieties, fears are among the chief causes of the thoughts and images that disturb our prayer. A two-fold effort can check the noxious action of these worries and preoc-cupations. First is the long-range strat.egy. By personal effort and with the help of gr.ace we can train ourselves, to control our emotions. We can prevent them from upsetting our peace of soul. The measure of success in this effort varies for different temperaments, characters, ai~d graces. Some are easily excited, preoccupied, worried. Others can take things more evenly. Not all have th~ same will power~ Not ail receive the same graces. But those called to a state of perfection or to the priesthood should possess this self-control to a marked de-gree: this is part of the vocational fitness and they are in a position to inirease'it steadily. .This self-mastery and habituai'peace of mind is-nothing else than the remote preparation for pra3ier which spiritual authors, without exception, recommend. Secondly, spiritual authorities also insist on immediate prepara-tion. -This consists in arranging for a psychological transition-stage from exterior occupations to prayer. This transition must be gradual, It must allow a peaceful and organic switch-over from the .one to the other. It may not be mechanical. Our psychological make-up is such that sudden transitions c6mmanded by sheer will power or whim rarely succeed. What occupied the mind before prayer stays on and continues to hold us" half-consciously. We must allow the hold to decline gradually. Before prayer we must give our mind and heart a chance to shift from @hat occupied them before, and to turn peacefully but definitely to prayer. To make this mgve :effective, motivation is important. We may find. motives by asking 86 March, 1953 DIVIDED.ATTENTION the traditional preparatory questions': "What ain I ,about todo?" "To Whom am I going to speak?" The better we manage this trari-sition, the greater the chance for success in forestalling divided atten-tion. The same twofold effort for remote and. immediate preparation l~elps to ,redu.ce the harmful influence of the thoughts and memories steeped in emotional cbntent that stay on in the mind during prayer. They are reduced as a cause of distraction by habitual union with God, habitual self-control, and a determined immediate l~reparation for prayer. The third source of divided attention is easier to"dr~/up." ¯ It is ~w~at we'see and hear around us during prayer. To allowthe eyes and ears to prey for .new sensations is evidently looking for trouble. Why invite images to enter, when they have to be dismissed at once? A suitable place for prayer should eliminate most divided attention from this source. It may happen that remote and proximate preparation for pra~,er meet with 0nly partial success, for instance, on occasions of marked emotional disturbance, whether of great joy or of great anxiety" When we have been half-hearted in our effort and are paying the price in half-distracted prayer, can we still do something? Can we go agains~ distractions and salvage a little of our prayer? A: condition for success is to nouce the distraction and to desire to overcome it. We are able to notice it, for our mind.is not fully~ taken .up by the distracting thoughts. We can also desire to remedy the situation. Our very dissatisfaction is a first step towards im- -provement. With the help of grace we can rouse ourselves to effecliive volition. '.The following considerations might prove of help in con-trolling and counteracting divided attention. A.first means is to arouse a desire for,.real prayer, for real union with God. We can desire, or at~ least desire to d~sire, this deeper contact with God. We can express this desire by asking for grace. Unless we really wish to pray, we are not likely to make ~he needed effort. In prayer, our effort and God's grace go hand in hand. The desire must be rooted in the awareness of our need for contact w~th God who.is our strength and happiness. A life dedicated to God has no meaning without real union with Him. The awareness of what we are and do should excite a genuine desire of actual union with God. Aided by grace, this desire should grow strong enough to tin-saddle distracting affections. This will .not always succeed. Our worries may be too pervading 87 P. DE LETTER and penetrating~ When it fails, it might be useful to pray about°our distractions. One way of unifying divided attention is to bring the troublesome care to the fore and to center our attention on it under God'~ eyes. We can prayerfully reflect before God on what worries us, on our plans and ideas, hopes and apprehensions, and entrust these to His Providence. What can be better than this? When we beg Him to enable us to do what He demands, our very worries' may unite us closer to Him in genuine prhyer. This use of our distrac-tions is not without danger. Unless we.be fully sincere about ex-ploiting them, we may be !ed into far-away considerations and for- .get about prayer. , But if we are sincere, and if our first effort in tackling distracting worries has failed, there is a good chance that this second means may prove more helpful. At any rate, this prayer will likely be better than a half-distracted and desireless resignation. Lastly, we can insist on the self-surrender we make in prayer. Even under surface inattention this can be genuine. In spite of some unwanted and repelled wandering of the mind, prayer can really be raising of the heart to God. Prayer indeedis more a matter of inten-tion than of attention. Attention, of course, is always required, but the intention of surrendering to God is the heart of prayer When this is thorough, distracting thoughts easily lose" their interest and their grip. Le[ se.lf-surrender 15e sincere: shall we not be'straightfor-ward in setting aside what does not tally with it? Passing and un- '~ccepted wandering of the mind does not seriously break our contact with God. And the more pervading our surrender, the rarer also and less lasting our distractions. This last consideration suggests the radical remedy for divided attention in prayer. But it is not a quick device or a palliative for passing ill. It is a whole attitude of life. Our minds will easily concentrate on God in prayer when our lives are centered in Him, when He is our all?embracing~love and "worry." Then othdr wor- ties and preoccupations shrink into unimportance. They lose their hold on our minds and hearts. The more we grow in that one iove, the higher~ we rise above temp~ral occupations. That growth is the work of a lifetime. In its unfinished stages we are likely to exper,- ence. the trouble of divided attention in prayer now and again. No grave harm will come from it if we sincerely keep up the, struggle T1fiere are no magic or mechanical devices to rid us of this evil. It the simplicity and unity of one Love which ~must rule our' lives that will also bring unity and stability to our naturally wandering minds. 88 The I:ucharis :ic APOSTOLIC CONSTITUTION OF HIS HOLINESS POPE PIUS XI[ ON LEGISLATION TO BE OBSERVED REGARDING THE EUCHARISTIC FAST. PIUS, BISHOP, SERVANT OF THE SERVANTS OF GOD FOR AN EVERLASTING REMEMBRANCE ~i~HR, IST Our Lord, on the in which He was betrayed" Cot. 11 :23), when for the last time He celebrated the Pasch of the Old Law, took bread and, giving thanks, broke and gave it to His disciples after the supper was finished (cf. Ldke 22:20), saying: "This ,is My body which shall be delivered for you" (I Cot. 11:24). Ir~ the same way He handed the chalice to them, with the words: "This is My blood of the New Testament, which shall be shed for many" (Matt. 26:28); and He added: "This do for the commemoration of Me" (cf. I Cot. 11:24 f.). These passages of Sacred Scripture clearly show' that our Divine Redeemer wished to substitute, in place of that last celebration of the Passover in which a lamb was eaten according to the Hebrew rite, a new Pasch that would endure until the end of time. This is the Pasch in which we eat the Immaculate Lamb that was immolated for the life of the.world." Thus the new Pasch of the New Law brought the ancient Passover to an end, and,truth dispelled shadow (cf. the hymn Lauda Sion in the Roman Missal). The relation between the two suppers, was designed to indicate the transition from the ancient Pasch to the new. Accordingly, we can easily see why the Church, in renewing the Eucharistic Sacrifice to commemorate our Divine Redeemer as He had commanded, could relinquish the conventions prevailing at the older Love Feast and introduce the practice of the Eucharistic fast. From the earliest times the custom developed of distributing the Eucharist to the faithful who were fasting (cf. Benedict XIV, De Synodo diocesana, VI, cap. 8~ no. 10). Toward the end of the fourth century fasting was prescribed in a number of Councils for those who were to celebrate the Eucharistic Sacrifice. Thus ir~ the year 393 the Council. of Hippo decreed: "The Sacrament of the Altar shall not be celebrated except by persons, who are fasting" 89 POPE PlUS XII Revieu., for Religious (Conc. Hipp., can. 28: Mansi, III, 923). Not long after, in the year 397, the same prescription, phrased in the vgry same words, was issued by the "Third Council of Carth.age (Conc. Carthag. IlI, cap. 29:'MansL III, 885). By the beginning of the fifth century this practice was quite universal and could be said to be immemorial. Hence St. Augustine asserts that the Holy Eucharist is always received by persons who are fastihg and that this usage is observed through-out the whole world (cf. St. Augustine, Epist. 54, Ad Ianuarium, cap. 6: Migne, PL, XXXIII, 203). Undoubtedly this practice was based on very' weighty reasons. Among them may be mentioned, first of all, the situa.tion deplored b'y the Apostle of the Gentiles in connection with the fraternal Love Feast of.theCbristians (cf. I Cot. !1:21 ft.). Abstinence from food and drink is in accord with the deep reverence we owe to the supreme m~jesty of 3esus Christ when we come to receive Him hid-den' ufider the Eucharistic veil. Moreover. when x~e consume His precious body and blood before we partake of any other food. we give clear evidence of our conviction that this is the, first and most excel!enf nourishment of all, a refreshmen.t that sustains our very souls and increases their holiness. With good reason, then, St. Au-gustine reminds us: ".It has pleased the Holy Spirit that. in honor of so great a sacrament, the Lord's body should enter the mouth of a Christian before food of any other kind" (St. Augustine, loc. c~t.). The Eucharistic fast not only pays a tribute of honor due to our Divine Redeemer, but also fosters our devotion.' Therefore it can help to increase the salutary fruits of holiness which Christ, the source and author of all good, desires us who have been enriched with His grace, to bring forth. ' Besides; everyone who has had experience of the laws of human nature knows that when the body is not sluggish with'food, the mind is aroused to greater activity and is'inflamed ro meditate more ferventl}; on that bidden and sublime mystei'y which unfolds within the temple of the soul, to the growth of divine love. The importance ,which the Church attaches to the observance of the Eucharistic fast can also be gathered from the gravity of the pen-alties imposed for its violation. The Seventh Council of Toledo, in the year 641, threatened with excommunicstion anyone who qcould offe,r the HolyI Sacrifice after having broken his fast (Conc. Tole-tanum VII, cap. 2: Mansi, X, 768). In the year 572 the Third Council of Braga (Conc. Bracarense III, can. 10: Mansi, IX. 841.), 9O March: 1953 THE EUCHARISTIC FAST 'and in 585 'the Second Council of Macon (Conc. Matisconense II, can. 6: Mansi, IX, 952) bad previously decreed that ahyone~ who incurred this guilt should be deposed from office and deprived of his dignities. As the centuries rolled on, however, careful attention was paid to the consideration that expediency sometimes required, because of special circumstances, the introduction of some measure of mitigation into the law of fasting as it affected the faithful Thus in the year 1415 the Council of Constance, after reaffirming the venerable law, added a modification: "The authority of the sacred~canons and the praiseworthy customs approved by the Church havre prescribed and do now prescribe that the Hol~; Sacrifice should not be offered after the celebrant has taken food, and that Holy Communion should not be received by the faithful who are not fasting, except in the case of illness or of some other grave reason provided for by law or granted by ecclesiastical superiors" (Cone. Constantiae, sess. XIII: Mansi, XXVII, 727). We have desired to recall these enactments ~o mind that all may understand that We, although granting not a few faculties and per-missions regarding this matter in view of the new conditions arising from the changing times, still intend by the present Apostolic Letter to retain in full force the law and usage respecting the Eucharistic fast. We also wish to' remind those who are able to observe the law that they must continue to do so carefully. Consequently only they who need these concessions may avail themselves of the same accord-ing to the measure of tbelr need. We are filled with joy--and We are glad to express Our satis-faction here, if only briefly--when We perceive that devotion to the Blessed Sacrament is increasing day by day in the souls of Christ's' faithful as well as in .the splendor surrouhding divine worship. This fact emerges whenever the people gather for public congresses. The paternal directives of Sovereign Pontiffs have undoubtedly contrib-" uted much to the present happy state of affairs. This is particularly true of Blessed Plus X, who called on all to revive the ancient usage of the, Church and urged them to 'receive the Bread of Angels very frequently, even daily if possible (S. Congr. Concilii, Decree Sacra Tridentina S~tnodus, Dec. 20, 1905: Acta S. Sedis, 'XXXVIII~ 400.ft.). At the same time be invited children to this heavenly Fbod, and wisely declared that the precept of sacramental confession and of Holy Communion extends to all without exception who have 91 POPE PIUS XII Review [or Religious attained the use of reason (S. Congr. de Sacramentis, Decree Quam sir~gula~:i, Aug. 8, 1910: ttcta Apostolicae Sedis, II, 577 ft.). This prescription was later confirmed by.Canon Law (C. I. C., canon 8d3; cf. canon 85zL § 5).-In generous and willing response to the desires of the Sovereign Pontiffs, the faithful have been receiving Holy Communion in ever greater numbers. May this hunger for the heavenly Bread and the thirst for the divine Blood burn atidently in the hearts of all m~n, whatever their age or social condition may be! Yet allowance must be made for the fact that the extraordinary circumstances of the times we live in have introduced many modifica-tions into the habits of society and the activities of our workaday life. Consequently serious difficulties may arise to prevent people from participating in the divine mysteries, if the law of Eucharistic fast should have to be kept by.all with the strictness that has ipre-vailed up to the present time. In the first place, priests in our day, owing to insufficient num-bers, ate clearly unequal to the task of dealing with the constantly growing needs of Christians. On Sundays and holydays, particu-larly, they are often overburdened with work. They have to offer the Eucharistic Sacrifice at a late hour, and not rarely twice or even three tim~s the same day. They are frequently obliged to travel a considerable distance that large portions of their flocks may not be deprived of Holy Mass. Apostolic toil of this exhausting kind un-questionably undermines the health of our clergy. The difficulty mounts when we reflect that, besides celebrating Mass and explaining the Gospel, they have to hear confessions, teach catechism, and take care of the manifold tither duties of their ministry which" is more exacting and laborious than ever before. In addition to all this, they must prepare and adopt measures to repel the relentless attacks that in our day are craftily and savagely launched on many fronts against God and His Church. But Our thoughts and Our heart go out most of all to those who are laboring in distant lands far from their native soil, because they have nobly answered the invitation and command of the divine Master: "Going, therefore, teach ye all nations" (Matt, 28:19). We have in mind the heralds of the Gospel. They endure the most crushing burdens and overcome every imaginable obstacle in their travels, with no other ambition than to wear themselves out that the light of the Christian religion may dawn for all men, and that their flocks, many of them but recently received-into the Catholic faith, 92 Ma~h. 1953 THE EUCHARISTIC FAST may be fed with the Bread of Angels which nourishes virtue and re-. kindles love. A similar situation arises amofig those Catholics who live in many of the districts committed to the charge of missionaries or in other places that lack the services of a resident priest. They have to wait hour after bou~ until a priest arrives that they may assist at the Eucharistic Sacrifice and receive Holy Communion. Furthermore, with the development of machinery in various in-dustries, countless workers employed in factories, transportation, sbipping,'or other public utilities, are occupied~ day and night in al-ternate shifts. The exhausting hature of their work may compel them to take periodic- nourishment to restore their energies, with the result that they are unable to observe the Eucharistic fast and hence are kept away from Holy Communion. Mothers of families, likewise, are often unable to go to Holy Communion until they have finished their household duties. Such tasks usually require many hours of hard work. Again, the case of school children presents a problem. Many boys and gibls are eager to take advantage of the divine invitation: "Suffer the little children to come unto Me" (Mark 10:14). They put all their trust in Him "who feedeth among the lilies" (Cant. 2:16: 6:2), knowing that He will guard the purity of their souls against the temptations which assail youth and will protect the in-nocence of their lives from the snares which the world sets to trap them. But at times it is extremely difficult to arrange to go to church and receive HoI~ Communion, and after that to re~urn home for the breakfast they need before setting out for school. Another matter of frequent occurrence today is that large num-bers ~f people c~oss from place to place during the afternoon hours to be present at religious functions or to attend meetings on social questions. If pe.rmis~ion were given on such occasions to offer the Holy Sacrifice, which is the living fountain of divine grace and in-spires wills to desire growth in virtue, there is no doubt that all could draw upon this source of strength to think and act in a thor-ougbly Christian manner and to obey just laws. These specific considerations may well be augmented, by others of a more general kind. Although the science of medicine and the study of hygiene have made enormous progress and have contributed greatly to the reduction of mortality, especially among the young, conditions of life at the present time and the hardships brought on 93 POPE-PlUS XII Review for Religious by the frightful wars of 6ur century have seriously impaired bodily constitutions and public health. For these reasons, and especially for the purpose of promoting reawakened devotion toward the Eucharist, numerous bishops of v~irious, nationalities have requested, in official letters, that the law of fast might be somewhat mitigated. The Apostolic See had previ-, ously shown itself favorably disposed in this regard .by granting special faculties and dispensations both 'to priests and to the faithful. As an e.xample of such concessions, the Decree entitled P. gst'Editum may be mentioned; it was issued by the Sacred Congregation of the Council, December 7-, 1906, for the benefit of the sick (Acta S. Sedis, XXXIX, 603 ffl). Another is the Letter df May 22, 1923, sent by the SacrM Congregation of the Holy Office to local Ordinaries in favor of priests (S.S. Congregationis S. Officii Litterae locorum Or-dinariis datae super ieiunio euc,haristico ante Missam: Acta Ap. Sedis, XV, 151 ft,). ~ In these latter times, the petitions of the bishops hav.e become more frequent and urgent. Likewise the faculties granted have been more liberal, partcularly those that were conferred because of war c6nditions. All this clearly discloses the existence of new, serious. coniinuing, and widely prevailing reasons which, in the diversified circumstances brought to light, render the cdebration ~f the Holy Sacrifice by priests .and the reception of Communion by the faithful ex_ceedingly difficult, if the la~, of fasting has to be observed. ¯ .Accordingly, to alleviate these grave hardships and incOnveni-ences, and to eliminate the possibility of inconsistent practice to which the variety of: indults previously granted may lead, We deem it n.ecessary to mitigate the legislation governing the Eucharistic fast ~to such an extent that all may be able more easily to fulfill the law as perfectly as possible, in view of particular circumstances of time, place, and person. By issuing this decree, We trust that We may contribute substantially to the growth of Eucharistic devotion,, and thus more effectively persuade and induce all to sharc in the An-gelic! Banquet. This will surely redound to the glory,of. God and will enhance the holiness of the Mystical Body of Christ. By our Apostolic authbrit~r, therefore, we enact and decree ihe folio.wing; I. The law of Eucharistic fast, to be observed from midnight,. cgntijaues in force for all those who do not come under the. special Mar~l~. 1953 THE EUCHARISTIC FA ST conditions which We shall set forth in this Apostolic Constitution. In the futuie, however, this general principle, valid for aIl ,, alike, whether priests or faithful, shall prevail: plain water does not break the Eucharistic fast: II. Those who are ill, even though not confined to bed, may, on the advice of a prudent, c.onfessor, take something in the form of drink or of true medicine: but alcoholic beverages are excluded. The same faculty is granted to priests who are ill yet desire to celebrate MASS. ~. III. Priests who are° to offer the Holy Sacrifice at a late. hour or after onerous work of the sacred ministry or after a long journey, may take something in the form of drink, exclgsive of alcoholic.bev-erages. However, they must abstain from such refreshment for the period Of at least ~one hour before' they celebrate Mass. I~r. 'Priests who celebrate Mass twice or three times the ~ame day. may. consume the ablutions at each Mass. In such cases, how' ever, the ablutions must be restricted to water.alone, and mu~t not include, wine. ~ V. Likewise the faithful, even though they are not ill, who are unable to observe a. complete fast until the tiine of Communion, be-cause of some grave inconvenience--that is, because of fatiguing work, or the lateness of the hour at which alone they can receive the Holy Eucharist, or the long distances they have to travel--may, on the, advice of a prudent confessor, and as ,long as such state of necessity lasts, take something in the form of drink, to the exclusion of alco-holic beverages. However, they must abstain from refreshment of this kind for the period of at least one hour before they receive Holy Communion. VI. If circumstances indicate a necessity, We grant to local Or-dinaries authorization to permit the celebration of Mass at. an eve-ning hour, as We have said, but with the restriction that Mass shall notbegin before four o'clock in the afternoon. This evening Mass may be celebrated on the following days: on Sundays and h61ydays of dbligation which are obseived at the present time or were formerly obserged, on the first Friday of each month, and on days delebrated With solemn functions which the people attend in great numbers; finally, in addition to these days, on one day a week~ The pries,t who offers Mass.on these occasions must observe a fast of .three hours from solid f6od and~alcoholic beverages, and of one hour from non- March. 1953 ~ THE EUCHARISTIC FAST alcoholic beverages. At such Masses the faithful may receive Holy Communion, ob, serving the same rule r~garding the Eucharistic fa.~st, but the prescription contained in canon 857' remains in force. In mission territories, after due consideration of the extraordi-nary con(~itions there prevailing; which for the most part prevent priests from v.isiting their distant stations except rarely, local .Ordi-naries may grant to missionaries faculties to celebrate evening Mass also on other days of the week. ' Local Ordinaries are to exercise care that any interpretation en-larging on ~he faculties here granted is precluded, and that all danger of abuse and irreverencein this matter is removed3 In granting these faculties, which circufiastances of person,place, and time make impera-tive in our day, We decidedly intend to reaffirm ~he importance, binding force, and good effects of the Eucharistic fast for those° who are to receive our Divine Redeemer dwelling concealed underneath the Eucharistic veils. Besides, whenever bodily discomforts are re-duced, the soul ought to do~ what, it can to restore equilibrium, either by interior'penance or in other ways. This is in harmony with the traditional practice of the Church, which is accustomed to enjoin other pious works when it mitigates the obligation to fast. Accordingly, they who are in a position to take advantage of the faculties here granted, should offer up more fervent prayers to adore God, to thank Him, and above all to expiate their sins and implore newgraces from on high. Since all must recognize that the Eucharist has been ins[ituted by Christ "as an everlasting memorial of His Passion" (St. ~Fhbmas, Opusc. LVII, Office for the Feast of Corpus ChristL lesson IV, Opera Omr~ia, Rome, 1570, Vol. XVII), they should stir up in their hearts those sentiments of Christian hu-mility and contrition which meditation on the sufferings and death of our Divine Redeemer "ought to arouse, Moreover, let all offer to our Divine Rddeemer, who keeps fresh the greatest proof of His love by uiaceasingly immolating Himself on our altars, ever more abun-dant fruits of their charity toward their fellow men. In this way, surely, all Will do their part, better and better every day, toward alizing the words of the Apostle to the Gentiles: "We, being many, are one bread, one body~ all that partake of one ,bread" (I Cor 10:17). We desire that all the decrees set forth in this Constitution shall be. firmly established, ratified, and valid, an~ything to the contrary 96 March. 1953 THE EUCHAILISTIC FiST notwithstanding, even what "may seem to be deserving of special men-tion. All other privileges and faculties granted in any form by the Holy See are abolished, that this legislation may be duly and uni-formly observed throughout the ;¢ orld by all men. All the decrees herein enacted shall become operative from the date of their publication in the Acta Apostolicae Sedis. Given at St. Peter's in Rome, in the year of Our Lord nineteen hundred and fifty-three, the sixth day of January, on the Feast of. the Epiphany, in the fourteenth year of Our Pontificate. POPE PIUS XlI Instruction ot: Holy OJ:t:ico SACRED CONGREGATION OF THE HOLY OFFICE INSTRU'~TION ON THE LEGISLATION TO BE OBSERVED CONCERNING THE EUCHARISTIC FAST The Apostolic Constitution Christus Dominus, issued this day by the Sovereign Pontiff, Pius )~II, gloriously reigning, grants a number of faculties and dispensations concerning the observance of the law of Eucharistic ~fast. At the same time. it substantially con-firms most of the norms which the Code of Canon Law (canons 808 and 858, § 1) imposes on priests and the faithful who are able to observe the law. Yet these persons are likewise included in the favor conferred by the first prescription of the Constitution, according to which plain water (that is, ordinary water without the admixture of any other substance whatever), no longer breaks the Eucharistic fast (Constitution, n. I). With regard to all the other concessions, however, only those priests and faithful may take advantage of them who find themselve~ in the particular conditions specified in the Con-stitution, or who celebrate evening Masses or receive Holy Commun-ion at evening Masses which are authorized by Ordinaries within the limits of the new faculties granted to them. Accordingly, to secure throughout the world a uniform observ-ance of the norms pertinent to these concessions and t0 forestall every interpretation that would enlarge on the faculties granted, as well as to obviate any abuse in this matter, this Supreme Sacred Congrega-" .97 INSTRUCTION OF HOLY OFFICE Reoietu for'Religious tion of the Holy Office, by order and command of the Sovereign Pontiff, lays down the following directives: Concerning the sick, whether the faithful or priests (Constitution, n~ II) 1. The faithf~ul who are ill, ~ven though not confined to bed. may take something in the form of drink, with the exception of al-coholic beverages, if because of their illness the); are unable, without grave inconvenience, to observe a complete fast until the r.eception of Holy Communion. They may also take something' in the form of medicine, either liquid (but not alcoholic drinks) or solid, provided it is real medicine, prescribed by a physician or generally recognized as such. However. as must be noted, solid foods taken a's mere nour, ishment cannot be regarded as medicine. 2. ,The conditions that must be verified before anyone may use a dispensation from the law of fasting, .for which no time".limit pre-ceding Holy Communion is set down, are to be pru, dently weighed by a confessor, and no one may avail himself of the dispensatior~ without his approval. The confessor may give his approvai either in ¯ sacramental confession or outside of confession, and once and for all so that it holds good as long as the same conditions of illness endure. 3. Priests who are ill, even though not confined to bed, may likewise take advantage of the dislbensation, whether,they, intend to celebrate Mass or wish only to receive Holy Communion. Concerning priests in special circumstances (Consti'tution, nn. III and IV) 4'. Priests who are not ill and who are :to celebrate Mass (a) at a late hou'r (that is,-after nine o'clock in the morning), or (b) after onerous work of the sacred ministry .(beginning, for example, early in the morning or lasting for a lbng time), or (c) after a long jour-ney (that~is, at least a mile and a quarter or so :on fogt, or a propor-tionately greater distance in accordance with the "means of. travel em-ployed, allowance being made, too, for difficulties of the journey and personal~considerations), may take something in the. form of drink, exclusive of alcoholic beverages. 5. The three cases enumerated' above are,formulated .in-such a way'as to embrace all the circu'mstances for which the legislator in-tends to grant the aforesaid faculty. Therefore any interpretation that would.extend the faculties granted must :be avoided~ 98 March. 1953 , THE EUCHARISTICF.AST 6. l~riests who find themselves in these circumstances may take. something in the form of drink once or several times,, but must serve a fast of one hour prior to the celebration of Mass.:. 7. Furthermore, all priests who are to celebrate" tWO . or; three Masses the same day may, at the first Mass or Masses, .take the two ablutions pr~escribed by the rubrics of the Miss.al, .hut using only water. This is merely an application of the new principle that-water does not break the fast. However,. priests who celebrate three Masses without interval on Chrismas or on All Souls' Day are obliged to observe the. rubrics regulating ablutions. 8. Yet if the priest who is to celebrate two or three Masses should inadvertently take wine in'the ablutions', he is not forbidden to celebrate the second and third Mass. Concerning the faithful in special "circumstances (Constitution, n. "V) 9. Similarly the faithful who are unable to observe the Eucha,. risti¢ fast, not because of illness but because of some other grave in-convenience," are allowed to take something in the form of drink, with the exception of alcoholic beverages. But they must keep the fast for one hour prior to the reception of Holy Communion. 10. ,The causes of grave inconvenience, as it is here understood. are three in number, and they may not be extended. a) Fatiguing wbrk undertaken before~ going to Holy ,com-munion. Such is the labor performed by workers employed in suc-cessiv. e shifts, day and night, in. factories, transport and- maritime services, or other public utilitieS; likewise b~ those who, in .virt~ue of their .position or out of charity, pass the hight'awake (for example, hospital personnel, policemen on night duty, and the like). The same.is: true of pregnant women and mothers of families who must spend a long t.ime in household tasks befo~.e, they can go to church :etc. : b) The lateness of the hour at whicb:"Holtj Communior~ ceived. Many of the faithful cannot have Mass until late in the day, because no priest is able to visit them earlier. Many children,find it excessively burdensome, before .sett.ing out for school,'to go to church, receive Communion, and then to return home again for breakfast; etc. c)" A. long distance to travel on the way" to chu.rch. As was explaiped above (n. 4), a distance of at least a~ mile and a quarter or INSTRUCTION OF H~)LY OFFICE Reuieua for Religious so, to be covered on foot, is tb be regarded as a long journey in this connection. The distance would have to be proportion.ately longer if conveyances of various kinds were us~ed, and allowance has to be made for difficulties of travel or the condition of the person .who makes the trip. 11, The reasons of grave inconvenience that may be alleged must be'carefully evaluated by a confessor either in sacramental cofifession or outside of confession; and without his approval the faithful may not receive Holy Communion while not fasting. The confessor, however, may give this approval once and t:or all so that it holds good as long as the same cause of grave inconvenience exists. Concerning evening Masses (Constitution. n. VI) By authorization of the Constitution, local Ordinaries (cf. canon 198) enjoy the power of permitting the celebration of evening Mass in their own territory, if circumstances indicate its necessity, not-withstanding'the prescription of canon 821, § 1. The common good sometimes requires the celebration of the Holy Sacrifice in the after-noon: for example, for those in certain industries who work in shifts even on Sundays and holydays: for those classes of workers Who must be at their jobs on the mornings of Sundays and holy-days. such as those who are employed at ports of entry;' likewise for people who have come in great numbers from distant places to cele-brate some event of a religious or social character; etc. 12. Such Mhsses. however, are not to be celebrated before four o'clock in the afternoon, and are limited exclusively to the following specified days: a) Sundays and 'holydays of obligation which are now in force, according t,o the norm of canon 1247, § 1 : b) Holydays of obligation that have been suppressed, as listed in the Index published by the Sacred Congregation of the Council, December 28, 1919 (cf. A./l.$,, Vol. XII [1920], pp. 42- 43): ) First Fridays of the month: d) Other days that are ~elebrated with solemn functions and are attended by the. people in great numbers: e) In addition to the days mentioned above, one other day during the w.eek0 if the good of particular classes of persons requires it. 100 Ma~h. 1953 THE EUCHARISTIC FAST 13. Priests "who celebrate Mass in the evening, and likewise the faithful who receive Holy Communion at such a M~ass. may, during a meal which is permitted up to three hours before the beginning of Mass or Communion, drink al~c;holic beverages that ate customary at table ifor instance, wine, beer. and the like), but they must observe becoming moderation, and haid liquors are entirely ruled out. How-, ever, with regard to the liquids whi(h they are allowed to take before or after such a meal up to one, hour before Mass or Communion, alcoholic beverages of any kind whatever are excluded. 14. Priests may not offe? the Holy S,acrifice in the morning and afternoon of the same day, unless they have e~xpress permission, to celebrate Mass twice or three times, according to the norm of canon 806. The faithful, similarly, may not receive Holy Communion in the morning and afternoon of the same day, in conformity with the prescription of canon 857. 15. The faithful, even though they/are not included in the number of those for whose benefit evening Mass has been instituted, are. free to receive Holy Communion during such a Mass or directl~ before or immediately after it (cf. canon 846, § 1). If they do so, they must observe the noims prescribed a~ove, relative to the Eucha-ristic fast, 16. In places that are not subject to the general law [ius com-mune] but are governed by the-special law for the missions [ius.mis-sionum], Ordinaries may authorize evening Mass on all days of the week, under the same conditions. Cautions regarding the execution of these norms 17. Ordinaries are to exercise great care that all abuse and irrev-erence toward the Most Blessed S~icrament are completely avoided. 18. They must also see to it that the riew legislation is uniform-ly observed by all their subjedts, and must notify them that all fac-ulties and dispensations, whether territorial or personal, heretofore granted by the Holy See, are abrogated. 19. The interpretation of the Constitution and of the present Instruction must adhere faithfully to the text, and must not in any way extend the faculties that are already so generous. With regard to customs that may be at oddswith the new legislation, the abroga-ting clause is'to be borne in mind: "Anything to the contrary not-withstanding, even what may seem td be worthy of special men-tion." 101 BOOK NOTICES Review ~or ReligioUs 20. Ordinaries and priests who are to avail themselves of the faculties granted by the Holy ,See should zealously exhort the faith-ful to assist at the Sacrifice of the Mass and ~recei~ve Holy Commun-ion frequently. " By initiating appropriate measures and especially by their preaching, they should promote that spiritual good for the sake of which the Sovereign Pontiff, Plus XII, has been pleased to issue t.he Constitution. In approving this Instruction, the iHoly,Father has ordered that it should be promulgated by publication in the Acta Apostolicae Sedis along with the Apostolic Constitution Christus Dominus. From the,Palace of the Holy Offic.e, danuary 6, 1953'. ~ JOSt~PH CARDINAL PIZZARDO, Secretaql A. OTTAVIANI Assessor. [EDITORS' NOTE: The foregoing translations "*'ere made by Father "Cyril Vollert. S.J. professor of sacramental theology at St. Mary's College, St. Marys, Kansas. The - translations wer~ prepared 'from the texts as published in L'Osservatore Romano, January I 1, 1953, and were carefully checked with the official texts published in ,Acta Aoostolicae Sedis, 45 (Jan. 16. 1953), 15-24. 47-51. For our purposes a somewhat free translation, rendering the sense of the documents as accurately as pos-sible, seemed preferable to a strictly literal translation.] ¯ BOOK NOTICES Those who want a life of Our Lord that is scholarly, without the more distracting trappings of scholarship, and very readable, will find what they desire in the popular edition of Giuseppe Ricciotti's LIFE OF CHRIST. By means of careful editing the former large edi-tion has been reduced to a little more than half its size. The popular edition has a 70-page critical introductibn and a :good index. A very good book.f0r either spilitual reading or meditation, i(Milwaukee: The Bruce Publishing Company, 1952. Pp. xiii + 40.2. $3.50.) Every Sister will smile, laugh, and cry as she catches some glimpse, s of herself in EVERYNUN, a, novel and. play by Daniel A. Lord, S.3. Written originally for th~ One Hundredth Anniversary of the-Sisters of St. 3oseph xn Canada, the play is ideal for a similar celebrfftion, for Vocation Week Programs, and for private reading. Many passages seem to glow like grace itself. This "morality play" is a tribute and a consolation to Sisters, and should open the vistas of the religious life to Sisters-to-be as well as to others who have to live outsid~ convent walls] No royalty is charged for the productions of 102' March. 195'3 BOOK NOTI.CES Eoer~mun. If admission is charged by those producing theplay, Father Lord asks a gift ~f ten per cent of the return for his work for the Knights and Handmaids of the Blessed Sacrament. (St. Louis, Missouri: KHBS, 3115 S. Grand Blvd., 1952. Pp. 162. $3.00.) ST. VINCENT DE PAUL, by Mgr. Jean Calvet (translated by Lancelot C. Sheppard), is a l-volume, well-documented biography, as fascinating as good historical fiction. The many aspects of the saint's life--his interior life, his apostolate of charity, his power of organization, his spiritual direction of nobility and especially of his companion saint. Louise de Marillac, and so forth all blend into the picture of an unt~orgettable character. One flaw in the book is ISerbaps a too-evident nationalism on the part of. the biographer. _Bibliography and index are both useful. (New York: David McKay Company, 1952. Pp. 302. $5.00.) RETURN TO THE FOUNTAINHEAD contains the addresses given at the Tercente,nary Celebration of the Sisters, of St. Joseph, Le Puy, France. in July, 1950. by His Eminence, Cardinal Gerlier, and .other French Churchmen. The book is edited and translated into the- American idiom by the Sisters of St. Joseph at Fontbonne College, St. Louis, Missouri. All Sisters of St. Joseph (others, too) will . draw inspiration and strength for today from this return to and consideration of the evidently blessed origins of their congregation. The address, "The Spirit of the Congregation," is particularly de-serving of prayerful attention. (St. Louis 5, Mo.: SistErs of St. Jo-seph of Car, ondelet, Wydown and Big Bend Blvd., 1952. Pp. xi, + 143. $3.00.) Great things might be expected from the girl who was late for school because she had stopped to pick up broken pieces of glass to protect the' feet of the children of the poor from the young lady who preferred the care of blin~t children to the attractive social life her position guaranteed. WHOM LOVE IMPELS, by Katherine Bur-ton, tells her story in another excellent biography., the life of Pauline yon Mallinckrodt, the foundress of the Congregation of Charity. While her brother Hermann .yon Mallinckrodt helped lead 'the growing Center Party t+ ultimate victory over Bismarck in the Reich-stag, Mother Pauline guided a still-growing crusade of charity that began in Paderborn, Germany, in 1849 and now motivates over "2,000 religigus laboring in schools, orphanages, and hospitals in Eu-rope~ throughout the United Sthtes, and in South America. (New York: Kenedy 24 Sons, 1952. Pp. x + 234. $3.00.) ¯ 103 Search t:he Script:ures Henry Willmering, S.J. | N THE ENCYCLICAL Diuino Agtante' Spiritu. published Sep- | .tembet 30, 1943. Pope plus XII remarked "that the condition of biblical studies and their subsidiary Sciences has greatly changed .within the last fifty years." and "after enumerating the various helps which are at the disposal of modern exegetes the Holy Father con-tinues: "All these advantages which, not without a special design of Divine Providence. our age has acquired, are, as it were, an invitation and inducement to interpreters of the Sacred Literature to make dili-gent use of this light, so abundantly given, to penetrate more deeply explain more clearly and expound more lucidly the Divine Oracles." This invitation of His Holiness was promptly accepted by the m~mbers of the British Catholic Biblical Association. After appoint-ing an editorial committee, they drew upa plan to produ.ce a one-volume commentaryI on the whble Bible. In addition to a thorough exposition of the text of all the books of the Old and New Testa-ments, it would include a complete manual of biblical introduction Their ambitious plan has been successfully realized, and the firm of Thomas Nelson and Sons, Edinburgh, has produced their labors in a quarto volume of 1312 pages, double column to a page. clearly printed on excellent paper, and,strongIy bound in buckram. The price is eighty-four shillings (about twelve dollars). The volume includes a condensed, yet adequate and up-to-date commentary on the forty-five books of the Old, and" the twenty-seven bqoks of the New Testament. There' are introductory articles for every book, and also on groups of literature, namely, on the Pentateuch, the historical books, the poetical and Wisdom literature, the prophetical literature, and the Epistles of the New Testament. The place of the Bible in the Church, the formhtion and history, of the canon, the languages, texts and versions, the geography of the'Holy ~.Land,.the history of Israel, chronology of Old and New Testaments, archaeology and the Bible, and many other informative and fascinating articles enable the IA CATHOLIC COMMENTARY ON HOLY 'SCRIPTU'RE." Editorial Committee: Dom Bernard Orchard, Rev. Edmund Sutcliffe, S.J., Rev. Reginald'Fuller, Dora Ralph Russell. Thomas Neldon ~ Sons. Pp. 1312. 4 guineas. The reviewer, Father Willmering, a p~cofessor of Scripture at St. Mary's College. St. Marys. Kansas. has written the commentary on the Catholic Epistles for this volume. 104 March, 1953 SEARCH THE SCRIPTURES reader to obtain a solid background for the proper understanding ot the sacred text. In all there are seventy-two commentaries andthirty-eight separate articles. The commentary is designed to be read with the Douay version of the Bible, which is the version still in widest circulation among Catholics yet every commentator had before him the original text of the book he interpreted, and he faithfully noted any important vari-htion of the English v~rsion from the original. Throughout the book ¯ each paragraph is distinctly marked in the margin for .purpose of reference, and very many paragra~phs have appropriate headings indi-cating their contents. The commentaries on individual books are a positive expos, ition of Catholic interpretation, not directly apolo-getic, but so worded as to provide answers to current unorthodox views. The explanation meets the needs of all who desire to have in limited compass a clear exposition of the sacred text. which is schol-arly, accurate, and thoroughly ~Catholic. Frequently we desired to have at hand a ready answer book to the many perplexing questions which ,the Old Testament poses. Let us take a few examples from Genesis. The opening chapters of this book narrate the story of creation and the origin of the human race. The world was formed by Divine Omnipotence on six successive days. Darkness yielded to light, the firmament unfolded, the waters under it assembled in one place, and dry land appeared. Then God placed the sun, moon, and stars in the firmament, filled the waters with fishes and the air withbirds; gave the land as the habitat for beasts and reptiles, and finally, created man in His own image and made him ruler of the visible world. How must we understand this unscientific account of the development of the earth and its inhabi-tants? What is the meaning of the six days of creation? Recent discoveries have found human bones .and artifacts in sl~rata that .greatly antedate the four thousand years B.C. which was formerly assigned as the age of the human race. To what extent, therefore, are the early narratives of Genesis historical? For what purpose did the sacred writer introduce them? What are we to think of the great ages of the patriarchs? What part of the earth was covered by the flood? We used to look for the answer to these questions~ in the Catholic Enc~Iclopedia or the Catholic's Ready Answer Book: yet these books of reference are nearly a half century old, and exegetical opinion has passed through radical changes since that time. The new Commentary offers satisfactory solutions to these and several hun- 105 HENRY WILLMERING dred other difficulties that have often puzzled us in the past. As the preface ~tates: "it' is a critical survey of modern biblical knowledge-from the standpoint of all those, Catholic and non;Catholic alike, who accept the full doctrine of biblical inspiration" (p. vii). At the end of the volume is a topical index, which lists nearly ten thou'- sand titles and refers directly to the paragraph in which the answer to our difficulties is given. ' But the Commentary,, is not primarily a "question settler." St. Paul reminds .Timothy: "All Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in .justice: that the man of God may be. perfect,, furnished to every good work" (2 Tim, 3: 16f.). Hence, "in the commentaries on individual books a special endeavour is made to give adequate treatment to the doc-trinal and spiritual con.tent." ~pecial articles, which emphasize the spiritual nature of the Bible and are therefore of particular interest to religious, are the following: :'The Place of the Bible in the Church," by W. Leonard and' Dom B. Orchard, which stresses the Church's love for the Bible, and what she has done to preseive and propagate it;' "The Interpretation of Holy Scripture," by, R. C. Fuller, an ac-count full of valuable information: "Our Lady in the Scriptures, by E. C. Messenger, explaining the prophecies relative to the Mother of God, and her tJrerogatives; "The meaning of the Old Testament," by E. F. Sutcliffe, S.J., what it meant for the. israelites, and what is its meaning and value today; "The Religion of Israel," by the same author; "The Person and Teaching of Christ," by Dom Aelred Gra-ham; "Christianity in Apostolic Times," a long and interesting article by M. Bevenot, S.J. and Dom Ralph Russell; and finally "The Life of St. Paul," by D. J. O'Herlighy. Besides the articles mentioned above, there are thirty others, all-well written and abounding with valuable and interesting information. Anyone who digests all these wil

Issue 2.6 of the Review for Religious, 1943. ; ~ A.M.D.G. Revi ew forReligious NOVEMBER 15, 1 ~ ',.Singing With_÷he Church ¯ Mystic and Man'of Affairs 43 Clement J. McNaspy I~aw of integral Confession . .,' . Geral~d Kelly Mer~:y of the Sacred Heart .if,, . .John P. Lahey Checking- ~ our Spiritual Armor . .~. William F. Kelley Book Reviews Andrew H. Bachhuber Commuhications. QueStions Answered Decisions of the Holy See Index ÷o VolUme Two NUMBER 6 REVIEW FOR RELIGIOUS VOLUME II NOVEMBER 15, 1943 NUMBER CONTENTS SINGING WITH THE CHURCH--Clement 'j. McNaspy, S.,I .3.45 SOCIAL sERVICE STUDIES . ' . '. .~ . 353 ,JEROME JAEGEN, MYSTIC fi, ND MAN OF AFFAIRS-- Andrew H. Bachhuber, S.2 . 354 SUGGESTIONS FOR SUPERIORS ., . 362 THE LAW OF INTEGRAL CONFESSION--Gerald Kelly, S.,L 363 ON THE CO, MMANDMENTS . 3i72 THE MERCY OF THE SACRED HEART--,John P. Lahey~ S.,L 373 CHECKING OUR SPIRITUAL ARMOR--William F. Kelley, S.2. 379 FOLLOW ME . 385 COMMUNICATIONS '(On ,Vocation) . 386 PAMPHLETS . 394 BOOK REVIEWS (Edited by Clement DeMuth, S.J.)-- S't. ,lohn Capistran; St. Teresa of Avila; Prayer; Catechism of the Religious Profession; "Lest They Assist Passively"; The Dialogue of the Seraphic Virgin, Catherine of Siena: Children under Fire: The Eternal Purpose: Apostles of. the Front Lines: "Companion of the Crucl-fled: The Abiding Presence of the Holy Ghost in the Soul . 395 QUESTIONS AND ANSWERS-- 40. Obligation to use Communion Cloth . 406 41, Recitation of Little Office in Choir . 406 42. Novices serving table in boarding school . ' . . . 407 43. Indulgenchs on Plastic Medals and Beads . 407 44. Prayers for~ Pope to be said during visit ~ 408 45. Various ind~ulgences on Rosaries . 409 46. Insurance in Mutual Company not forbidden . 409. DECISIONS OF THE HOLY SEE OF INTEI~EST TO RELIGIOUS411 INDEX TO VOLUME II . 413 ~REVIEW [:OR RELIGIOUS, November, 1943. Vol. II, No. 6. Publishe~l bi-monthly : 3anuary, March, May, 2uly, September, and November at the C~lege 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.3. Copyright, 1943, by Adam C. Ellis. Permission is'hereby granted fo~ quotations of reasonable length~ prbvided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A.

Issue 1.5 of the Review for Religious, 1942. ; RI::::VII:::W FOR RI::LIGIOUS ' VOLUME I ~SEPTEMBER 15, 1942 NUMBER 5 CONTENTS OUR FRIENDS. THE ANGEl~S---Clement Andlauer. S.J . 290 PAMPIa.~.~ET. NOTICES . " . 300 PATR~:-I~:~'~BEDIENCE IN TIME OF WAR John C. Ford, S.J. . 301 BOOKS . ; -,, AL . 305 THE SUPERNATURAL LIFE--G.Augustine Ellard. S.J . 306 SUPPLYIN.G DAYS OF ABSENCE FROM THE NOVITIATEm Adam C. Ellis. S.J . 322 IMPORTANT ANNOUNCEMENTS---The Editors . 326 THE "NEW COMMANDMENT" OF LOVEmMatthew Germing, S.J. 3~7 THE APOSTOLATE TOASSIST DYING NON-CATHOLICS-- Gerald Kelly, S.J . 338 COMMUNICATIONS (On Spiritual Direction) . 34 BOOK REVIEWS-- OUR MODELS IN RELIGION. By Brother Jean-Baptiste. F.M.S. 350 THE SOLUTION Is EASY. By the Reverend Mark Schmid. O.S.B. 350 THE DIALOG MASS. By the Reverend Gerald Ellard. S.J. 35 ! . THIS ROSARY. By the Reverend Anthony N. Fuerst . 353 BOOKS RECEIVED . . . 353 QUESTIONS AND ANSWERS-- 28. Visting Relatives . 29. Non-acceptance of a dispensation from Vows . " . . . 354 30. Occupation of Novice during Canonical Year . 35.5 31. Scapular Medal worn by Religious . 356 32. Absence from the Postulancy . 356 33. Re-admission of an ex-Religious . 357 34. Local Superior's power to grant Permissions . 357 35. Dismissal of Postulant without giving Reason . " . . ~357 ,THE LETTERS OF SAINT BONIFACE . 358 DECISIONS OF THE HOLY SEE OF INTEREST TO RELIGIOUS 359 REVIEW FOR RELIGIOUS, September, 1942. Vol. I, No. 5. Published bi-monthly: January, March. May, duly. September. and November, at The College Press. 606 Harrison Street, Topeka, KanSas. by St. Mary's College, St. Matys. Kan-sas, with ecclesiastical approbation. Entered as se~ond class matter January 15, 1942, at the Post Office. "Topeka. Kansas. under the act of March 3. 1879. Editorial Board: Adam C. Ellis. S. J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Copyright. 1942, 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. Our Friends, The Angels Clement Andlauer, S.3. A MATERIALISTIC age such as ours is embarrassed when confronted with the attitude of. St. Francis of Assisi toward nature. To hide their discomfort, moderns often accuse him of exaggerated sentimentality ~t0ward creatures. To St. Francis every creature; ~vhether animate or inanimate, was a brother o~ sister. No object was so low that it did not merit his love and p~otection, his reverence and praise. Tide world around him was one huge family of which he wa~s a member, and in that family circle he rejoiced to recognize his kin, no matter how infe-rior or even repulsive they might be in themselves. The thing that made St. Francis feel at home with the world around him was the consciousness of'a common Father in heaven. All things come from God, and in them all is reflected the perfection of~od. Why, then, should anyone be ashamed to acknowledge kinship Gith tbe wdrks of God's hands? How could. St. Francis help calling the' birds and beasts his brothers and sisters? This is not the exaggerated sentimentality which raises an animal to the status of a human being. It is an intensely human applica-tion of principles of cold logic; the principle that God is the first beginning and last end of all things, the principle that the Divine Essence is th~ model of every created thing. And whether or not we apply these principles in our own lives, the conclusion follows that together with the world around us we form one family. Among the members of our great created family are the angels. Despite the great difference beti~'een their nature and ours, they are our brothers in a higher and truer sense ~han the rest of creation. Even though .their splendor is so 290 - great that they havebeen mistaken by men for God Him-self, still they are creatures. St. John tills us in his Apoc-alypse that an angel spoki~ to him,, "And I fell down before his~ feet to adore him, And he said to me: 'See you do it no~. I am thy fellow-servant, i~nd of thy brethren, w.ho have the testimony of 3~sus. Adore God.'. " Here we have it on,~the word of one of the noblest spirits in heaven that he is our brother. Angels come from the same hand that made us: they are patterned after the same Divine Essence: alone of all other creatures they share with us an intellect and will. If this is not enough to/hake them our brothers, there remains the fact that angels and men are the adopted children of God. Supernatural union with God is our common end; God's grace raises us both to a state above our natures, and God is our mutual Father ifi a .very special and .sublime sense of the word. Our Elder Brothers The angels are our, elder brothers, the more illustrious members of our family. Save for the fact that the Son of God paid us the honor of taking to ,Himself a human; not an angelic, nature, these brothers of ours are far superior, to us. In man is reflected .the existence, the life, the activity of G~d; but all'of these perfections are intimately dependent on matter. Only in the angels do we find these attribufes of God mirrored independently of matter,'~, as they are in God, Because angels exist and act. without the slighest neces-sary connection with matter we call them pure spirits. Our souls are indeed spirits; that is, they are stibstances which have no component parts into which they can be ~separated. They can exist aside from matter, and in their highest operations they depend on matter only as a necessary con-dition. But our souls are brought ifto beihg brily on the 291 CLEMENT ,~NDLAUER condition that matter is rightly disposed. BY their vgry nature they are destined to be united to a material body without which they are incomplete. In their intellectual acts, our souls lean so heavily for support on our bodies that if our sense channels are blockaded by disease or acci-. dent, our mental life is nil or at the best extremely meager. Even a departed soul retains an aptitude for the body it once inhabited. It was~ destined for intimate .union with that body for all eternity, and only when the body rejoins the soul at the resurrection will the complete substance.man exist again. But with the angels it is otherwise. They were never intended to be joined tO matter, or to be depend-ent on it in any way for their life and activity: hence we call them pure spirits. Not only do th~ angels surpass us in the more perfect way in which they show forth God's existenc.e~and activity, but they participate in His power more completely than men. What a struggle'Our poor intellects have in acquiring truth. How faulty is our cognition of many things when we do acquir~ some knowledge of them. Unless an object can be reached by our senses we cannot know it directly but only by analogy. But for an angel it is no Struggle, no matter of syllogizing to attain truth. His cognition is not a mere scratching of the surface to find a similarity. His keen intellect goes to the very essence of things at once and sees ramifications that the wisest men miss after the study of a lifetime. For an angel an examination would not be the painful, ordeal it often-is for us, but just another pleas-ant occupation. These spirits also surpass us .in what we ordinarily call power. It would be a great mistake to imagine that because they have no bodies fhey. have no .powe'r over material objects. Man has become adept in imposing his will on the world .around him by the clever use of the laws of nature, 292 OUR FRIElqI~, THE ANGELS but he must always make use of material instrumentssuch as machines or chemicals. An angel do,es not need a crowbar to move a huge;rock. Indeed, he couldn't use one, since he has no hands. But by his deep insight into the physical laws and by the~ power inherent in his nature, an angel could move that rock more quickly, than we could for all our crowbars. A Valuable Relationship So we see that these brothers .of ours are very. wonder-ful creatures. They are relatives whom we need not be ashamed to acknowledge before the most distinguished meh of ~his earth. It is ratl~er flattering to us to have such hon-orable family connections, but most of us desire, something more substantial than the vicarious limelight of important relatives. If our brotherhood with the angels does nothing more than tickle our Vanity, then it is an interesting but not very.useful doctrine. Therefore~ it is natural for us to ask what, if any', i~ the value of such a relationship with the .angels. Things rarely have any value in themselves; their importance usually comes from their relation to other things. Diamonds would not be valuable if all the rocks in the world were diamonds. But when we look at the world as a whole and see the position that~tha~"pecul.i._ar rock, the diamond, has in the mineral world we under-stand why diamonds are worth money while a piece of sandstone of the same size is worthless. If, then, we look at the position of angels and men in tile plan that God has established in this universe', we begin to understand the very practical use of our brotherhood with the angels. We know that God did not create this world without any purpose in mind. 'On the contrary, reason and faith teach us that God engaged in the work 6f creation to share 293 CLEMENT ANDLAUER His own ,divine goodness with other beirigs as far .as that was possible. Intimately connected "with this end' is the happiness of man, a happindss which in the present order means union with God in the Beatific Vision. Now, while we cannot ~frustrate the first purpose of God, since, by our very existence we share in the perfections of God; unfor- ~tunately for us we can, by the wrong use of our free wills, very effectively prevent God's second and conditional inten-tion from being iealized. Indeed, without special, help from God, it would be extremely difficult-for us not to frustrate this end and thus lose our ~eternal happiness. However, it is hardly_ becoming God's dignity and man's liberty that God should constantly step in to keep us on the right path. A wise employer does not try to handle every department of his business himself. He uses foremen~ and intermediaries. He keeps a watchful eye on the work as. a. whole to see that things go as ithey should, but he leaves his men to work together 'to accomplish the task undertaken. This is what God has done. He designs the whole operation and then allows His creatures to work together, the lower helping the higher, and the higher directing, and watching' over the lower. As St. Thomas ~puts it, "G6d directs lower creatures by the higher;, not because of any defect in His power, but out of the abun-dance of His goodness, that He :might:also give tO creatures some of'the dignity He enjoys as the cause of all things~" Ndw we begin to see the value of our connection with ,the angels. Looking at God's providence 'in its complete-ness we should be surprised if He did not use the :angels to assist us in reaching our last end. If God has communi-cated so,~ much of His infinite perfection to our elder brothersl is it no~t'reasonable .that He should also allow them to assist Him as the cause of' all things? Is it not just what we should expec~ of God's goodness that He would 2§4 OUR FRI~IqD~, THE ANGELS arrange for the ,more perfect members of His family to guard and help the less perfect members? fit Consoling Doctrine -If we have any doubt about the matter, we need but examine Scripture and the teaching of the Church. In the Psalms we read, "For He hath given His angels charge over thee: to keep thee in all thy ways." And again, "The angel of the Lord shall encamp, round about them that fea.r Him; and shall deliver them." It was for this reason that Christ warned the Jews not to despise the little children, those seemingly unimportant mites. "See .that you despise not these little ones, for I say to you that their angels in heaven .always see the face of my Father Who is in heaven." Fathers and theologians have so .insisted on the doctrine that every man has a guardian angel that we cannot doubt this fact without the greatest rashness. The Catechism of the Council of Trent also illustrates this truth in a homely way. It reads, "For as parents, if their children have occa-sion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack, so does our Heavenly Father place over each of us, in our journey toward our heavenly home, angels to protect us by their aid and v;ratchfulness, that we may escape the snares secretly laid for us by our enemies, repel their ,horrible attacks on us, and proceed on our journey along the road that leads directly to our end. By their guidance we are saved from the devious wanderings into which our treach-erous foe might betray us, to, lead us aside from the way that leads to,Heaven." Could anything be more consoling than this do(trin~ at thosetimes when we feel so keenly our own weakness? It teaches us not only to hope for but to expect help from creatures that are more like to God. than we are. Obviously, 295 (~LEMENT ANDLAUER r~ we should not look for. such visible and extraordinary ix~tervention in our problems as Tobias had. Our angels will not appear as young men in shining armor tol strike down our enemies as did the angel when Heliodorus attempted to rob the temple of Jerusalem of its-treasures. But we can expect the kind of protection that the valiant Judith received. Inspired by God she went with one maid-servant into the camp of the Assyrians who were besieging Bethulia. For four daysshe dwelt there in the midstlof the dangers of camp life until God delivered Holofernes, the leader of the Assyrians, into her hands and she cut ,off his head. On her return to ]3ethulia unharmed and undefiled she told her countrymen, "Bu~ as the Lord liveth, His angel hath been my keeper, both going hence, and abiding there, and returning from thence hither." No matter how dangerous or difficult our duty may be, the Lord's~ahgel is our keeper and we need have no fear. i ~ Every day our guardian angels protect us from physi-cal dangers, but more important still they ward° off spir-itual dangers. We go through life constantly assaiied by. the spirits of evil who lead us .into sin. ' Against the~se evil ¯ spirits, who have lost none of their great intelligence and power,' we poor Weak men have'to struggle. With~God's grace we can put them to flight; but what a relief i~ is to "have a spirit equally~ powerful or even more powerful fighting¯ on our side. What a consolation in. the hour of death, when our faculties are.weakened and the evil spirits redouble their' efforts fo~. a. last desPerate attack, to have one. who will carry- on. the battle for us.~ This.~isth~ time when our ,guardian angels are most needed, and iri .thi~ hour ~heir whole power is devoted to our protection, i Another officeof our angels is that of counselor. It was an angel that advised Joseph in a dream to take M~ary as ¯ his spouse, to take the Child and fly into Egypt, tol bring 296 OUR FRIENEE, THE ANGELS the Child back again. This is not the way the-angels usually speak to us, but they do speak to us just as truly as if we exchanged "words with them. Frequently they suggest good thoughts to us in such a way that we quite naturally take them for our own thoughts. They urge us to do good works, and we do not realize that we are being~ led by the inspiration of. our guardian angels. In our afflictions they are close .to us to teach us patience and resig-nation, to fill us with faith, to .whisper words ofohope in the good with which God wil~l crown our sufferings. In our joys they rejoice with us, they cause in us thoughts of gratitud~ to God and encourage us to serv~ Him more faith-fully~ There is hardly a Catholic who in some perplexing situation has not had recourse to his angel and received from him the advice he sought. It isa frequent experience with all of us, but because our minds are so easily capti-vated by material objects our counselors sometimes meet stiff opposition in their work. Scripture calls our attention to another duty of the angels: the offering .of our prayers to God--increasing the value of our cold petitions by uniting to them their own ardent supplications. The angel Raphael told the older Tobias, "When thou didst p.ray with tears I offered.thy prayers to the Igord.". And in the Apocalypse St. ~lohn tells us that he saw an angel who mingled much incense with the prayers of the saints and offered them to God. Prayer, decently offered, is always listened to b~ God, but praye~ fervently offered is more acceptable. Our angels a.re so closely united to us that our needs become.as it were their needs, and our petitions become their petitions; and who can say how often the ardent and undistracted prayer of our angels has obtained for us an.answer to our prayers? And so it g6es all through life. From our births to our deaths these untiring guardians stand ready to protect and 297 ,guide us. The task that began with our entrance into this ¯ life ends only when our souls depart from our bodies. As we prepare to enter the door of eternity the Church prays, "Come forth to meet him, ye angels of the Lord, receive his soul and preser.ve itin the sight of the Most High." As the body is carried to its last resting ,place it is accompanied the words, "May the angels escort thee to Paradise. At. thy c.oming may the martyrs welcome thee, and conduct thee, to the Holy City ~lerusalem. May a choir of angels receive thee, and with Lazarus, once poor, mayest thou have rest everlasting." After Death ". Strictly speaking, after the last great battle on our behalf against the powers of darkness the mini,~trations of our guardian angels cease. Now we are beyond the power to be helped by them or to be harmed by the evil spirits. Our course, is run, and all that remains is the decision of the ,ludge. But though their work as guardians is. completed. we can hardly imagine that those who have been so close to us for so many years and who have had such an interest in us will cease to .care for us. To the Throne of God they lead th~ souls of their charges. There they step ~side while the ,Iudge pronounces sentence. If the sentence be Purgatory, once more the angels take up the souls and bear them to that sad prison. Here the souls must remain until their debts .are paid; but it is not unlikely that from time to time they are consoled and encouraged by the visits of their angels. When at last the purified" souls come forth, it is to meet their angels who will lead them to .the company of the Queen of angels and her-Divine Son. What 10ve and hap-piness the soul and its angel will experience°in each Other's company is easy to imagine, for they are now doubIy dear to one another, and together through eternity they will look OUR FRIENDS, THE ANGELS upon the Face of God and marvel at His wisdom that ,united them so intimately. Such then is the way that our Father in heaven has ¯ ordained that our illustrious brothers the angels should assist us in our journey through life. Modern critics call it a pious remnant of pagan superstition, but to anyone who understands the teaching of the Church about the angels it is clear that the Catholic doctrine has no connection with¯ the pagan attempt to explain the mysteries of nature by the workings of capricious; invisible beings. Neither is this teaching a fairy story to delight¯children. As we grow older, life loses many of the pleasant aspects that enter-tained us as Children. We get knocked about and learn hard lessons. But no matter how old or how wise we may become, there always remains the beautiful doctrine of the guardian angels that. thrilled us at seven and consoles usat seventy. How about our side of the picture? How are we to. repay these guardians of ours? To speak of repaying our angels would be to insult them, f6r they act solely because of love, and we, don't repay an act of love with baser cur-rency. But we do have obligations of love, gratitude, and reverence that we cannot dismiss. St. Bernard dwelt upon these duties of ours in one of his sermons; and we can do no .better than to leavethis study of the angels.with his words" in our ears: "What respect this do~trine of the guardian angels should arouse in you, what devotion it should pro-duce, what confidence it should inspire. Respect for their presence, devotionto their unselfish love, confidence in their watchfulness. Wherever you may lodge, or in whatever retired place you may be, respect your angel. Will you dare to do in his presence what you would not dare do before me~ Do you doubt that he whom you do not see is present? Then let us be faithful, let us be grateful to such guardians. 299 CLEMENT ANDLAU'ER They never fail us, they are wise, they are powerful; what' shall we fear? And so, brethren, in God let us love His angels affectionately as our co-heirsin the future and as our protectors and teachers, placed over us by our Father, in this life." PAMPHLET NOTICES In Novena to Our L~dd~ of Victor~ , the Reverend Raymond A. Panda has ar-ranged a number of very appropriate prayers and hymns for congregational 'use. The pamphlet bears the Imprimatur of the Archbishop of Milwaukee: is published by Lawrence N. Daleiden and Co., 218 West Madison St., Chicago, I11. NO price given on our review copy. The Ser~,ant of God. Brother Meinrad Euester O.$.B. is the simple story of the lif~ of a Benedictine Lay Brother whose cause for beatification has been inaugu-rated. 32 pages. For further ir~formation, write tothe Grail, St. Meinrad. Indiana. The Militant~ Christian Vir',des by the very Reverend Ignatius Smith. O.P. is a reprint of an article that appeared in the s~:holarly Dominican Quarterly, The Thomist. Father Smith gives~a compact synthesis of the teaching of St. Thomas Aquinas on the stern Christian virtues, particularly of.vindictive justice, just anger, righteous indignation, and virtuous contempt 0f crime. These things, contends the author, demand~study now and practic~ both now and in'the peace that is to follow this war. The pamphlet contains~,a brief discussion outlin.¢, and a large number of references tothe works of St. Thomas. 32 pages: sells for 5 cents a single copy, 50 copies for $2.25, 100 copies for $4,00, postage extra in each case. Write to the National Catholic Welfare Conference,, 1312 Massachusetts Avenue, N. W., Washington. D. C. 300 Pa :rio :ic Obedience, in Time o1: War John C. Ford, S.J. IN .THE Catholic scheme .of things all lawful authority comes ultimateiy frdm God. The civil rulers of peoples, whether they be kings or premiers of presidents, whether the~, believe in God or not, and whether they keep His law or'not, are nevertheless His ministers when they act within the bound~ of their a~uthority. St. Paul is not speaking of believers, but of the pagan rulers of his day when he exhorts Christians thus: "Let everyone be subject to the higher authority, for there exists no authority except from God, and those who exist have been appointed by God" (Romans 13, 1). And St. Peter likewise: "Be subject to every human creature for God's sake, whether to the king .as supreme, or to governors as sent through him for vengeance on evil-doers and for the praise of the good. For such is the will of God that by doing go6d you should 13ut to silence the ignorance of foolish men. Live as freemen, yet not using your freedom as a cloak of malice but as servants of God. Honor all men; love the brotherhood: fear God; h6nor the king" (I Peter 2, 13-17). And Our Lord Himself upheld the authority of the Scribes and Pharisees even while He rebuked them, saying: '~The Scribes and the Pharisees have sat on the chair of Moses. All things, therefore, that they .1Father Ford originally wrote this article at the request of the editors of the Boston. Traoeler. It first appeare~d in that publication under date of May 26, 1942. It was later reprinted in the Congressional Record, May 28, 1942, page A 2139. We . reprint it here with the permission, of the publishers. We asked permission to reprint it because, though not written specifically for religious, yet its clear statement of the Christian duties of Obedience and Patr,otism will undoubtedly be Of use to our readers whether for personal meditation or in their apostolic miaistriea.~ED. 301 JOHN C. FOP.D command you, 6bserve and do. But do not act according to their works. " (Matthew 23, 2-3). Citizens, especially in a-democracy, have th~ right and the duty to inquire into the government's policy, to criticize it, to make efforts under.the laws and the Constitution to change it if they disapprove ot~ it. But if they want to prac-tice the Christian virtue of civil Obedience they cannot do any of these things in.a rebellious spirit. They cannot be . so disposed that they intend to disobey when they disap-prove. The obedience of a reasonable man is not blind. No virtue can ignore truth. If I know that something is black I cannot say it is white. But obedience does not depend on speculative approval of commands or the poli-cies behind them. Mu~h less does it depend on approval of the tiersonal characters of those in authority. Obedience sees the authority of God in the ruler. It is the first prin-ciple of united action under lawful authority/. During war time united action is absolutely indispen-sable. And it can be h~d only at the price of sacrifices and h~ardships which will increase rather than decrease as the war goes on. The practice of obedience, then, becomes more difficult just when it becomes most imperative. And if dutiful submission to the cold claims of obedience were our only principle we might easily fail to live up to its ¯ requirements. But there ii another virtue which God has placed in our hearts, the virtue of patriotiim. ~A-new book has juit been published in Boston by the Stratford Company: National Patriotism in Papal Teaching, by Father John Wright. It is an intensely interesting and ,timely work. -The moral pronouncements of the modern Popes on the virtue of patriotism have steered a middle course. That. excessive patriotism which degenerates into nationalism or racism ,is condemned. But condemned likewise is~ the 302 PATRIOTIC OBEDIENCE IN TIME OF opposite error, that a preferential love of one's own country is incompatible ~ith international peace. True patriotism is a well-ordered love of one's fatherland. We are bound, says Benedict XV, to love with asp, ecial attachment thosd with whom we share a commonfatherland. Instinct itself tells us to turn to the fatherland as ~the source of those 'rich cuItural blessings which we have received precisdy because " we are Americans and not of any other nation. True patriotism is part of'the virtue of charity and like religion itself, says Leo XIII, is one Of the ~"two duties of the firit order from which no man in this life can exempt himself," --the love of God and the love of c6untry. Cardinal O'Connell echoed this Papal teaching in his~ Easter message this year when he said: "What America offers and gives and maintains for her citizens is a treasure so pr~ious that it is Sacred. The preservation of that heritage is to every American a sacred trust, and with the possession of that trust goes the sacred obligation to pre-serve, defend, and perpetuate it. That is the meaning, of true patriotism. The defense of our altars and our homes is an bblig'ation which rests upon "e3rery citizen." It is not hard°to obey when,we love what is com-manded. When the motive of sincere love of country.~s added to "the motive of obedience, burdens that otherwise would seem unsuppbr~able become easy to bear. Love con-quers all things. It is a duty theref0re~ to foster this true love of our own United States of America, so that the natural instinct that attaches us to her will become a delib-erate reasonable love of preference permeating all our civic obligations and changing cold obedience to deycoted service. Tru~ patriotism does not mean flag waving. It does not include hatred of other' nations, whether enemies or allies. Nor does it necessarily include love of the admin~s- ¯ 303 JOH~ C. FO~ tration. Administrations come and go. The fatherland endures. But patriotism does e~njoin respect for the execu-tives whom we have chosen to ~atch over our native land. Above all patriotism does not go about shouting: My country, right or wrong! Like obedience it is not a blind but a reasonable virtue. It faces whatever facts there are, and admits the unpleasant ones when they are really facts. But when the love of country ' and fellow countrymen is true and deep, it is. strong enough to stand the strain that. may be put upon it .by governmental policies, or what appear to us t.o be official mistakes. And so in time of war especially there should be a mini-mum of captious criticism of officialdom." We are now fighting for our life. The. heritage of America is at stake. Only united action will preserve it. For we are fighting enemies who are powerful and skilled and "who are also the enemies of all international law and .justice'"- (Cardinal O'Connell). I have often heard the objection made that some of our allies are also the enemies of all international law and jus-tice. Russia is meant. This is undoubtedly a fact and an. ¯ unpleasant one. Russia is not fighting in order to preserve the American way of life.She is fighting, naturally enough, to preserve her own, way of life, which at the moment is the way of totalitarian dictatorship. Com-munistic Russia. is anti-democratic, anti-Christian, and anti-God. " Her principles, therefore, are the very opposite of all that we.mean by American democracy. It would be dangerous folly to close our eyes to this truth. But true patriotism does not have to close its eyes. Those who love their country with true devotion will face the facts realisti-cally, and will not love her any the less because of the cruel n~cessity that has forded her to make such an ally. The American who really loves his country will recognize that 3O4 P&TRIOTIC OBEDIENCE IN TIME OF nedessit.y, will work with all his heart for our own Ameri-" can way of life, and guard it ceaselessly against the insidious infiltration of principles that would destroy it. It is obvious that in a nation as great and diversified as ours, and in a war like this one, absolute harmony of views cannot be expected. There are bound to be differences of opinion as to methods and aims. And so our hope of. united action must be based on something higher, stronger, and more universal than our'individual opinions. I find that higher principle in the obligatory character of the Christian virtues of obedience and patriotism: They teach us to recognize the authority of God Himself in our rulerS, and to respond to an.instinct that God has placed in our hearts by loving with a special 10re the land that gave us birth. When motivated by these virtues even war-like efforts. can be directed too.Almighty God. And indeed if we are to master the unhappy fact of war, rather than allow it to -master us; if we are to keep' it from dehumanizing and brutahzmg us,. as it easily could, we must find something spiritual and Christianizing~in it. The practice of patriotic obedience .out of supernatural motives is the Christian answer to the challenge of war. BOOKS ON TRIAL !~oohs or~ Trial is a review of book-reviews, published periodically by The Thomas More Book Shop. 22 West Monroe Street, Chicago, I11. It promises to be an immense; help to librarians who are desirous of getting "clean, wholesome, and meritorious books." Such is the object of the publishers. A genuine Catholic Action project, it deserves cooperation¯ For further information write to the publishers. 305 The SupernaEural Lit:e G. Augustine Ellard, S.3. THE supernatural life may be defined as a participation~ in the intimate life of God and 'eventually in that form of beatitude which is peculiar to the Blessed Trinity. Every Christian knows that. there are communications of life within God. The Father begets the Son intellec-tuallyo and gives Him the whole of the divine life. In turn the Father and the Son produce the Holy Spirit and give Him also the whole'of the divine life. There the communi-cations of the divine life might have ceased. But, most graciously and generously, the Divine Persons decided that they wouldgrant a sl~are in that life to angels and men After Adam and Eve had received it and lost it again for themselves and their posterity, the Incarnation of the Son was devised as the gland means of.restoring it to men. Thus to the Incarnation of God there corresponds a certain deifi-cation or divinization of men. It is this deification of men which we hope to explain somewhat in this article. Life in general may be described as the power of self-motion. The acts that characterize life begin from within. Where no such activity can be discerned, it is concluded that no life is present. Thus, if a man were noticed not to initiate any movement whatsoever, not even a l~eart-.bea~t or a respiration, he would be pronounced dead. Besides beginning from within, vital activity, at least if it be nor-mal, generally produces .an effect within the agent also, and indeed for the better. Every heart-beat or respiration leaves one a little better than one would be without it. Hence, life may also be said to consist in the power of self-perfection. Only living things can make. themselves more perfect. This d~finition is not quite suitable for God. He 306 THE SUPERNATUK~L does not change, nor can He become more perfect. Div.ine life is that excellence in God whereby, in accordance with His nature, He acts, and by this activity is perfect. In everything that lives, we can distinguish the sub-stance or nature, which is fundamental; thevital powers or faculties by which it acts or moves and perfects itself;-and lastly, vital activity itself. To illustrate: when a man is sound asleep the whole of his substance or nature--body plus soul--is there, resting; his power to see, for example, is suspended; when he awakens again, he will actually see. Degrees of Natural Life Of life that is natural, that is, proportionate to the nature of the being in which, it is found, we know of five grades or degrees; They are: vegetative, animal, human: 'angelic, and divine life. All members of the vegetative kingdom show their powers of Self-motion by nourishing themselves, by growing, and by reproducing their kind. 'Besides having these three functions, animals can also move about freely, and especially they have the life of knowledge that comes through the five senses, and the ~corre.~ponding life of the sense:appetites. In the light of that knowledge they. experi-erice various emotions and desires, and regulate their move.- merits. Men have all the vital functions of plants andanimals. and in addition they have the life of reason and of the will. This is their characteristic mark and that which raises them incomparably above mere animals. Thus far the ~radation is clear and neat. In the purely spiritual realm we find two natural forms of life, the angelic anal the divine. Purely spiritual life has only two great functions, intelligence and volition. In contrast to men, who are said to be. rational, because they come to most of G.AUGUSTINE ELLARD their knowledge by reasoning, that is, by proceedii~g from premises to conclusions, the angels have intuition, that is, a - simple, direct, view of things, even of spiritual realities and truths. Whereas,we can have only an indirect knowledge of spirits and spiritual things, the angels see them as easity and immediately as men perceive one another. Immeasurably above angelic life is the fifth and final grade of natural life, that of God Himself. Being purely spiritual, it also consists in understanding and Willing. But whereas that of angels is limited, the intelligence and will of God are irifinite. They must have corresponding and pro-portionate objects which they alone can reach. As a matter of fact, these too are infinite. Thus the divine intellect has an infinite :intuition or view of all truth, infinite and finite. This is followed immediately by a similar infinite love of all goodness, and by a like fruition of all. beaaty. These three great acts, vision; love, and fruition, of the Infinite, and of all that is finite, constitute the inner life and beati-tude of God. If God had chosen not to create a world, they would make we 'learn that the up'the whole life inner life of God Infinite vision of infinite truth in infinite word or mental expression the Son. Infinite love of the infinite of God. By revelation is not quite so simple. the Father begets an of that truth, that is, goodness in the Father and Son produce the Holy Spirit, the term of that love. Thus, in spite 6f the absolute simplicity of God, there is in the one divine nature a trinity of persons, and though God ~s. umque and w,thout equal,, there is a~certain companion-ship in the oneIDeity. What we may call the external life of God consisti in creating a.nd governing the world, and it culminates in sanctifying and beatifying angels and men. These are all the natural forms of life. We might 'sus-pect that none other is possible. But by faith we come to know of asixth form, which, however, is not nataral, but 308 THE SUVERI~ATURKL L11:~_ su15ernatural. It does not come, from within, .but is super- . added from above; it is s uperhuma, n ,an d even superangelic. Supernatural Life Men can, to some .extent and in~, an external way, "elevate" lower forms of life. By skilful cultivation.or by using special artificial means, they can enable plants to bring, forth more beautiful flowers or bettei fruits than those ,plants left to themselves could produce. In this con-nection the processes of grafting are particularly note-worthy; by them new and very excellent kinds of fruit can be obtained. In grafting there is a real composition of diverse forms of life.' Domestic animals are advanced in various ways by human aid. As things are now, milady's little poodle lives in a.warm dry apartment, without effort on his part receives at regular intervals just the right quality and quantity of scientifically manufactured dog-food, and sleeps,in a comfortable little bed of his own; and if he should be injured or fall sick, he would be taken off to the dog-hospital and enjoy the refinements of modern veteri-nary medicine and surgery. In a porely natural state he would have no protection from the elements, he would eat what he could catch, if he could catch it, and, when he could catch.it; and if anything serious happened to him, he w.ould have to linger in his pain until death released him, coming perhaps 'in the form of a stronger animal to devour him: Among men, a king may m~arry a commoner and raise her to royal rank and dignity. A wealthy man may adopt as his son and heir a penniless orphan. The learned can share their learning and intellectual satisfactions with the, unlearned. In all these cases there is a certain, elevation of one's plane of life, and a participation in the life of~those who have been living on a higher plane. What men cannot do to lower forms of life is to elevate them internally, that is, to give them a new. kind of intrinsic'vital power. 309 AUGUSTINE ~-LLARD If a mere.plant could be made, for example, to see, like. a dog, that vision would be supernatural in the plant, though it is natural in a dog. If a dog could be made to reason, like a man, that reasoning would .be supernatural in the dog, as it is natural in a ',man. If a man should be enabled to perceive spirits as angels do, that perception would be supernatural in the man, .as. it would be natural in an angel. Now then, if a man could by some special dispensation be given the power to do-something that is characteristic of the Divine Persons and peculiar to them-- for instance, to have an intuition of the divine essence--that again would be supernatural in the man, as it would. be natural ,in the Trinity. Such an intuition would be supernatural in an angel also. Participation in a vital perfecti~on belonging to a higher creatable nature, for example, for a man to hold converse with an angel, as was granted to St. Francis of Rome, is said to be supernatural in the relative sense. Participation in a perfection belonging only to the. uncreated and ~divine, nature, for example, immediate vision of the Divinity~ is called supernatural in the absolute sense, This is the meaning which we shall attach to '!supernatural" hereafter in this article, Now it should not' be difficult to see what ismeant by the supernatural life. It consists simply in this, that by a peculiar exercise of omnipotence and of divine munificence, God enables men and angels to share in those three great vital functions which are natural only in the~Divine Per-sons. Men are made to participate in that kin.d of life~ and eventually in that kind of beatitude, which are naturally characteristic only of God himself. They are empowered to have a direct view~ of Infinite Truth itself; a corresponding love of the Infinite Goodness, and a similar fruition of the Infinite Beauty,~ Thus they' have a share.in the life and beatitude of the Blessed Trinity. That they :do so, is very. 310 THE SUPEI~NATURAIL LIFE clear at least for the Blessed~iia heaven. They possess the supernatural life in its :full development, in its maturity. Only in the light of this s~age of it; can it be well under-stood. One could more easily judge, of trees from their seeds or animals from their embryos than understand the supernatural life by studying it merely in its first and lowes~ form. Beatitude If we compare the supernatural life in its beatific stage with .God's own life, we Shall note certain likenesses and certain differences. In general, the objects are the same. It is the same Infinite Truth which is seen and contemplated by God and the Blessed. The same Infinite Goodness is loved by God and the Blessed. It is the same.Infinite Beauty that enraptures both God and the Blessed. But in God the vision itself is infinite and comprehensive or exhaustive, whereas in the Blessed their act of vision is finite and not exhaustive. Similarly', in God love and fruition are unlimited, but in the Blessed these acts are limited and pro-portionate to their vision. In the Father, Son, and Holy Spirit there is the plenitude of the divine life and beatitude: in the beatified, a participation of that life ;,rid beatitude. They have the same thing, but not in its fulness. "Their participation may be compared to the share tha~ the First Lady of the Land has in the dignity of the President, or to the part that a son has in the wealth and station of his father, or to the sharing of pupils in their teacher's learning. In God there is the original, so to speak, of the divine life: in those in heaven with Him, a copy, li~teness, or assimila-tion to that original. In God, vision, enjoyment, and love are natural and all substantially identified with the divine essence; in men or angels these acts are graciously super-added to their natures, and they are not substantial. What 311 G, AUGUSTINE ELL/~D ~God has of Himself and by nature, the beatified have by favor and grace. Man becomes an adoptive son of God, but not a natural Son, like the Word. Deiform beatitude is incomparab!y superior to natural angelic beatitude. The angels who are in heaven now do, as a matter of fact, enjoy supernatural bliss. They have it because they were gratuitously raised to the supernatural order, like men, with the .gift of sanctifying grace. If they had not received it and if in their period of probation they had remained good, they would now be in a state of natural angelic beatitude. In that condition their knowledge, love, and enjoyment of the Supreme Tr~th, Goodness, and Beauty would be mediate, that is through a medium (their "own essences); and though it would be an inexpressibly happy state, there would be nothing in it of the imme-diate vision of God which they now have and which makes them immensely more blessed. Of course their love also would be of another kind, and so would their enjoyment of the divine beauty. The greatest angel that God in all His ¯ omnipotence could create, endowed with all possible gifts and privileges except grace, and .given the highest possible measure of the beatitude that would be natural to an angel, would indeed be inconceivably happy, but immeasurably below any creature enjoying the minimum of God's own special kind of bliss and glory. Likewise, if men had not. been elevated to the super-natural order and destiny, and if throughout their proba-tion they had remained morally good, after death they would be admitted to a state of natural human beatitude, that is,¯ happiness proportionate to the capacities and merits of human nature. They would be united to God. through knowledge, love, and fruition. But this knowledge, being in accordance with the nature of the human, spirit, would be rational, abstractive, discursive. They would 312 THE SUPERNATURAL LIFE know the Creator, not', directly and immediately or from Himself, but from His works and effe,cts. Given such~ and such artistry, the Artist who made it all must be as perfect and lovely and admirable, and even more so. And of course their love of God arid their enjoyment of His beauty could not go beyond the limits and character of their knowledge. The relations of man to God would be different from what they are now:~ he would not be a son, nor a~friend, nor a spouse of God. But natural bumanbeatitude would still be beatitude, and it is well to try tO suspect to'some incipient extent what that means. Even-naturally the human mind and soui have certain capacities and needs and longings for the Infinite; that is why no quantity and no quality of cre-ated goods, however great, can satisfy the human heart. any form of beatitude all aspirations and desires would have to be satiated, and completely so. O~ie would kn~w everything that one would like to know--think of how much that would be, and what an intense thrill it would bring! and one would have everything that his heart could desire. Any kind ofbeatitude would involve perfect satisfaction, and that forever. Since in this mad world we can never have anything even remotely like. a beatific experience, the onIy way in which we can attempt to gain some slight inkling of what it would feel like to be enjoying beatitude, is to gather together in thought all the pleasures and joyful experi-ences that we have ever had, to add to them all the possible delights that we can imagine, and then say, "After all, beatitude is something incomparably grehter and grander' and more glorious than all that!" To possess angelic beatitude would be something marvelously greater still! What then must it be to share in the inconceivable divine beatitude of the most Blessed Trin;ty! "What eye hath 313 G, AUGUSTINE ELLARD not ~seen, nor ear bath heard--what hath. not entered into the heart of man--all these things hath God prepared for them that love him" (I.Corinthians 2:9). Grace, the Seed o: Glor'~t The supernatural life, or the process of deification, exists in two stages of evolution. The fully developed or mature stage is found in the Blessed in heaven; the other, still imperfectly, developed and still immature, is found the Just, that is,. in those who are adorned with sanctifying grace in this world. Fundamentally it is the same life that animates both, even though the observable ~differences may lead one to think the contrary. "Behold what manner of love the Father hath given us, that we should be called children-of God; and. such we are . Beloved, now we are ~hildren of God, and it.hath not yet been manifested what we shall be. We know that if he be manifested, we shall be like him, because we shall see him even as he is" (I John 3:1, 2). "Grace is the seed of glory." That one and the same life can present very diverse appearances, is easily shown from biology. Compare, say, an orange seed germinating in the ground and the beautiful blossoming orange tree that it will be in due time; or the ugly caterpillar crawling in the dusl~ and the lovely butter-fly flitting, about later; or the tadpole and the frog; or, the .case that pleased St. Theresa .so much; the repulsive silk-worm and the delightful little white moth. Do little birds that are. just breaking out of their tiny eggs have that kind of life that is characterized by flight? There is sometl~ing analogous in every human life. Is there reason, in a little child or infant? Evidently in some sense there is. Other-wise, he would not be a little rational animal nor possess human dignity .nor have rights nor be the term of obliga-tions on the part of others. One may go further and point out that there is identity of life in a perfect man and in the microscopic little embryo in his mother's womb that once was he. When the child grows up, he will still be the same being, the same person: and, though his life will b~ different enough, it will not, be another life. Reason is there, but it is latent, undeveloped, not yet full-grown. Ttiough he cannot reason now, before long he will; and notice that every normal act by which his development° is p~omoted contributes to bringing about his full-fledged life of intelligence. So a man with sanctifying.grace in this life cannot see God now, but with every act that increases that grace, his power 'to behold and to enjoy God in eternity is enhanced. In the life Of the Blessed in heaven and ~he life of the ~lust on earth, the fundamental principle from which all activity issues is the same, namely, sanctifying grace. The infused virtues, thequasi-faculties by which that activity is exer-cised, are the same, except that ih the case of the Blessed,~ in place of faith and hope, there is the "light of glory." This is the highest and last grace to be received, and upon its rece~ion beatific life at once begins. The "light of glory" is a participation in tlie intellectuality of God, immediately ~enabling one to contemplate the Infinite. It is often com-pared to a telescope or microscope. The activities of the Bleised and of the 3ust are of course different, but inti-mately related. Even here, in faith there is a certain pa~r~ ticipation in the divine knowledge that no creature could attain by any natural effort; acquaintance with the mystery of the Trinity is an instance of it. Corresponding to actual possession of God in heaven there ~is here, in the virtue of hope, a right 'to that possession and a happy anticipatiofi of it: neither of these could be natural in any creature. The same.charity persists'throughout both stages of thd super-natural life. Between the beatific acts of those in heaven 315 G. AUGUSTINE ELLARD and the supernatural acts of the 2ust there is a certain com-munityor propor~tion, an identity in being or, so to speak, in material, invirtue ofwhich every ~ supernatural act per-formed here is a preparation for beatific activity or, an increase of it. Every meritorious act nbw means more of the vision: of God ineternity. It is to establish this com-munity or proportion in super-nature between super, natural acts here and divinely beatific activity there; that supernatural grace is absolutely necessary for every salutary act. "Without me you can do nothing" (John-15:5). Difference between Natural and Supernatural Suppose that ~ man and a horse are looking at the same thing: the physiological processes of vision, in eyes,, nerves, ' and br~iin, will be about the same in both. In the horse there will not be more than the sensation of vision, but the man the vision will be immediately: and naturally fol- Idwed up by a spiritual idea, immensely different in being and'character from the horse's or even the man's phantasm. In some similar way, in the natural man, not elevated by grace, there will not be more than his natural acts, whereas in the supernaturalized man acts which appear to.be the same or nearly the same will be followed up eventually and, , as it were, naturally, by beatific acts like those which con-stitute no l~ss than the beatitude of God. Grace really gives men a new and fourth kind of life, and to the~ angels a sec-ond kind': a deified life. A fervent supernatural man may wonder why, if thus there be divinity in his acts,, why in fact, if he be, so to speak,, full of divinity, he.does not feel conscious of it. If he did, his life of faith would be quite different. He has to take it on faith, like the real presence of Christ in the Eucharist, that his supernatural acts are immensely different from his natural acts. All human knowledge',comes through ~the 316 THE SUPERNATURAL! LIFE senses; we have no di'rectapprehension of spiritual realities. Even the spirituality of the human soul is not perceived, but proved by reasoning from thechara~t~r of its acts! It still more impossible to experience spiritual realities that are supernatural~ and just because they are supernatural. Cer-tain mystics, namely those who. are in the state termed technically~'"the mystical marriage," are said to experience habitually the fact that their, supernatural activity is a par-ticipation in the life and activity of God. Unconsciousness of a gift is no sign that'it does not exist or is not present. ~A baby boy born to the Queen of England wofild have royal dignit~r of the first magnitude ~ind immense imperial rights, and at the same time know nothing of them. Some years' ago the Dionne quintuplets possessed an absolutely unique distinction, to say nothing bf much money, and they were the cynosure of world-wide attention. but it all mhde slight, difference in their little consciousnesses. Wherever there is a distinct sort of life, there must also be a differencd of underlying structure. If the activities or functions, that is, the physiology, be different, there must also be an anatomical difference. Elephants and mice can-not have the .same joys and sorrows. Neither can rabbits and eagles, nor alligators and kangaroos. N0~ Can men with rational souls and animal~ without them. -Men with the experiences of the supernatural life and men without them cannot be just the same in structure. Elernents of Supernatural Organism Theologians generally consider that there are fifteen elements in the permanent organism or mechanism of the, supernatural life. Among these sanctifying grace is first and fundamental. Sanctifying grace is best conc~:,ved as a participation in the divine nature, that 'is, in what we dis- 317 G. AUGUSTINE ELLARD tinguisff as the fundamental principle of vital activity~ God. .It is to the supernatural life approximately human nature (body plus soul) is to our naturalhfiman life. It is the Substratum or basis or root, out of which everything in the supernatural life somehow "comes. It often compared to the soul: as the soul is the principle human life, so sanctifying grace is~ the primary internal principle of the supernatural life. One who has it will also have everything else. Every living nature must have vital power~ or facul-, ties also. For example, dogs have the power to see, hear, and so on, even when they are not exercising those powers ¯ because, say, they are asleep. Men have power to think and will, even when they are not using those faculties. The faculties of. the supernatural life are the infused virtues. They give one the permanent power to act supernaturally, in a way that is ¯somehow divine. They are not, like natural virtues, dispositions acquired by practice, to act with readiness and facility. They are really new powers do something quite different and superigr. Commonly seven infused virtues are enumerated, three theological and ~four moral. Activity of the theological virtues unites one directly with God. Faith is the intellectual theological virtue, ,faculty of. knowing supernaturally. It gives one ~ participa-tion in knowledge that is peculiar to God and naturally not accessible. In the light of it, the supernatural life is intel- ,ligently, consciously, and freely lived. Hope makes it pos-sible to desire and to seek the Supreme Good in a way that is supernatural. It gives one a sort of anticipated .possession of God and the beatific life. "Whoso hath this hope on him, halloweth himself, even as he is hallowed" (I John 3:3). Charity enables one to love the Infinite Goodness supern~aturally; and is a participation in God's own mode 318 THE SUPERNATURAL LIFE of loving. Without, it one could still love God, but naturally, not supernaturally. The infused moral vir-tues-- prudence, justice, temperance, and fortitude--give one the power to use creatures rightly and in a way that is positively conducive to the beatific vision of God. The gifts of the Holy Spirit~wisdom, understanding, knowledge, counsel, piety, fortitude, and fear of the Lord --are so many more permanent super-faculties. They dis-pose one to follow the i~stinct and motion of the Holy Spirit, as the infused moral virtues dispose one to follow the dictates of reason enlightened and elevated by faith'. The gifts are more passive than.the virtues, and their opera-tion as contrasted with that of the virtues is often likened to that of wind upon the sails of a ship, whereas exercising the virtues would be like rowing. The effect of the gifts, at least when highly developed, may be compared to the incommunicable skill of a genius in music: he can teach the technique---corresponding to the.virtues---~but that super-ior, indefinable, something that comes with genius he can- -not impart tb another. In the more advanced degrees of sanctity and contemplat.ion the gifts are especially active and important. ¯ Actual grace, is the counterl~art to activity in the natural life. It puts a certain divinity into one's activity. Unlike the forms of grace hitherto considered, it is not a habit, not something permanent. Like any particular form of activity, it comes and goes. Hence it cannot be found in a sleeping person, for example, nor in a baptized-infant, nor in the mentally deranged. As sound stimulates one's ears to hear, prevenient actual grace comes, when the oc-casion i~ apt to stimulate one's natural and supernatural faculties into action. !t arouses, or consists in, such ideas in the mind and indeliberate impulses in the will as are conducive to one's spiritual advancement. In this sense G. AUGUSTINE ELLARD actual grace enters into consciousness, whereas none of the other kirids of grace do. Where there is no. thinking or willing that makes for salvation, there is no actual grace at work. If then one respbnd to the stimulation, consent of the will 'and execution of the decision are made with the help of c~oncomitant actual grace. Since consent is from the will, it is vital, free, and human; since it is also from grace, it is divinized. Grace makes one think and will, like God. An example may .help to illustrate the functioning of grace. Suppose that Doctors A and B, while driving in the coun.try, happen to come upon a man who has just been seriously wounded in an accident.and is lying in great dis-tress beside the highway. This is the apt occasion. Dr. A is an agnostic, but a kindly man, whereas Dr. B is a devout Catholic and in the state of grace. It is proper that the doctors should do what they can for the injured man, whether they will be paid for it or not. Such is the fact: so God judges and wills. In this simple case, naturally and without grace, any kind-hearted man could make the same judgment and-feel inclined to give his aid. Dr. A responds to the occasion generously; and his. act is one of natural nobility. It may even be said that he judges and wills as God does. But it is all in the natural order, there is no divine entity in it, and he cannot expect as a result an increase of the beatific vision. Dr. B joinsDr. A in helping the man. Presumably his acts, apparently similar to Dr. A's, will be supernaturalized by grace. If his motive be supernatural, they certainly will. Then grace will enter into the acts of mind and will by which he sees the need of giving aid and feels inclined to give° it, Thus far prevenient grace in some sense will be at work. ~ Then he would &lib-erately decide to help the injured man, and this decision would be made with concomitant grace. The appropriate infused virtues or gifts, in this case at least charity.and pru- 32O THE SUPERNATURAL LIFE dence, would be operative, andthe whole process would be sustained and dignified by sanctifying grace. Dr. B's acts of judgment and will would be like' God's, not only in their character as judgments or volitions, but also in the very entity which constitutes them and places them in the order of being of the beatific vision. The contrast between a super-natural actand a natural act may becompared,to the differ-ence between a consecrated host and one that is not conse-crated. Though there may be little or no observable dif- "ference, the real, interior difference is very great indeed and is known, not ~by experience, but by faith. Conclusion Thus far little or nothing has been said about what we might call the properties of the supernatural life: the dig-. nity that belongs to an adopted child of God, the plane of intimacy with God on which such a ~child is entitled,~to live, membership in the Mystica! Body of Christ, and so forth. Nor have we given a complete idea of the workings.of ac-tual grace. For the adequate portrayal of the supernatfiral life in all its pha~es, a treatment of these subjects v~ould be necessary: but this treatment Would take Us far bey.ond.the limits set for the present article. However, one practical and valuable conclusion may well be mentioned here. Granted that the supernatural life is a real participation in the life and activity proper to God, it is easy to see what its supreme law must be: to imitate G6d, as far as possible; to think and judge ~nd will as He thinks and,judges and wills; and to ~ooperate with Him,in carrying out, as far as depends on us, His most magnificent cosmic plan, for His eternal glory and for the deiform beati-tude of His rational creatures. 321 Supplying Days of Absence I:rorn t:he Novifiat:e Adam C. Ellis, S.2. THE CI-IURCH is very solicitous about the proper training of novices in the religious life. Hence she demands of all religious institutes that they devote at least'one entire year to the spiritual formation of candidates before the profession of vows, and this canonical ~tear of novitiate is a requisite for the validity of the first profession of temporary vows (cf. canons 555 and 572). An absence of more than thirty darts interrupts the canonical year, and the novitiate must ,be started over, even though the novice remained outside the novitiate house with the permission of superiors and for grave reasons (cf. canon 556, § 1). When the days of absence do not exceed thirty it is desirable, and in some cases necessary, that they be supplied before the profession of first, vows. Here is the text of the Code regardihg such da~s of absence: "If the novice, with the permission of superiors or constrained by force, has p~ssed more than fifteen days but not more than thirty days even interruptedly outside the precincts of the house under the obedience of the superior, it is necessary and sufficient for the vdidlty of the novitiate t~at he supp|y the number of days so passed outside; if for a period not exceedincj fifteen days, the supplementing for this period can be pr~escribed by superiors, but it is not necessary for validity."~ How are darts "of absen~ ~ountecl? Canon 32, n. 1 tells us that a day consists of 2"4 hours counting contin.uously from midnight, to .midnight. Hence parts of days are not counted as canonical days. If a novice goes toa hospital on Monday motrting, and returns to the novitiate on Saturday afternoon of the same week, he has been absent for four days'only. Monday and Saturday are not counted since 322 ^~SENC~ FRO~ Novm^~ ¯the absenceon those days did not amount to a period of 24 hours counting from midnight to midnight. When must the days of absence be supplied? When they.exceed fifteen, but are not over thirty. Hence if a novice has been absent 'exactly fifteen days, it is not required for the validity of the subsequent profession, that' these days be supplied. However, it is well to note h~re that. all days of absence, whether continuous or not, must be counted. Every period of absence ~from midriight to mid- ~ night counts as a day of absence, even though these periods of absence be separated by months. How many days of absence must be Supplied? If the novice has been absent more than fifteen days; all the days of absence must be supplied. Thus, if a novite had been absent twenty days, it would not suffice to make up five days. The total number of days of absenceS'must be sup~ plied before the novice can make a valid profession. Are there am.! exceptions? No, there are not. Even though the novice is absent with the permission of his superior or constrained by force, the days of absence must be counted. Thus,' if the novices have a villh in which they spend some days during the~ summei together with the master ot~ novices, these days are counted as days o.f absence, since a villa is not a novitiate house. On the other hand'a distinction must be made between the novitiate house" arid the novitiate proper, or that part of the house which is destined for the exclusive use of the novices. The canon says that days spent outside the novitate house, must be supplied; it does not say that days spent outside th~ pre-cincts of the novitiate must be supplied, if the novice. remains in the house in which the novitiate is located., For, example, if a novice who is seriously ill is transferred from the novitiate quarters to the community infirmary which is located in another part of the house, the days spent in the 323 ADAM C. ELLIS ° ¯ infirmary outside the novitiate quarters would not be counted as days of absence, since he remains in the house in which the novitiate is located. While it is truethat canon 556, § 4 states that the novi-tiate is not interrupted by the transfer of a novice from one novitiate house to another,of the same institute, it is equally true,~ that the days spent on the journey from one novitiate house to another must be counted as days of absence"(cf. Code Commission, July 13, 1930). There. is no contradiction here. It is or~e thing to say that a,novice who has begun his novitiate in one novitiate house of the institute may~ continue that novitiate in another novitiat~ house of the same institute, for instance, in that~ of another province. It is quite a distinct thing to say that.the days spentin traveling from one novitiate house to another mu~st be counted as days of absence from the novitiate. As a matter of fact the novice is,absent from the n6vitiate house while he is making the journey to the second novitiate house,-, hence these days. must be counted, as days of absence. The,, contrary opinion which was held by some authors is no 'longer tenable after the decision of the Code Commission mentioned above. Absence of fifteen days or less. If the numbe~ of days of absence does not exceed fifteen, it is not necessary for the validity of the .subsequent profession~that they be supplied. However, the Code permits the superior to~ prescribe that these days of absence be made up; but not under pain of invalidity of the subsequent profession. The superior not obliged to require the supplying of these days of absence. Thus hemay allow a"novice who has: been absent fourteen days because of illness or for some other just reasoffto take his, vows together with his class a't.the end 6f the canonical year. ¯ " ,' Absence during second ~lear of novitiate. The legisla-,' 324 A~ENCE FROM ~OVITIATJ~ tion of the Code.applies to the first or canbnical year only. It is left to the constitutions of each institute to regulate_' absences.during the second0y(ar of novitiate; The Instruc-tion on the Second Year of Novitiate, issued by the Sacred Congregation of Religious on November 3, ~921, permits the novice to leave the novitiate house-for, training in the wokks of the institute and for the.testing of his capabilities. This permiision is granted, however, only on condition that-the constitutions allow ~the novice to be thus trained and tested in another house of the institute. Furthermore, the Instruction prescribes tha~ the novice must be recalled to the novitiate house at least two months b~fore the day of profession in order that bemay prepare himself properly and strengthen himself in the spirit of his vocation. Conclusion: In this commentary on canon 556, n. 2, wehave stated the requirements of the law regarding the supplying of days of absence~ from the n6.vitiate~ We.,have seen ufider what conditions such~ days of absence must be made up in order that tl~e subsequent profession be valid. In other cases such?days ,,of absence need not be supplied unless superiors so prescribe. Only complete days of 24 bouts, counting from midnight to midnight, are counted as canonical days. V This does not mean that superiors should disregard the spirit of the law which demands that the novices spend the entire ,time of the canonical year in the " novitiate,~. . , ands. undergo the ,strict .tr~aining prescribed in other canons of the Code. To~ allow a novice to spend hours of the day or night outside the novitiate house in the perfbrmance of the works of the institute, or 'in attending classes, is contrary to the' spirit of this legislation, even though these 16eriods of .~absence "do not amount tofull canonical' days, and co~sequdntly are not to be counted i~s days of absence which must be supplied. Such conduct, would be detrimental not qnly to the spiritual wellbeing 325 ¯ ADAMC. ELLIS of the individual novice, but more so to the morale of the institute as a whole0 since the spirit of the institute will be no better than that Of-its individual members. Superiors can promote the welfare of their institute in no better way than by carrying out. the prescriptions' of the Church regarding the novitiate, keeping in mind the spirit of the law, "for the letter kills, but the spirit gives life" (2 Corin-thians 3 : 6). IMPORTANT ANNOUNCEMENTS (Even if gou don't ordinaril~/ read "'Important Announcements, please read. these;) Subscription-Renewals Our~ next issue (November 15, 1942) will be the last number of Volume I Of the.REVIEW. For the majority of our readers, that will mean the expiration 6f their.subscriptions. If your subscriptign will expire with that number and you intend to renew it, you can do us an immense service bg renewing now. By renewing now,-instead of waiting, you will "help us to take care of the renewals more efficiently and to make 'more accurate cal-culations for the printing of Volume II. Just send your check or a morley order, together with your name and address. Thank gout¯ Back Numbers We can no longer supply a complete set.of back numbers of the REVIEW. The January. ~nd March numbers are entirely out, and .there are only. a few remaining copies of, the othei numbers. Many of our recent subscribers want the back numbers. Perhaps you can help them. If you do not intend to save or bind your, back numbers, you may be willin.g.to give them to these new ~ubscribers. If you wish to do this, you may send the back numbers to us, and we will transfer, them gratis to the new subscribers who have requested them. THE EDITORS. 326 The "New Commandment:" ot: Love Matthew, Germing, S,J. ~'~'HE gospel written by "the disciple whom Jesu~ loved" i| has been styled a spiritual gospel It was so desig-nated already in the time of Clement of Alexandria (i50-220 A.D.). Several reasons may be assigned for thee design.ation,.but the one that is pertinent to this drticle is the fact that St. dohn tells us so.much of the.loveof God,and t14i~ neighbor, and doits so in the very words of our Savior. "A new commandment I give you, that you love one another: that as I have loved you, you also love one another. By. this will all men know that you are my disciples, if you havelove for one another" (,lohn 13: 34, 35). Out'Lord did not me~n that the precept of loving one another had not existed in th~ Old .Law, but that He was giving His disciples a new standard and a new motive in observing it. They were to love. one another as Hehad loved them, that is, with' the same kind of love, thotigh they would not be able to love in tl4d same degree.~ And 'this lo~e was to be a test of their ~a~herence.and loyalty to k Him. Again, "As the Father has loved md[ I also ha're loved you. Abide in my love. If ygu keep my command-ments you will abide in my love, as I also have kept my Father's commandment and abide in his love " This is my commandment that you love one another as. I have loved y6u. Greater love,than this no one has, that one lay down his life for his friends. You are my frieiadsif yoti do the things I command you" (J01~n 15:9, 10,,12-~15). And in his" Epistles the beloved disciple again and again recurs to the subject of 10re love of God and of the breth-ren. "This is the message you have h~ard from the begin-ning, that we sh6uld love one another. He who do~s not 327 MATTHEW GERMING love abides in death. M~r dear children, let us not love in word, neither with the tongue, but in deed and in truth. And this is hi~ commandment, that we. should believe in the name of his Son 'jesus Christ, and love one another, even as 'he gave us commandment. And he who keeps his commandments abides in God, a'nd God in him" (! 'jOhn 3:11, 15, 18, 23, 24). "Beloved, let us love~ofie another, for love is from God . He Who does not love does not know God; for God is love. In this is the lo~;e,~not that we have loved God, but that he has fi'rst lovedus and sent his Sdn a propitiation for bur sins. Beloved, if Godhas so ¯ loved us, we alsoought to love one another" (I ,John 4:7, 8,~10. 11). "Special Import t:or Relioibus There is no mistaking the import and force of these words. Love of one an~other is hot a counsel, of per~fe¢- tion: it is a c0mmandmentin the strict sense of she"word, a commandment which our Savior emphasized by frequent r~petition justas a teacher is wont to emphasize an impor-tant point in a lesson. There is, probably, no. gospel pre-. cept which He incul~ated With ~more frequent and loving insistence than the commandmen~ of love.- This alone"qs clear evidence of its j,.~upreme importance, in the Christian life. For persons, consecratedto God, devoted to H~°~pe-cial~ service and leading a common life,, the importanceof mutual love can hardly be exaggerated.~ It may be said without~ hesitation that th~ ~happiness of"a religi0us~'com-mui4ity depends largely on the practice" of.this-virtue. Brotherly_love in a hotis~means that its members think and speak well ~)f 6ne anothei?, are"kinci and cc~ns{derate and patient in tiae[r relations with or/e another, ever ready to Serve and acc6~fiamodate whenever there is ~eed or .occasion. Where-this ~piritreigns, there reigns the ~ace of Christ~ the peace which the angels announced at His birth ahd 328 which He Himself bequeathed ~to his Apostles when He said: "Peace I leave with you, my peace I give to you. When the members of a community live in charity, they possess this peace of Chiist and experience the. truth of the saying of Holy~ Scripture: "How good and pleasant a thing it is for brethren to dwell together in unity" (Ps. 132). Then they do their best work for the cause of Christ, for their own perfection, for one another and. for the common good. ~ :. I do not mean to say~ that peace and charity remove-all the0hard things'from their path in life. They do not. Hard-ships remain, and difficulties may remain. The religious life is not an easy life for the natural man. This we ought to realize from the start. Of its very." nature the life of the vows involves restrictions that are irksome :at times to flesh and blood, that try a person's good will and,. the strength of that will. Duties and observances, some of which are naturally distasteful, do not disappear ~from a community in which charity prevails, but they 'become easier to comply with. Duties are performed with good will and joy of heart; °difficulties are borne ~as part of the day's work for the love of God by re.~son of the charity of Christ that reigns within and all around the individual members of such a community. On the other hand, when there is not charity in a group~ of religious, large or small', then there is aloofness, suspicion, misunderstanding, carping and faultfinding, each looking out for self. Arid selfishness spells the death 0f brotherly love. Highly important and salutary as mutual love is for our home life in our relations with one another, it is equally so in our dealings with, people of the world. Worldly~ interests as such are a matter of indifference to us religious, but there is one big interest to which none of ~us can be indifferent__the interest~ or interests of Christ and His 329 "MATTHEW GERMING Church~ The expression'is comprehensive'and'apparently vague, but there is nothing vague about its real meaning. It means the spread of the knowled~ge and love of Our Lord 2esus Christ in the minds and hearts of all men. It means the endeavor to do men and women some spiritual good, to make them think and provide for their immortal souls. And ~s men are so constituted' that they are unable~to think of their souls v~hile their bodies are ill or starving, it is our duty sometimes to interest ourselves in their bo, dily wel-fare also. These are the things to which the religious of all active orders in the Church have once fo~ all dedicated their lives, their every effort of soul and body. When duty car-ries us into a vast variety of work, much of which of itself is purely secular in character, we must not become confused in our aims and lose our perspective. Our ultimate purpose in all .things is spiritual. ~'This spiritual purpose ought to ¯ be the~very soul of all our external activity. It need not and cannot alw~iys be present in our thoughts, but'it should never be far removed from them. Now charity, in the sense of kindness of speech and manner and whole conduct, is a powerful means of doing spiritual good to people of every class and condition. It is a means that lies within the reachof every religious, even of the infirm members of a community. They can do much by their gentleness and patience in the way of spreading the good odor of Christ. L~irger opportunities fall to those who are in positions of active duty, whether their work brings them in contact with outsiders or is limited to serv-ices within .the cl6ister, where they meet'only their fellow religious. All can be kind and gracious in speech and man-ner, first of all, to their own--and this is of great impor-tancemand then to everyone else. Externs who know little ofreligious but now and then have occasion to' observe their conduct are decidedly edified 330 THE "NEW COMMANDMENT~' and drawn closer to Christ when they find by actual experi-ence that these men and women in strange garb are invari-ably kind and considerate, speak well of-one another and of other peop.l~e, are patient and forbearing even in trying circumstances, never petty or selfish, peevish or irascible. It is well for religious to remember that persons of the world when coming to a convent or other religious house are all eyes and ears. Some of them are on, the alert co catch a glimpse of the manner in which religious treat one another. They make it a point to observe closely, and they comment freely among themselves and others on what they have observed. Favorable impressions received ¯ add to the esteem in which they hold the religious life and are not seldom the cause or occasion of spiritual good in a variety of,~ways which we,never thought of. They clear awayanti-Catholic prejudice, possibly d~evelop a latent voc~ation to the religious life or the priesthood, bring a heft- ~ tating soul into the true fold, or a negligent Catholic back to the sacraments. Good example in th.e matter of kind-ness rarely fails to produce some beneficial sp!ritual result though this result may never' become known. The foufiders of religious orders were not unmindful of this. Everyone Who has read the life of St. Francis knows that he regarded good example as a Silent sermon. St. Igna- , tius went fully as far as the Poverello of Assisi when in the constitutions of his order he reminded his followers that they ought to accomplish even more good by their example than by their preaching. And St. ,John Baptist de la Salle set dowi~ good example as one of the three principal means by which the religious educator was to exercise his zeal in dealing with his pupils. Don Quite extraordinary for the spiritual influence he exerted over others by his kind ways was St. John Bosco, 331 educator, and founder of two religious congregations in the nineteenth century. He often used kindness as a first ,approach ~to boys and young men whom he wanted to draw to better ways of life. One day. the Cardinal Archbishop of Turin, ' interested dn 3oh~ Bosco's educational ~work, asked him about his methodS. The saint's answer was to ~the effect that it-was necessary, first of all, to interest one-self in the boys and~ their doings. One must be good and kind to them, and thus gain their confidence. "'Gain their c~nfidence, °' muse~l the Cardinal. "How do you get near them?" he inquired. The two were riding in the~Cardi-hal's ~arriage through' the city of Turin. "Is there any place in this0neighborhood," asked 3ohn Bosco, "in'which there is a group of boys? . Plenty of them in the Piazza del. popolo," .replied the Cardinal. And with that he directed th~ driver to go to the square mentioned. Yes; there were the boys playing a game. As soon as the ~:ar-riage stopped,-Don° Bosco stepped out, the Cardinal remaining inside to watch proceedings~. o When" they saw Don Bosc~ appr~oaching, the lads scampered a~ay. Their visitor had foreseen tha~t they would do this, but he was able to hail a few loiteiers, spoke kindly to them, and ~heir favorable reaction soon brought back the whole group. Then he distributed little presents to the urchins, put in a few questions about their game, their fathers and mothers, and so forth, and said abrupt!y: "Com~, boys, cohtinue your game, and let me loin in." Tucking up his cassock he played with them some fifteen minutes. As a seminarian he had been at pains to become an expert playe~ at many ghmes for no other reason than to be ready for .just such occasions as the present one. The boys asked him to stay longer, but he must not keep the Cardinal waiting. Before leaving his Youthful compan-ions, cautiously and in his usual agreeable, manner he spoke 332 THE "NEW COMMANDMENT" to .them about going to church' and to confession, saying their prayers, and so forth. As the boys saw him turn to depart, they quickly formed a double line an~d escorted their guest back to the carriage, which soon drove away amid the cheers of these lusty young ItaliansI. Not all men can do what St: 3ohn Bosco did, but all can learn from him the lesson that in.order to benefit young "people in a spiritual way it is necessary to approach them with a sympathetic attitude, interest oneself in them and tfieir innocent pursuits, and in this way build up confi-dence. ~' Love is in the Will In considering our own charity, we should not think of love as a sentiment, in whatever sense wemay under2 stand this word. In reality true love resides essentially in the will. It may exist with-out any sensible emotion; it may also be highly emotional. This is true of both natural and supernatural love. And the emotion, whether super-natural or natural, may by present but not manifest itself in the sense faculties. Love, I said, resides essentially in the soul. It con-sists therefore in cherishing the person loved, appreciating and esteeming him, wishigg him well and consequently thinking and speaking well of him, .doing him good, .as far as lies in one's power. When we do this for a purely nat-ural reason, our love is of the natural type. If, for exampl.e, we love a fellow religious because ofhis or her gifts of mind or disposition--twit and humor, ability of entertaining and amusing others---our love and esteem of such a one is nat-ural. This means, in the first place, that ,it may merit, no heavenly reward. In order that an action may certainly deserve a reward in heaven, the motive itself of the act, even IAuffra~', Blessed John Bosco, c. 14. , 33'3 MATTHEW GERMING one that is naturally good, must be supernatural. The thought contained in our Blessed Lord's words, "As long as you did it to one of the least of these my brethren, you did it to me," furnishes us such a motive. Secondly, in the case of religious living in community, purely natural 10ve may lead to uncharitableness: For if we associate with those only who are most congenial and entertaining, we shall instinctively avoid others who are less congenial and com-panionable, and this is selfish and may. easily be unchari-table. Brotherly love requires that everyone be agreeable to others to the best of his or her ability. Were Christ our Lord in our midst at recreation time, He would seek out the most lonesome soul in the room, and would comfort and encourage such a one. Our Savior regarded the natural motives one may have for loving others quite insu~cient for His followers. In the Sermon on the Mount we read: "I say to you, love your enemies . that you may be the children'of your Father 'in heaven, who makes l~is sun to rise on the good and the evil, and sends rain on the just and the unjust. For if you love those who love you, what reward shall-you have? Do not even the publicans do that?" (Matthew 5:44-46). All men are the children of God, adopted brothers and sisters of our Lord ,lesus Christ, destined for eternal happiness. As St. Paul writes in his first epistle to Timothy (2:4), God "wishes all rne"n to be. saved and tO come to the knowledge of the truth" not only Catholics, but non- Catholics too and non-Christians, pagans and infidels all o~¢er the~world. Not all are in actual possessio.n of sancti-fying grace, or faith, hope and charity, or the Other virtues, arid of the wonderful gifts of the Holy Ghost. But the souls of all of them bear the stamp--so to say---of an immortal and supernatural destiny. We may not exclude them from our love. Nor must we think that 'they are 334 THE"NEW COMMANDMENT" incapable of doing good works, or that the good works they do are worthless, do not bring .upon them grace and blessing from their beneficent Father in heaven. That would be against the teaching and example of our Divine Lord. The story of the good Samaritan illustrates this. admirably. All know the incident as told by Christ Him-self. Com'mentatorson the gospel are of the opinion that it is based on facts. This good Samaritan, who took pity On the man lying by the wayside, wounded and robbed,. was not a Jew, had not th~ Jewish religion. In our man-ner of speaking, he was a heretic and schismatic. But our Savior commended his conduct because of his compassion and charity. There are many good Samaritans at the present day, men and women who, in ,spite of their handicap in not having the true faith, devote time and effort and worldly means to, the relief of the poor and suffering children of men, who are also the children of our Father in heaven: We should not shrug ,our shoulders in depreciation of what they do. Anyone who does that may expect~to hear from Christ the words He spoke to the self-sufficient hwyer: "Go, and do thou also in like manner." We ought rather to praise charitable works no matter who does them, and glove the doers of them credit for a good ,motive. Who knows.that they have not a good in~ention, even a super-natural one? And even if they are acting from purely nat-ural principles, still natural virtue is better than no virtue at all. R~lieving distress is a virtue, at least a,natural one. It is a benefit done to others, and God will reward it in some way. The unselfishness of these charitable people may, dispose their souls for the reception of the. true faith. The Cornmunit~ is a Famitg Every community, of religious is rightly called a reli-gious family. Its members bear to each other a~ relation- 335 MATTHEW GERMING . ship analogous to that which obtains between, the indi-viduals of a family consisting of father, mother, and chil-dr. en. The bond of union between members of the same reli-gious family is a moral and supernatural one. Not 9nly are the.y united~as are all the faithful~by the bond Of divine charity through which they are incorpgrated.in the mysti-cal body of Christ, but they are closely bound together by their common consecration to God and by their~observance of one and the same rule of life. In such a family we expect kindness and charity to abound. And they will abound as,~long as its members are ~true to their-consecration, and are faithful in observing their rules and regulations and the orders of their superiors, all of which have been wisely ordained for their spiritual and temporalwell-being. This in. general. But I will add a point which is definite and particular. Religious must be unselfish, unselfish in their thoughts~ in their words, and in their dealings with one another. One founder of a religious order wants his fol-lowers to be so unselfish as "in all things to yield to others thee better part, esteeming all in their hearts superior to themselves, striving to see in everyone the' image of our Lord 3esus Christ." ¯ ¯ ,, As for the last recommendation, religious will be much helped in this striving if, in their every~'day lives, they make a Serious endeavor to fix their attention not on What "is faulty or less worthy in thdir fellow religious, but on what is commendable and worthy of imitation.:~ This practide of seeing in others what is good and praiseworthy is not only commendable in itself, but is at "the same time an effective means of counteracting the common tendency to think and judge ill' of others. In the Book of Exodus (32:22), Aaron speaking of the 3ews, says to Moses: "Thou know-est this people, that they are prone to evil." If we restrict the meaning of the statement to speaking and judging 336 THE'°~EW COMMANDMENT" adversely of other~, we may say that it is true of well-nigh all men. We find its parallel even in the intellectual order. "The ready belief in ,falsehood, and the slow acceptance of truth, is among the most observed traits of human nature.''z We muit beware of, the propensity,, to think and judge unfavorably of others. We must never ~unnecessaiily and deliberately entertain discreditable thoughts either of our fellow religious or of other persons; most of all, must we never express them in words. This:would be criticism and criticism is. out of place in .a religious community. We must not criticise our equals. Our Lord forbids it. "Do not juc~g, He says; "and you shall, not be judged; do not condemn, and you shall not be condemned" (Luke 6:37). We must not criticise superiors; the reason is the same: Cl~rist forbids it. This is the supernatural reason and is all-su~cient. But there are natural reasons also for.not criticising the decisions or actions and policies of superiors. They have knowledge and information concerning,things to be done which.we have not. Moreover, they take int6 consideration, as they are bound to do, every angle of an event or situation, and the welfare of the whole commun-ity, whereas weare often satisfied to view the case from the particular aspect that affects us. Superiors bear heavy bur-dens for our sakes; we owe them support and cooperation, which we can give them 'by our ready and willing obedi-ence. Let us ~heed.the words of St. Paul:. "I therefore exhort you that you walk worthy of the vocation in Which you are called, with all~ humility and meekness, with patience, 'supporting one another in charity" (Ephesians 4:2)" And these of St. Peter: "Before all things have a constant mutual charity among yourselves; for charity covers a multitude of sins" (I Peter 4:8). ~Frands-'Thompson, Saint 19natius Logola, c.° 12, p. 283. ~ 33~ to Assist Dying Non-Catholics Gerald Kelly, S.J. ACCORDING to the doctors, it was certain that the patient would not l~ave the hospital alive: Accord-ing to the hospital register, it was equally cert~iin that the man was not a Catholic. In fact, as Sister Mary later ~liscovered, he knew little about God, less about religion in general, and-nothing about the Catholic Church. But his disposition, was excellent. In the. subsequent weeks of his lingering illness he showed eagerness and a great capacity foi instruction. He expressed an earnest desire to enter the Catholic Church, was baptized, received Extreme.Unction and.the Holy Euchi~rist, and died a truly pious death. Thus goes the story of the ideal way of providing for dying non-Catholics: to bring them to open profession of the Catholic Faith and to confer upon them the Sacraments that they need and are capable of receiving. It is the ideal; at times it is realizable, often'enough it is impossible. Some people are outside the Church through ill-will; all that we can do for them is pray that they will cooperate with the grace of God. Others are outside the fold through an ignorance which will respond to "treatment"~as in the example alleged above. And many are non-Catholics by reason of an ignorance which cannot be removed: either they are convinced that their own religion is all right, or at least they are convinced that the Catholic Church is all wrong. / People can belong .to this third class witl~out having any real ill-will. They are non-Catholics "in good faith," as, we say. They belong "to the soul of the Church," as some explain it; or, as others say, they are "invisible mere- 338 APOS'~OLATE TO ASSIST DYING NON,CATHOLICS bers of the visible Church." Call it what you will, these people can save their souls, even without explicit profession of the Catholic Faith, lorouided theft fulfill certain mini-mum essentials for saloation. What are these minimum essentials of salvation? Prac-tically speaking,~ they may be summed up in four acts that involve the free cooperation of a human being with the grace of God, namely, acts of Faith, Hope, Charity, and .Contri-tion. They must be supernatural acts, that is, made. with the help of grace, and rooted in a free acceptance of Divine Revelation. Thus, the basic act in this~series is supernatural Faith, not a vague sentimental thing that many people call faith, not the mere Work of human reason, but the accept-ance by man of truths revealed by God and because they are revealed by God. It is not necessary to make an explicit act of faith in all the dogmas of the Catholic Faith, but to be sure of salvation one must believe at least in these four revealed truths: the existence of God, the fact that God re-wards the good and punishes the wicked, the mystery of the Blessed Trinity, the mystery~of the Incarnation. " Anyone with a truly .apostolic spirit will Want to help non-Cath01ics (o make these necessary acts. It cannot be left to chance, because God does not work by chance; He works thrpugh ordinary human instruments. The true apostle, therefore, will try to devise a means of providing the dying non-Catholic with this opportunity. But in this apostolic endeavor he will find himself con-fronted with two serious difficulties; the first being to ob-tain a brief, yet apt formulatidn of the necessary prayers', the second consisting in gaining an approach to the non- Catholic without provoking antagonism. Several years ago, Monsignor Raphael 3. Markham, of the Archdiocese of Cincinnati, then professor of Pastoral Theology at Mount St. Mary Seminary, Norwood, Ohio, 339 GERALD KELLY worked ,out- a splendid solution to both.these,, problems. First he compiled a formula of the necessary prayers which is:admirable for its brevity, adequateness, and simple beauty~ Next he had these prayers printed on cards which, though attractive to the .eye, contain no reference to Catholicism that might je0paridze the.good cause in the case of a non- Catholic whom long years of misrepresentation had made suspicious of the Catholic Church. These cards can be p!aced near the bedside, sent through a friend--there are innumerable ways of getting them into the hands of non- Catholics without wakening suspicious prejudice~ ~. Monsignor .Markham's venture was first launched on a very smal! scale. He distributed the cards to his own class and explained the method of using .them. Later, someone drew the attention of Archbishop McNicholas to the novel apostolic plan, and he insisted that it get wider recognition. In the subsequent years, the mo:vement has grown 'im-mensely, and the results have been most gratifying. We presume that all religious, p~rticularly those w15o have o'.casion to minister to the sick and the dying, will.be deeply interested in this trdly apostolic, venture. Anyone who wishes more information can obtain an explanatory brochure an~l a few sample cards by writing to one of the addresses given be!ow. The cards themselves, whether plain or hand-tinted, sell at a very moderate price--merely ehough to cover expenses. At present Monsignor Markham and his associates are particularly interested in distributing a small, convenient card designed espe~cially for the use of men in our armed forces. For brochure and cards write to:., ,(a) Rt: Reu. R. d. Markham, S.T.D., Compton Road, Hartwell, Cincinnati, Ohio. (b) Sisters of the Poor of St. Francis, St. Clare Convent, Harttoell, Cin-cinnati, Ohio. (c) Sister M. Carmelita, R.S.M., Convent of Mercy, 1409 Freeman Avenue, Cincinnati, Ohio. 340 -. Commun ca!: ons [EDITOR'S NOTE: In our July number (p. 218) we outlined one practical di~culty concerning the spiritual direction of religious and asked for constructive comment and suggestions. We have received many communications on the subject. ,We cannot publish alldn this number, but we are printing as many as space permits. The remainder will be used in the next number. Further comments, either on the o~iginal editorial ~r ~on the communications printed in the~ present number, will be welcomed. Most of the letters concern the direction of Sisters. Considering their number and the fact that their spiritual direction must be limited almost exclusively to the confessional, this was to be expected. However.' the readers" attention is called to the excellent communication from a Brother Novice Master that appears in this number. More such letters would be ~helpful; we have a large number of Brothers among our subscribers. The editors assume no responsibility for the opinions expressed in these com-munications. ,Judge them on their own merits.] From Priesf~ - Rdverend Fathers: Du~ing ofir semifiary, days we used to" say that allconfessors (like all Gaiil) could be~divided into thre~ classes: confessors who simply " said "For your penance say--"; confessors ~ho said "Tomorrow's feast reminds us that ", and good confessors. Several years'°~experience in hearing confessions may have led us to r~vise that rattier hasty generahzatlon. As secular priests we seldom have the duty of hearing the confessions of religious women at the time Of theft retreat. But upon us as secular priests falls the obligation of being', in most. cases, the ordinary confessors of religious-women. That'0~e has never been assigned to me, but upon various bccasions and for various reason~s sisters have come to confession to me, and from this slight experience together with a great deaf'more thoughl~ I have come to conclusions which may answer, in part at l~st. the. questions ~aised by the editorial Spiritual Direction by the Ordiriar~/Con[essor in the 3uly 15 issue of REVIEW FOR RELIGIOUS. That some sort of spiritual direction should be given by the .ordinary confessor of religious women can, I think, be considered a pr, oved fact. By their vows°and their~eager desire to be faithful in all things to those vows religious are ~laced high in the ranks of the Church. Consequently, they are exposed to, greater satanic attacks and need greater assistance. Weekly spiritual di.rection of some sort is an essential form of tha~ assisfance. But what form shofild i.t take? My simple suggestion is that 34.1 it is not. wise for the ordinary confessor to make a general :rule Of commenting on the faults confessed. Unless there is something out-standing among them riley had' better be passed over in silence; as too much emphasis placed on them may result in scrupulosity. Rather, the ordinary-confessor should giye posit!re direction, centering his words and ideas, on Our Divine Saviour, "especially as His Divine and Human Natures' are manifested to us b~/ the liturgical year. Such direction counteracts the natural tendency of many reli-gious people, perhaps, more especially of religious women, to become self-centered in their spiritual life. The confessor can exemplify and elaborate this simple, advice, but it seems to me that it contains the germ of sound and fruitful dilection which can be given by the ordinary confessor of religious. Signed, etc . Reverend Fathers: I am a religious, ordained more than twenty-five years, during which time I have never been without the charge of one. sometimes two. religious communities, as ordinary and extraordinary confessor, Besides. I have given nearly a hundred retreats,~most of'which have been to religious women. The heart of your editorial is in the sentence, "The ~¢onfessor does not know how to make the approach: the community does not make it for him." o , ~ I think it is the duty of tl~ confessor to make the-approach. Personally I have not given thematter of direction so much attention, but very early in the exercise of the ministry, I realized how impor-tant it is to help religious to receive the Sacramefit of Penance as fruitfully as possible, as an effective means of spiritual progress. 1 ) For many years I made it a point to.give each penitent a few ¯ words of encouragemen~t or advice, based on the season of the y~car, or some pract~ic¢ connected with some approaching feast. (The same for all.) 2) T~ese little talks were later varied dnd aimed at helping the penitent ,correct some fault or no,quire some virtue. This I consider the first step in making the Sacrament of Penance a very fruitful means of advancing. 3) I frequently make it a point to emphasize that they should endeavor to correct themselves of one fault ev~erytime they go to con-fession. Sorrow and the purpose of amendment should be centered 342 COMMUNICATIONS on one f~ult. I frequently ask them what one fault they are going to try to overcome for next' week. 4) I ~fideavor to impress upon them the benefit of investigating the roots of sins and of confessing ~tendencies rather than individual acts, specially never to confess sins for which they are ~ot sorry. If a confessob proves hims~elf zealous, willing to listen, kind, and above all invariably patient and tactful, practically all religious will correspond and the results will be very gratifying. Most reli-gious fear to be, a burden to the confessor by what they may refer to as their petty troubles. If the confessor makes each one feel that he has all the time in the world for them, and that he is interested in each soul's advancement, confidence will be given and a great deal will be " accomplished in directing them. These three books have helped me in solving this problem in past years: The Confessional by Rt. Reverend Aloysius Roeggl, trans-lated from °the German and" adapted by the Reverend Augustine Wirth, O.S.B., published by the translator, at Elizabeth, ,N. 2. (1882.) Sacdrdotal Meditations, by Father Chaignon. Meditations 70 to 75 are'on the.duties and qualifications of a confessor. I make them' dvery year. at least during my retreat. Published by Benziger. Confession as a Means of Spiritual Progrdss, by Scharsch-Marks. Herder, 1935. Signed. etc . [NOTE:~ We mi~gh~ also recommend The Spiritual Direction of Sisters, by Ebl-Kirsch. : Benziger Bros., 1931.ED.] Reverend Fathers: Acting on th'~ assurance in the July REVIEW that you will wel-come constructive comment as to how Father A might be.of greater help to his penitents, may I proffer a suggestion or two? Let the perplexed confessor evince his willingness to give more than mire absolution by some such approach: "Is there any comment I can malie on any of these faults?" or "Can I behelpful to you in any of these problems?" or "Is there anything that is a source of anxiety to you?" etc. etc. Numbers of individuals have found such an invitation to share their burden with a willing counselor all that was needed to open the way to eventual peace of soul. If Father A "heard about twenty confessons in twenty-fi~,e min-utes" could it be that some of his penitents listened in vain for the Dorninus sit in cordo tuo. . . Misereatur . . . lndulgentiam . . . 343 COMMUNICATIONS Passio D. N. d. C . ? When a confessor habitually reduces his administration of the Sacrament of Penance tO the minimum in effort;. it isn't strange that those who kneel before, him follow .suit. I should like to amplify bpth these points and stress still another one or two, but you wisely~suggest brevity. Signed, etc . Reverend Fathers: " The confessor should be thoroughly and personally interested in his charges. If he be so interested, he should find no difficulty in~ formulating a question or two that will bring out their degree of religious'observance or fervor, upon which he can then build a helpful and constructive bit of spiritual guidance. Signed, etc . Reverend Fathers: The experience I am relating here concerns a retreat-director, not an ordinary confessor: but it may prove helpful to the general subject of spiritual direction by the confessor. The experience concerns a prominent priest who in his early retreats was s;iid to give "'marvelous instructions" but was scarcely mediocre as a confessor. He was told of this and set about to over-come his difficulty, which seems to have been about the same as that of Father A in your editorial. To overcome the hesitancy of the sisters, he asked some question such as this: How's the spiritual life? your meditation? your particular examen? .your obedience? In most cases he found that this was iufficient to open the floodgates: the nuns were bursting to say something, btlt they didn't know how. It was a case of 50-50, the penitent as backwardas the confessor. The opening ~lUeStibn was what.might be described as "breaking the ice." Next on the program was to have a brief, practical, attrac-tive remedy for the trouble that might be manifested, e. g. "Mddita-tion is terrible." The priest worked these points out: and he. has found the method very helpful and successful.~ Signed, etc . From Brothers Reverend Fathers: ' The problem raised in REVIEW FOR RELIGIOL~S, Volume I. No. 4, with regard to spiritual dii'ection by the ordinary confessoi, has been 344 COI~UNICATIONS ~our ;'own problem for quite a long time. The solution we have evolved in our house of formation is given as follows: First of all, we are indebted to the understanding heart of our chaplain for a perfect collaboration between him and the Brother Superior of the' community. This is a matter of prime importance. At the beginning each month the Brother Superior proposes to the community the practice of a particular virtue', ~hosen ordinarily ~from among those which are recommended to'us by our Rules, 'or of which a more urgent n~d is .f~lt." He explains this virtue, deriving his inspiration, as concerns practical 'applications, from the Constitu-tions, the Custom Book, and the letters of Major Superiors. Then eachvirtue'is divided so that in four successive weeks it may be prac-ticed with increasing perfecton. Here are three examples: " PO3il~RTY: First Weeh, to avoid superfluities; Second Weeh, avoid attaEhment to what is permitted: Third Weeh, to avoid the useful, the comfortable, the new: Fourth Weeh, t~ deprive oneself at times of necessities, without of course jeopardizing health. HUMILITY: First Weeh, to speak well of the absent:, Sec~ond Weeh, to cultivate an interior contempt of self; Third Weeh~ to take joy in contempt; Fourth Weeh, to attribute to God the credit for our CHARITY: First Weeh, to render services at the cost of one's own convenience; Second Weeh, ro"return good for good: Third Weeh, to return good for nothing; Fourth Weeh, to return good for evil. " The program thus prepared is given over to the chaplain, who, except in rare instances, draws therefrom material for the weekly ~xh6rtation he addresses v t0 l~is penitents. The latter thereupon ~nform the confessor of their fidelity to the ~dvice received at ~the time of the preceding confession. The habit of renderifi'g to the confessor a spontaneous account of one's fidelity in. following advice ~hould be thoroughly inculcated and de~,elope~l :from the.beginning of the novitiate. There is a corre- Sponding ~>l~ligation on the part of the confessor to ,khort'; to en~ourage, to direct ;. and it is for this purpose thak we supply him with matter each' month. It should be evident that our entire undertaking has but one aim: "to-afford the confessor and his charge an opportimit~l for mutual understanding, so as to place the confessor before an open door, so to 345 COMMUNICATIONS speak, or at least a door which is on the point of opening. The rest must be left to the good will of the director and of those who are to be directed, and to the grace of God. At this _stage discretion demands that the Superior withdraw to the background. A former colleague of mine, to whom goes the entire credit for the solution of our problem and its .application in practice, has this to say about it: "The labor of cooperation, based on an understanding between the chaplain and the superior, has been pursued for more than three years at one of our houses and for 24 months at another. It is the characteristic feature of the Eucharistic method (of Abb~ Poppe), ¯ of St. Ignatius and his entireschool. I can attest that it is effective and psychologically sound. The ~theological. and moral virtues, th~ practice of the Rules--all can be subjected to this progressivd and methodic labor. It has the advantage of compellii~g, in a certain manner, the confessor to make himself als0 a director. This solution haso proved satisfactory to our confessor and to those whom he directs: it is conformable, at any rate so. I believe, to the ~pirit of the Church. You can weigh it for yourself. If you find it too flimsy . whoosh! .to the wastebasket. A Novice Master From Sisters Reverend Fathers: Your editorial on Spiritual Direction in the July issue of the REVIEW is most timely and thought-provoking. We have discussed the article in question, and here are some of our The directors chosen are not always the best suited for religious. Some are timid, impatient, have a frigid air. A few hit on a happy phrase and use it week after week: for~ example,~ "Keep up the good work and say three Hail Marys." Many show no zeal for perfection. "We cannot give what we haven't got." The director as Teacher, Father, Judge should tak.e thee initiative. Any question regarding a fault confessed will serve as an opening; ~or "Sister, I am here to help you. Have you ,,any questions to ask?" We would tell Father A of your article: "The next time you have a chance to direct religious, go forth and bea spark among the reeds and set the world on fire with the love of Jesus Christ. The ashe~ of the reeds will beeternally grateful to you." 346 COMMUNICATIONS As to the religious themselves, ther~ is no end of excuses. Lack of courage--what will others say?shyness--fear of the conse-quences-- don't know how o~ where to'beginPnot encouraged to seek direction in confession. Some simply like the shady side of easy street. To both confessor and penitent could be" said, "Ask. seek . . . knock." It will mean more peace, more joy, more of God here and hereafter. A Religious Community Reverend Fathers: Enclosed are some thofights I've had for quite a few years on the subject of direction in the confessions of nuns. I am grateful that this matter has been brought° up and trust the responses you receive will be enlightening and helpful to all of us. SOME REASONS WHY DIRECTION OF NUNS IN CONFESSION FAILS: I. On the part of Communitg: The ever present pressure of work that straifis time. Fifty or sixty nuns, sometirdes more, waiting to go to confession and-- one confessor. If half the fiuns took all the time they wanted, the other half wo'uld of necessity be restless--maybe i~rital~le--waiting. The time dement in consideration of the waiting of others is to my mind a big factor. I saw this solved in one Of our larger communi-ties when the Rector" of a nearby monastery sent three confessors at the same time. It served a three-fold purpose: (a) the nuns had a choice of confessor; (b) none minded how long she stayed because she felt no one had to wait because of'her: (c) the confessors all fin-ished within an hour or so and not one felt overburdened. 2. On the part o~ the indit~idual nun:- (a) Because of long years without direction, she has long ago abandoned the idea of ever having that help, and so her.confessions become mere-recitals of weekly J imperfections-and~ venial sins. (b) Because she has been frightened at sometime or another, or disillusioned to some extent, she is too timid to ask the help she Craves. (c) Because sec~lar priests many times do not seem to under.- stand religious life and the serious obligation a religious has of striving constantly, for perfection, the nun after some futile attempts to get direction regarding her retreat election, her monthly examen. 347 COMMUNICATIONS etC., abandons the ~ttempt seeing the priest embarrasked, or indefinite in his guidance. . ,~ ° (d) Because she needs guidance ~so badly'and doesn't know where to begin, or how td ask, she is silent,~ hoping always the con-fessdr will make an opening. Or she has real problems, but fear, or a natural reticence, or tl~e thought," :'This is too simple to bother a confessor about," hinders her from seeking guidance. ¯ 3. On the part of the confe~or: (a) If~he is a religious ~priest, "he will Usually give a prepared instruction, or will sdlect some sin mentioned and give advice, but unless asked, he will not usually attempt guidance that is consecu-tively followed.~ Why? , (b) If he is .a secular priest, he sometimes belittles°confessions that include "breaking of silence," "time wasted." etc,, saying, as has been done too frequently: "That is silly,;~ tell your.sins,-" or "Sister. you don't have to mention imperfections." (Is a dun supposed to have venial sins all the time to confess?) (c) If the confessor is in a hurry andgiv.es evidence of this by closing the slide before the nuns finish their ac~ of contrition, or by asking, "Sister; are there many nuns to go?" the news soon gets around the community that Father X is al~ways in such a hurry that none wants to hinder his fligh!! (d) If unfortunately he has ever said to even one nun. " I don't like tohear nun£ confessions," it is sufficient to prevent many from seeking him as a director. (e) If the'confessor is indefinite, ciicling generalities, using too philosophical terms, most nuns are more confused and give up. thinking "What's the use?. I~ never do get any. real help when I ask." Solutions: I. In~ large communities two confeisors (or more) coming on the same or on consecutive days, will .solve the problemof time and the fear on the nun's part of keeping large groups waiting. II. The nuns on their part should ask simply for continued guidance stating frankly their desire of acquiring such and such a virtue; .their constant difficulty regarding particular examen; ~their lack of progress in the spiritual life and'the r~asons they thinl~ respon-sible for it: their difficulty with their superiors, or others, and;what in themselves causes it. These cases stated clearly, ,,frankly, humbly, 348 COMMUNICATIONS will at once help the confessor to analyze and guide the soul seeking help. III. The confessor .by evidencing his real interest, his wish to help regardless of the time taken, his "follow up" from a confession, would win confidence an'd would win,o souls starving for spiritual aid. Such questions as: "Sister, are youin the habit of speaking against authority? . Sister, do you ever think how much good you can do by giving the example of perfect silence?" or simply, "Sister, cain I help you in any way ?"--would be the seSami~ of opened and awakened souls. To give one instance: after a confession hurriedly made in. which evdr~rthing ~was generalized, a confessor asked, "Sister, are you accustomed to making confessions like this fre-quently?" This simple question broke down a nun's reserve and resulted in several years of fruitful guidan&. The nun felt the priest really cared. Is this the secret? A Mother S~perior Re~,erend Fathers: I ~m especially grateful for the challenge thrown out in the article on $1~iritual Direction b~/ the Ordinar~l Confessor. I sincerely .hope that the forthcoming communic.ations will do much to stimulate priests in their great responsiblity in guiding souls to a higher perfec-tions. Here are my suggestons: Give the admonition on the confession made. "Poor Pussy" types of admonitlon~are not appreciated: nor are "canned" admoni-tions. Oc~asi0nally ask WHY a certain fault was committed; als0 WHAT is being done to overcome a repeated accusation. Another question that creates¯ thought is, "What is your particular exarfien?" And the added remark, "Report on this each month," gives much material for guidance. Sometimes the question, "What do you mean when you accuse yourself of .thus and s0?" may cause a startling revelation to the confessor. ¯ A varying penanc.e also helps to draw attention to the individual confessio.n, A Mother Superior [Addr¢ss further communications on this subject directly to the' Editors, St. ,Mary's Co11¢g¢. St. Marys, Kansas.] Book Reviews OUR MODELS IN RELIGION. By Brother Jean-Bapfiste, F.M.S. Pp. 520. Marls÷ Brothers, St. Ann's Herm;tacje, Poughkeepsie, N. Y. $1.50. Thd subtitle of this book indicates its contents: "Biographies of some early Marist Brothers who were outstanding by their vir-tues and love for their vocatidn." Written originally in French by Brother 3ean-Baptiste, it was translated intoEnglish on the occasion of the 120th anniversary of the foundation of, the Institute. "Fhe purpose of the work was evidently to inspire the Marist Brothers by the virtuous example of their predecessors. Merely as biography, Our Models in Religion wouldoprobably be of interest to Marist Brothers but would hardly merit the attention of others. However, "biography" may be said to be a secondary theme of the work. The biographical sketches are rather pegs on which to hang various bits of good advice and instructio~a. There is much good instruction, much good conference material, in the book. Spiritual directors,of religious can find in it many worthwhile points for conferences, as well as an abundance of material for ~developing the topics. The book was printed by Desclle. Paper, printing, and binding are all of high quality. G. KELLY, S.,J, ".THE SOLUTION IS EASY. By the Reverend Mark Schmid. O.S.B., Ph.D. Pp. xii ÷ 181. Frederick Pustet, Inc., New York, 1942. $2.00. ~This book forms a neat, popular introduction to the Scholastic answers to the fundamental questions of philosophy. It will prove useful especially to those who have not the opportunity of making thorough study of Sct~olasticism but who, nevertheless, would lit::to become acquainted with its broad outlines. The work bears the imprint of one who.has,had many years of experience in teaching science and philosophy: the subject matter is presented in a way that makes it easily grasped and the author is careful to avoid even the appearance of being dogmatic. He does not enter upon ground con-troverted by the scholastics themselves, but confines himself to those points wherein all are agreed. Especially prominent is the frequent 350 BOOK REVIEWS discussion of popular scientific problems that have a close connection with philosophical principles. The book begins With a Jthumb-nail sketch (twe.nty-three pages) of the history of Scholasticism from its earliest period to the twenti-eth century. The second, and chief, part of the book consists of brief chapters setting forth the. Neo-Scholastic view of the major problems of philosophy. The first four chapters pertain to cosmology and discuss the problems of the nature and origin of the physical world. Then come.~ ~sychology with such questions as the origin of life, knowledge, free will', immortality.~ Following this are such metaphysical questions as First Principles, the problem of evil, causality, design or purpose, and the Creator. The problem of social origins forms the concluding chapter of the book. After each chapter is appended a convenient bibliography of readings and references. The author has chosen for this purpose those books which are writ-ten- in English and which should be easily procurable from an ordi-nary Catholic library. Fr. Schmid omits dry discussions from his book, eliminates the formalism of scholastic text-books, and enlivens his work through-out with apt illustrations and homely analogies. The ideas are quite clear, the language is simple and, for the most part, concrete. Tech-nical words are defined and. described. Synonyms, parenthetical expressions, and quotation marks are employed quite frequently, for the benefit of the uninitiated. At the the end of the book there is a glossary making a handy dictionary of terms found in this and other books on.philosophy.--A. J. BENEDETTO, S.J. THE DIALOG MASS. By the Reverend Gerald Elhrd, S.J. Pp. xvl -~ 223. Loncjmans,'Green & Company, New YorE, 1942. $2.75. "It is well within the expectations of probability that another decade will have witnessed the gradual transition to Dialog Mass as the normal form of low Mass worship everywhere in the United States." It is Archbishop Michael J. Curley, speaking, in his preface to Father Ellard's book, Who from his vantage point, as Archbishop of Baltimore and Washington gives us this measured judgment of,the future of Dialog Mass in this country. For all of us this practically means that in the opinion of Archbishop Curley, when attending low Mass ten years from now we shall either have to form a part of 351 Boo~ R~vm~s deliSerately cut ourselves off from fellowship with our fellow, Chris-tians by remaining s~lent. This makes the Dialog Mass and our acceptance or rejection of it a burni.ng ques~tion right now. " The more so is this true, as the Dialog Mass is the resul~ of the efforts of many zealous prelates and priests throughout the world to bring into actuality the active participation of the laity in the most holy mysteries and in the public and solemn prayers of the Church/of which the authoritative voice of Plus X says, "It is the foremost and indispensable font for acquiring the true Christian sp, irit" (Motu P'roprio, On Sacred Music). It will be a surprise to many a one who has been apathetic to the Dialog Mass "because it is an innovation," to find that it is one 'of those innova~tions that are in absolute accord with the old theologi-cal adage, Nil ~'nno{petur nisi quod traditum est (Let there be no inno-vation except such as comes down to us by tradition). The Dialog Mass is not a bringing in of something new that never was. but bringing back of what has been. Father. Ellard, after studying the historical evidence, feels justified in making the statement: "In the sixteenth century the custom still survived at Rome and elsewhere that the congregatioh made the Mass responses with the serv~er. When the custom disappeardd is not known." Father Ellard's book is important because of its studied~y accu-rate presentation of facts regarding the spread of the Dialog Mass and his documented story of the attitude of the Holy See on the subject. At the end of Chapter Five, in which the author shows that the Did-log Mass is encircling the globe, he presents the following' results of a questionnaire-survey among Sodalists throughout the United_ States and of official surveys of the Diocese of LaCrosse and of the Arch-diocese of Chicago: Dioceses in which Dialog Mass is approved. 100: Dioceses in which Dialog Mass is not allowed. 4: Dioceses on which information is not available, 11. Thi~ l~ind of information is of supreme importance for ever~ one of us by reason of another theological adage, Securus judicat orbis terraru~, the sense of w, hich is that the Catholic world judges surely about the Catholicity or ,non-Catholiciy of any religious practice. Teachers will be especially grateful to Father Ellard for his helpful suggestions about Dialog Mass for children.'hnd hhw to corn-~ bine it with music, and thus buil

Issue 38.4 of the Review for Religious, 1979. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published bi-monthly (every two months), is edited in collaboration with faculty members of the Department of Theology of St. Louis University. The editorial offices are located at Robin 428; 3601 Lindell Blvd.; St. Louis, MO 63108. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. © 1979 By REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A.: $8.00 a year; $15.00 for two years. Other countries: $9.00 a year, $17.00 for two years. For subscription orders or change of address, write REVIEW FOR RELIGIOUS~ P.O. BOX 6070; Duluth, Minnesota 5.5802. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor July, 1979 Volume 38 Number 4 Correspoudence with the editor and the associate editors, manuscripts and books for review should be sent to REVIEW FOR RELIGIOUS; Room 4.28; 3601 LindeH Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. "Out of print" issues and articles not re-issued as reprints are available from University Microfilms International; 300 North Zeeb Road; Ann Arbor, Michigan 48106. Journey Into Ancestral Fear Mary Grant, L.S.A. Sister Mary's work in strife-torn Belfast has influenced much of her writing. Last year, Our Sunday Visitor published "'Yes in Belfast" under the title, "Yes Lord," which has proven to be a popular source of meditations for many in the United States. She is also involved in Christian Life Communities. Our correspondence address is through Wilbert Forker; 2 Bristow Park; Upper Malone Rd.; Belfast 9; Ireland. Walking up The Falls, reaching out in my heart to the whole city . one with the countless people who have trod this ground through many centuries . Gathering perceptions: sounds, stir-rings of life, the signs ofdeeperlife. Opening up to the signs of death, decay: the burnt-out chimney, the gaping walls--another life, an-other force . The new trees planted: that they would represent Life--not just trees planted on the green of the dead . Gathering all into a unity, integrating all: "Listen to the cry of Your People, Lord! My heart cries their cry--the cry of a thousand years is gathered into Your Presence. When I came to live in this city first, my immediate reaction to hesitant queries was, "Of Course I'm not afraid!" Then one night I dropped a friend in East Belfast, a part of the city I' wasn't familiar with. I missed a turn and found myself lost. Every tiny street was blocked at the end; every time I turned, my headlights picked up "King Billy" on the walls--and slogans! It seemed.every door opened to see who was in the strange tar: I was seized With nameless terror. I could not get out and ask my way. I felt threatened, trapped, alone! 481 4B2 / Review for Religious, Volume 38, 1979 / 4 In that night I realized how the fears of our environment had entered into me, despite myself. I understood the fears of those who walked alone at night, defenseless. I understood the fear of many people who had not left their district for years, never entered the "unknown" behind the barriers. Some children have never seen behind the barriers that their parents have erected. How do we learn to break through these fears? How do we become revitalized from the paralysis which hampers us? It is easy to quote. "Per-fect love casts out fear" (IJn 4)! But the truth is that we are a covenant people who have been unfaithful to that spirit of love and community by which all men were supposed to recognize the disciples of the Lord. I believe we have first of all calmly to acknowledge that fact, without blame or judgment on either side. And, equally calmly, we have to go about creating bonds of community. In these last few years we have talked much of justice. Our chief work of justice, though, involves our relationship to this covenant---our relationship among ourselves. What Are the Causes of Oppression Around Us? Reflecting on that night, on the grotesque forms of the unknown, I came to see that fear wears many guises. If we ponder on the question, What are the real causes of oppression around us?, immediately there come the replies: "British domination," Loyalist selfishness," "Social apathy," "I.R.A. Terrorism," "Unemployment," "Subhuman housing," and so forth. These are the likely response of a great number of people, depending on which side of the barriers they stand. ' ~ I'm beginning to be more convinced that the~ real ~answer is our-selves--- our memories, our inability to forgive, to be Christlike; to know what to do and how to be as a Christian in the face of injusticei oppression. Our reaction to oppression has been very different fr6m that of the'early Christians. We look back on our Irish history as a people--checkered, erratic: like many anation. But as Christians; how have we fac(d~it? (I mean aH who call themselveS Christian.) We have retaliated with violence, crude-ness, injustice, in just as bitter a way. Some of us say: "We have not thrown bombs! We don't believe that vio-lence is the answer." But have our hearts changed from republicanism or loyalism to a truly Christian approach to life? These labels really stand for all those people who wish to maintain their status quo, even at the cost of the lives of thej.r brothers and sisters. The death of hope is a high cost to pay for a moment's security behind artificial barriers. You ~Will Find in People What You Expect to Find . ~ Why is the change so difficult to'accomplish? Why-are we still talking about it, rather than simply living in love? I wonder, have we really listened to what the violence is saying? I think it is only the dreadful symptom of Journey into Ancestral Fetir / what is happening to the heart of our people. I hear it as a'scream for help, the screaming of the voiceless. I see it not as someihing we can meet head-on, but amid a persistent reaching out in understanding love of peo-ple's' real needs. I'm convinced of the necessity to get at the cat]se. If not, we'll become submerged ifi the symptoms which will get wors~ and worse no matter how we cover them up. Such encounters with our ancestral depths make it ciear to me that one of the deep-seated causes is the colonizer/colonized mentalities from which springs the. dividing wall of fear, mistrust, suspicion. The ancestral wounds have not healed. A change of mentality.does not happen overnight. It is the growth of a long searching, a patient understanding and a persevering love. Unless we have the cpurage to risk the leap of faith'towards our brother, whoever he is, (and I'm not talking simply about Loyalist and Republican), we cannot hope to begin this change of mentality. And we all need it. ! need first of all to learn to live with myself. I have to' learn to live with my brothers,~my neighbors. Then I can open out to.the wider ~zommunity! The reasons which move people to suc.h positioris are mainly historical. But to grow as a people, to be Christian, we have to reach out across these historical, cultural, spiritual barriers and create a climate of acceptance and understanding of each other. And it musi. be two-way: I must address tile barriers of fear. mistrust, hatred, pride, prejudice within me--overcome them in myself first, and then move outwards. But how many of us have learned to live with ourselves? How many of us have integrated within ourselves the various strands of our ancestry? If I take even the first tentative steps in this process of integration, of growth, I discover that there are no ready-made answers in the movement outwards again towards my brothers. I can only share what I have dis-covered in my attempt to follow Christ. ! discover that I learn all the time, from the people I move among. Yes, God is still speaking today. We need to let him change us! ; His peace will not be found in mass meetings for peace, but in changed lives. While that is true, it is also true that many of the mass meetings for peace do spring from the changed lives of thousands of people, a change which has been taking place ~quietly over the last few years. It seems a change of climate has been growing--a springtime. However, unless it springs from areal change of heart it will die do~wn and get nowhere. I'd fear to think of peace as simply the absence of violence among us. When we experience a comparative lull, as recently we did, how do we read it? Is the lull a nursing of our wounds, a hardening of attitudes? Or is it a time of healing? We have had many violent episodes in the past which eventually died down. But our hearts didn't change. Unless this change of attitude prompts'us to really seek out our brother, to understand him, as he is and not to try to change him, then it is but a caricature of Christianity--you will find in your brother only what you bring, what you are. 41~4 / Review for Religious, Volume 38, 1979 /4 Becoming iMore Fully Human The trouble with most of us is that we haven't fully explored who we are. We transfer to our brother a whole lot of that deep subconscious which we haven't faced in ourselves. What is growth, integration, but a process of becoming more truly the person I am not some dream, or ideal, but truly myself. It is not easy to live with a known self, no matter how many angles, or how many depths of light and darkness that self holds. Within the context of what it means to be Christian, I see this growth as a process of Incarnation. Very often we are so close to all that is happening in this .process that we cannot see clearly at all what is .happening while it is happ6ning. Occa-sionally we have to stand back and look from a different viewpoint. Then whole new worlds of meaning light up our horizon. Through a brief en-counter w, ith the East, I myself had some such ~experience. When our separate worlds met (first, second, third), in my being lifted out of my own life experience of p.overty, need, struggle, into a totally "different" world, I experienced "living through Incarnation," not simply looking to it for meaning. I went carrying the burden of this seemingly impossible situation in our country. Would anything the East could teach thl:ow light on that? The situation of other nations was just as appalling. Where might hope be found? I felt saddened by the many who know only a hopeless resignation, and more saddened by those who channel their despair into reckless violence. The presence of Christ assured me that this was only part of the picture, but I had not had the reference ofmy o~vn experience to work on. I had not seen, touched, tasted, so I did not know--I hung on 'to belief. I felt stifled by the polarization of parts of my home-city into ghetto areas which prevents the natural giving and taking in which reaching oi)t and sharing would promote reconciliation. I felt frustrated by the third force which goads each side against the other rather thanwork for peace; The "ancestral fears" of our environment had eaten into us so deeply that I did not recognize them in myself. Yet, in the midst of this atmosphere of defeat, His hope rose up and beckoned more gtrongly, buoying me up. In our sheer need I saw Him at work in broken lives--healing, restoring. But there were so many ques-tions. So much I needed to'learn. In my being lifted out of my own life-exp+ rience of poverty, need, struggle, into a totally "different" world, I felt I lived through this "God becoming man" again. I was not outside, looking on. I became man--human. If I might look for a key word to describe this experience of Incarnation, it might be sharing. Too many have gone from the West to the East to give--to satisfy a nagging sense that "we must do something." We, though, in approaching our hosts with empty, open hearts, found ourselves en-riched beyond measure: reverence for the other; stillness, waiting. Entering into another's reality means going outside the self. Journey into Ancestral Fear Sharing, Not Distributing If we have not gone outside of self, outside "our" great world, we will remain on the level of doing. We will distribute from our bag of tricks and wonder.why, one day, it runs empty and we haven't that -powerful" feeling any more. No, to share speaks of equality. Sharing never makes others dependent, never prevents growth, never closes the door to a return. What else is sharing, but the life of the Trinity of love? Christ prayed that we may be one as They are one. Life is not life at all unless it is shared. To share the ordinary things of life gives me an idea of what it will be like to share the life of God. Have we learned to live a little like our God of Love? Could I truthfully say: "All I have is yours"? (see Jn 17:10). In my eagerness to live for the good of my own people, I learned that I had been affected by the Western sickness of wanting to give all the time. In being thrown back on my personal poverty and powerlessness, I have learned better how to receive--graciously, lovingly. It has opened up a beautiful new perspective in regard to all those whose lives touch mine, whether that might be family, work, community, friends, strangers. To all people, I have learned from the East the meaning of the simple, demanding statement: "I am for you.", Simple realities we take so much for granted have assumed a deeper significance: the really deprived among us are those without hope, those who have not discovered the immense riches of their true selves, those who hide behind barriers of fear, mistrust, hatred; those of us who dare not celebrate a life we feel too fragile; those ofus who have lost the festivity and joy of living. "What does it matter if you gain the whole world and lose your true self?." (Mk 8:36). In being evangelized by those people considered "poor" in the eyes of the world, I have become more deeply human--just as I have received my reality as a person also from those to whom I have been sent here at home. There Are No "Them" and "Us" As He turned to his people he felt great compassion: he wanted to reach out. His very desire for their good healed them--he truly "lived with" their need. There are no "them" and "us"--it is always "we together." He wants to free each one of us from our fears, doubts, hesitations, inabilities, limitations. He wants to launch us on his mission, before his healing power can effectively flow through us. 1 think ! lost any trace of the "Messiah complex," of "giving Christ to the world" rather than discovering him present inall peoples, during that time in the East. This true sharing leads to a deep communion. The bonds of community grow in the measure that we share who we are with all men. How do I approach those on the other side of the barriers in our own environment? Is it from a position of strength toward weakness? Is it from a position of "having it all" and needing to satisfy a nagging sense that "we must do something"? Or do those of us who genuinely want to reach out to others, 4~16 / Review for Religious, Volume 38, 1979/4 do so from the reality of being grasped by Christ,freed by him, impelled by his love to proclaim that he is alive today--among us? There is something deep within each of us as human beings that makes us want to live in communion with others. I don't want to approach anyone, or want to break through barriers, with the attitude of "them out there," of "isn't it awful?," of "what can we do about it?" I would rather like to receive all with an empty, open heart, in reverence, in stillness--in waiting, if need be. Entering into another's reality means entering into the "why" of the fears, barriers, defenses. Do I live with a sense of equality among all? When we talk of neighborliness, of friendship across the barriers, could I truthfully say to you, "All I have is yours!"? Only then can we return to each other the festivity and joy of living. How One Man Became Free In the slums of Manila, where 80% of the people live below the poverty line, they spoke with us about the climate of fear and oppression around them. There was no hint of hopelessness--though one often met with a feeling of powerlessness. This was brought home to us as one group told us how they had come across the wife and family of a well-known political prisoner. ~ This manhad been in a position equivalent to the opposition. Since the introduction of martial law he had been in prison, and denied the right to ordinary legal proceedings for a trial. A military tribunal hearing was to begin the following day. His wife pleaded with us visitors to. come with her. With some apprehension as to possible consequences, we did, and' were amazed to find the courtroom nearly filled with priests and sisters morally upholding the prisoner~ The hearings of his challenge to the tribunal was an outstanding example of real strength against injustice. A remark he made during the trial has echoed in my mind through all the weeks and months which followed: My cell door, ironically, has been my door to freedom. Having walked through it, I have lost my fears. It became my door to freedom when I finally acknowledged its threats as the promise of liberation and truth . I cannot yield to you my spirit and my conscience. I am yielding to might but not to right . After four years in confinement, 1 have finally realized that man must fear most the prison of his own making--the prison of fear itself. Freedom From Fear I returned with renewed'faith--God, who has begun this great thing, humanity, and Christianity; will see it through. Sharing in his love for all those whose lives touch mine, I dare to believe that he can use even me to bring life to a world without hope. And, when I am united with you., and you., who believe, the kingdom of God has come among us. "There are no experts, only disciples who learn by doing." ~An'd, when we are given the courage to launch out into (he deep, we don't know where Journey into Ancestral Fear that "doing" will end! When Christ raised Lazarus from the dead, he gave him ~over to the people wh6 surrounded them to be unbound. So, as he raises us, he gives us to each other to continue the unbinding--receiving our reality from each other, giving each other our freedom--in dignity, simplic-ity, beauty, hospitality. "Yes, we are a happy, carefree people, but something is happening to our hearts which we do not understand." The worst form of poverty is to be alive without hope. To be without hope is to be without Him---our Savior. But where He is, there is no fear: "Perfect love casts out fear" (1 Jn 18). I came away from the East free of a fear which had paralyzed and prevented all aspects of my life. And so I understood the fear in our environment here at home. The historic wounds are so deep, part of the very fabric of our lives--so deep we might not recognize ourselves without them. As God touches our beings personally, gradually, gently., leading us toward personal wholeness in him, so he touches us as a people. He, as it were, goes back into history and heals the wounds history has left behind. This is the healing we need as a nation. ~ This freedom from fear enables us to proclaim by our lives: "Serenity--knowing we are loved, assured, at peace with him and our-selves; Stability--God is God, let Him be God. He holds all, hand it over to him. Tranquillity---overflowing from an abiding sense of his presence among US. Capability--his power in our lives, his power overflowing to others. This is our service--to be open to all: the fruit of the Spirit of peace among us. We need to speak for God in these our troubled times as reso-lutely as the prophets of old. We need to proclaim joy, hope, peace in the midst of the many disasters round about. Real hope dawns when there is no other possibility than absolute dependence on God---our foot constantly wearing out his doorstep! The Brotherhood of Man is Possible! Already, as I was learning these truths more deeply, thousands of peo-ple were rising up at home and speaking fearlessly for peace, forging stronger ties towards reconciliation. Since then, freedom has been pro-claimed again and again, echo6d by a thousand voices. In the past, gather-ings in war left bitterness, hatred, division festering in age-old wounds. And then enough people said, "We have been governed by fear" to enable gatherings in peace, and joy, forging links of reconciliation. Yes, I learned how to face our fears, turn my back on them, and reso-lutely turn towards all that builds up a climate of reconciliation, strength-ened not by any ability but by my weakness and dependence on His strength. It was worth going to the other end of the world to learn that alone ! 488 / Review for Religious, Volume 38, 1979/4 I have felt great sadness at these gatherings too. How effective they will ultimately be depends on how many present have risen out of their fear, how deeply and how realistically each one becomes peace. Too many are carried along on waves of emotion! Yet the brotherhood of man is possible---even here! The answer to the divisions, exploi/ations, war, hatred, rejection, hunger, fear-in-the-world is our Christ of the Beatitudes, with his call to share. There is only one human family. But if we have never experienced human love, can we offer love, or understand what struggle for another involves, or live a life of communion with God? And how can anyone know love--unless you and I love? In the past I have been constantly strengthened by the beautiful expressions of love and hospitality, of generosity, of sharing that I have known among our people here, daily witnessing to the fact that even in our shattered lives the spirit of love is at work among us. Iam filled with more hope than ever. And I am very, very, grateful at being placed near people in .need--at the heart of my people's search for him; at the point of their desire for him. Life has always been beautiful and full of the surprises of God: that beauty has been increased a thousandfold for me. I feel hope rising in leaps 6f Joy: Expect the impossible! Believe the unbelievable! Proclaim the truth !--For God is with us! Each, returned to his own Galile~i, can proclaim fearlessly that which we have seen, touched, tasted (1 Jn 1:1). He is here. He is with us. Hope makes us live. ForHe is our peace. Sitting It Out With Job: The Human Condition Mary Catherine Barron, C.S.J. Sister Mary Catherine is a frequent contributor to these pages. Her last article appeared in September, 1978. She resides at 91 Overlook Ave.; Latham, NY 12110. For a long time now, he had haunted me, this acerbic little man-- haunted me and annoyed me. He seemed so utterly sore: ulcerous wounds on the outside, bleeding heart on the inside. Who needed it? Who also needed his words--thunderous, vehement complaints~de-nouncing life, God, man. Quite honestly, who wanted to tangle with all this writhing agony? It might underscore the already too familiar. So determinedly, I put him aside and concentrated on other things: the joy of Joseph, the fidelity of Ruth, the.trusting surrender of Esther. But they occupied my time, not my mind. For behind them all, there he sat, that angry, implacable figuremstinking, screaming, wildly gesticulating. Ulti-mately, against my will and better judgment, he antagonized me to his side--flies and all. To be candid, I hate flies. And odors like disease and manure, And unmitigated complaining. And pseudo-sympathy. It all talks and walks like death. So I didn't really like Job in his utter humanity. It was too graphically prophetic. That was the haunting part. The annoying part is that, in spite of all of it, I stayed. So now there are two of us si~ting in the noonday sun--hot and stubborn and mad. Eventually, someone will have to speak. In the end it was Job who broke the silence and cursed the day of his birth (Jb 3:1). 489 490 / Review for Religious, Volume 38, 1979 / 4 Just like that--for twenty-six verses--spewing out anger. Why was he born? Why couldn't he die? Words filled with dread of the future, sleepless-ness, lament. Grief has a way of doing that, you know. Utter stone., then the crack across the surface. A few heaves--abruptly a mountain becomes a volcano, lava of words and emotion searing out everywhere. Shock on the faces of onlookers st.ampeding to take cover: "Spare us your painful fire, please. Please.'~ While the volcano rages on. And then., the deathlike stillness ¯ . . followed by meaningless words trying to make meaning. A survivor gasps: "Then Eliphaz of Teman spoke: 'If I were as you are, Job . . .' " If ¯ . . if. Through all the wreckage and debris. "If I were as you." if. The irony of those words: Who can be like Job, when one is sound and whole and safe, free from loss, darkness, despair? Speaking out of loved ones alive and farm lands intact, what can such a one as Eliphaz know of unanswered questions, heartrending supplications? For him, do they even exist? Silence. Then, imperceptibly, a stirring from the ashpit, a flicker of the eyelash. Job speaks: If only my misery could be weighed . What wonder then if my words are wild? The arrows of Shaddai stick fast in me . My spirit absorbs their poison (6: I-4). Ah yes--those poisonous arrows of Shaddai; those intimations of doom from Sheol that stick deep. into the soul; the-certain knowledge- that never again will there be innocence and joy. And always there ~are the bitter questions asked over and over of self: Will I be able to go on? Why go on anyway? Where are my friends? Why can't they understand? Fear and loneliness. The Underworld. Someone creeps near to draw out the stir~g, to touch the cracked skin. It is Bildad. He urges humility: You too, if so pure and honest must now seek God, plead with Shaddai (8:4-5). These are soothing words indeed: "ff you are honest." This is an answer with insight!?'Seek God; plead with Shaddai." How is Job to do this when Shaddai has disappeared? Where is God to be found for Job, the sufferer? A lull ensues. The hot breeze blows. Flies buzz. Then a voice. And Job said: Your own hands shaped me, modeled me: And would you now have second thoughts and destroy me? (10:8). The appeal and bargaining begin. Who hasn't done it? Bargaining with self; Sitting It Out With Job: The Human Condition / 49"1 bargaining with God. And the panic: how dare oppose the Almighty's will? How dare question Yahweh God Omnipotent? Suppose I am right? Wha.t difference would it make? Suppose I am wrong? What then? Yet, what is there to lose when one has already lost everything? "Yahweh, give a little happiness before death." Is this too much to ask? Appeal and bargain-ingwwho hasn't done it? .Zophar apparently. For he queries pontifically: Can you claim to grasp the mystery of God, To understand the perfection of Shaddai? It is higher than the heavens; what can you do? It is deeper than Sheol; what can you know? (11:7-8) Truth--unadorned and stark. What can you do? Nothing. What can you know? Nothingwabsolutely nothing. That is the darkness, the pain. Help-lessness in the face of the abyss--the human condition. What can you know? What can you do? Nothing--nothing except to confront Yahweh. Despair--the human condition. Then, convoluting tortuously, comes the rush of Job's words, ejaculated with the vehemence of despair, discharged with the agony of futility, resolute like one,maddened: I mean to remonstrate with God; I will do the talking, whatever may befall me. I put my flesh between my teeth, I take my life in my hands. Let him kill me if he will (13:3-15). The pathos of those words, the frenzy! The "last-chance syndrome." Where have we heard it before? From what corner of the universe has'it n0t cried out? V~e havehea'rd it on the lips of the dying; in the hearts of survivors; from the tomb called old age and rejection; out of the spectral ¯ stare of disease and starvation. Who has not, at some point in life, taken one's flesh in one's hands, remonstrated with God? But Eiiphaz cannot understand. Not yet having plumbed the depths of misery, never having drunk suffering's cup to the dregs, he cannot fathom .the pain that would drive a man to contend with God. He only sees the obvious: anger and rebellion. And sohe says: ~'See how passion carries you away!" Passion--that double-edged sword of grief and joy, the ecstasy and bestiality of man, the most cherished and most despised of gifts. Passion. Who has not longed for its transforming unity? Who has not wept over its fragmenting discord? Passion. I watch him--Job~as he masticates Eliphaz's words. He chews them carefully as one chews a fish with bones. He moves his teeth cautiously around them and just as cautiously his t6ngue. But he will not swallow 492 / Review for Religious, Volume 38, 1979 / 4 them. He holds them in his mouth, in one corner of his cheek, and stares ahead at emptiness. "Swallow them," I plead silently, urgently, "or spit them out. Don't hold them lest they choke you." But there is nothing-- only that awful bulbous cheek and the empty stare. It is mid-afternoon, the height of heat and sun, reason's siesta time. Perspiration drips. Things swim before the eyes: mirages, desert visions, subconscious creatures from the soul. The universe crumples like a folded fan. The breeze pants hot across inert bodies, creating the sense of being played upon, fretted. And then, heartrendingly Job cries out: He has shattered me! He has pierced me! He has breached me! He has borne down on me! Every fibre of my heart is broken! I weep! I cry out! Still he shoots his arrows into me! I am overcome! (16:17) The Litany of Passion, divine passion. Good old platitudinous Eliphaz has finally hit the mark. Unerringly, unknowingly, Job has be'en ravished. In the nakedness of a cloudless day, we have seen him vanquished, embraced. He gasps and swallows. The lump travels to his throat and lodges. Is it possible that loss is no longer what he wails? Could it be that he and Yahweh are suddenly bartering for surrender? Without moving an inch, Job has traversed a terrain. I swallow too. Silence impregnates solitude. No one stirs. The sun moves impercep-tibly. A shade begins. Coolness trickles down my brow. 'I close my eyes and wipe the damp. I feel like sleep. Or death. I feel like dying, if dying is so much a pouring out. I feel like.sleep if sleep is like release. I feel . Mournfully into the dusk, Bildad speaks, musing: Driven from light into darkness man is an exile from the earth (18:18). "Driven from light into darkness." Like the sun's course. Like the ocean's tide. Like the season's change: Like life's pattern! Dawn, noon, night. High, ebb, low. Fertility, fall, winter. Birth, life, death. "Driven from light into darkness." Man. The mood is infectious. Night hedges in. Animal cries echo. And Job takes up the refrain: God, you must know, is my oppressor and his is the net that closes round me. He has covered my way with darkness. My kindred and my friends have all gone away. The hand of God has struck me (19:6-21). Sitting It Out With Job: The Human Condition / 493 "Driven from light into darkness." And suddenly, like a meteor across the sky, Hope flares briefly: But this 1 know, I, Job, that my Avenger lives, and he, the Last, will take his stand on earth. He will set me close to him, and from my flesh I shall look on God. He whom I shall see will take my part; These eyes will gaze on him and find him not aloof (19~25-27). It is the song of the prisoner, the condemned. It is the avowal of the sick man, dying. It is the prayer of the faithful soul, deserted. "I know that my Avenger lives." His words fall into the air dropping like snow on velvet, glistening and hushed. The moon rises and clouds over; the stars wink and disappear. It is the inky time of night. Absolute aloneness. Total isolation. Simple breath-ing is intrusion. And I think: "Enveloped by the darkness, shall we quietly slip away'?" The eternal temptation of friendship: to quietly slip away. Will he even know we're gone, so absorbed is he in pain? Will he even care, since, in fact, we cannot help? Is there any point to vigils when the heart lies already dead? Truly, how far does fidelity go? How deep does commitment bind? Ironically, Job gives the answer: fidelity is radical. Its presence is an absolute grace; its absence, an absolute sorrow not to be compared. Job has known the calamity of loss, the pain of bereavement, the suffering of illness. Yet, none of these hold the anguish of desertion and infidelity which is the dark night of the soul; the index tingler of Yahweh scraping across the heart; the Ruah, his breath, blowing in the memory, tantalizing, near, but indescribably far away. From this void of absolute emptiness, Job laments in prayer: That heavy hand of his drags groans from me. If only 1 knew how to reach him, or go travel to his dwelling! If I go eastward, he is not there; or westward--still I cannot see him. If I seek him in the north, he is not to be found; invisible still when I turn to the south . For darkness hides me from him and the gloom veils his Presence from me (23:2-17). This is Psalm 139 prayed backwards. Even in desolation, Job is a good Israelite. And how accurately he speaks. When human friends depart, the griefis great, but who can measure the torment which ensues when God withdraws? "Under cover of darkness, Yahweh, have You, too, slipped away?" So I sit and wait and rest. The night leaks out drop by drop. Minutes become ages, then cease. It is the hour of desolation, which is timeless. 4~14 / Review for Religious, Volume 38, 1979 / 4 Inevitable. "And Job continues his solemn discourse. He says:" Who will bring me back to the months that have gone, and the days when G~d was my guardian; When his lamp shone over my hi~ad~ and his light was my guide in the darkness? I cry out to you and you give me no answer (29:1-4; 30:20). How does one deal with that--the silence of~non-response, the answer of the void? Does one walk away dejectedly or does one catapult into the abyss? There is death either way. And thus, Job carefully considers, examines his days and his nights, probes his heartaches and ecstasies, fingers his hopes and his dreams. Is their memory worth silence or speech, retreat or confrontation? And then with a mighty leap, embodying faith and despairJob issues the challenge, directly, forcibly, to God: Who can get me a hearing from God?~ I have had my say from A to Z; now let Shaddai answer me~ When my Adversary has drafted his writ against me, I shall wear it on my shoulder, and bind it round my head like a royal turban. I will give him an account of every step Of my life, and go as boldly as a prince to.meet him (31:35-40). With this ringing declaration, argumentation ceases; lament is done. "End of the words of Job" (31:40). A tremulous pause. Terror grips. Awe invades. The e]arth turns over and I am sick, my senses reeling. Roaring thunder, thickening night. "My God! My God! We are strangling to death. Our words regurgitate." The desert sand flails. I cover my face; I grovel on the earth; I burrow into the dirt. "And then from the heart of the tempest, Yahweh gave Job his answer" (38:1). In fifty eight questions! And Job replied to Yahweh: My words have been frivolous; what can I reply? 1 had better lay my finger on my lips. (40:3-4) God has a way of doing that--giving questions for answers. He has shown himself divine Socratic: And Yahweh God called to the man: Where are you? (Gn 3:9). Yahweh asked Cain: Where is your brother Abel? (Gn 4:9). YahWeh asked Abraham: Why did Sarah laugh? (Gn 18:13). And the one who wrestled with Jacob said: Why do you ask my Name? (Gn 32:29). And Yahweh answered Moses: Who makes man deaf or dumb, gives him sight or leaves him blind?Is it not I, Yahweh? (Ex 4:12). In fact, all through Salvation History we have been closing our mouths Sitting It Out With Job: The Human Condition / 495 with our fi .ngers~too late. Job is in good company. I relax and come up for air,. And Job gave answer to Yahweh: I know that you are all powerful: what you conceive, you can perform. I am the man who obscured your designs with my empty-headed words. 1 have been holding forth on matters I cannot understand; on marvels beyond me and my knowledge (42:1-3). Humility. Man before the divine. Nature kneeling to Transcendence. The mystery of God. And Job replied: I retract all I have sa!d; In dust and ashes, I repent (42:!-3). The beauty of humanity. Its capacity for enlargement. Its yearning for completeness. Its ability to change. Because 1 knew you then by hearsay, but now I see you with my own eyes (42:5). Knowledge of the heart. Contemplation and surrender. Incarnation re-versed: man entering into God, Peace. My pulse resumes. My heart begins to beat. I can see that I am stained. I can see that I can see.t A mist of rose gathers in the east. A breeze sighs. Or is it Eliphaz? And Yahweh God said to Eliphaz of Teman: 'I burn with anger against you and your two friends for not speaking truthfully a~out:me as my servant Job has done. So now find seven bullocks and seven rams, and take them back with.you to my servant Job, and offer a holocaust for yourselves, while Job, my servant, offers prayers for you. I will listen to him with favor and excuse your folly in not speaking of me properly as my servant Job has done.' Eliphaz of Teman, Bildad of Shuah and Zophar of Naamath went away to do as Yahweh had ordered, and Yahweh listened to Job with favor (42:7-9). So now there are two of us sitting in the morning's dawn, tired, and joyful, and reborn. Someone will have to speakmbut no one does. There is only the echo of a deeper silencemthe silence of refrain: Where were you when I laid the earth's foundations? Who decided the dimensions of:it; do you know? Have you ever gi~,en orders to the morning? Have you journeyed to the sources of the sea? Which is the way to the home of light? Where does darkness live? Has the rain a father? What womb brings forth the ice? (38; 39) Riddles. Unsolved riddles. Man, and mystery, and wonder. Pain, and suffering, and death. The human condition. Riddles. Unsolved riddles. And 496 / Review for Religious, Volume38, 1979/4 always the eternal unyielding question: "Do you really want {o reverse My judgment and put Me in the wrong to put yourself in the right?" (40:3) I stretch and rise to go. Job never notices. He is wrapt in prayer, I suppose, for Eliphaz, Bildad, and Teman. 1 shake out my robe, flex my toes inside my sandals. I start across the sand. The dusty road coils away and flows into the sky; the air trembles with the weight of birds; the grasses caress the soil. Love and infinity. Providence and care. The human condi-tion. I plod on down the road, humming as I go: Has the rain a father? What womb brings forth the ice? Now Available As A Reprint The "Active-Contemplative" Problem in.Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address" Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Jungian Psychology and Christian Spirituality: I Robert M. Doran, S.J. Father Doran delivered three lectures at Creighton University last year as part of a Spiritual Enric.hment Program. This isthe first one in article form. He resides in the Jesuit Community; Creighton University; 2500 California Street; Omaha, NE 68178. Christian Spiritual Transformation: Self-Transcendence and Self-Appropriation This is the first of three articles on the subject of Jungian psychology and contemporary Christian spirituality. The present article will focus on the latter of these two items, on Christian spiritual transformation as this is understood at the present moment in the life of the Church. By concentrat-ing on two terms frequently employed in the works of Bernard Lonergan, self-transcendence and kelf-appropriation, I hope to provide a context for the next two articles, which will deal more extensively with Jung. This first article will treat, first, Christian spiritual tranformation as self-transcendence; second, Christian spiritual transformation as growth in self-knowledge orself-appropriation; third, the levels of consciousness that can be discovered when one enters on the way of self-appropriat!on; and fourth, the relation of feelings and symbols to these various levels or dimensions of consciousness. This fourth topic locates that element of our interior lives in regard to which Jung's insights become pertinent for our spiritual self-understanding. I have discovered that any such treatment of Jung as the present one eventually brings me into that form of discrimination which, in Ignatian 497 4911 / Review for Religious, Volume 38, 1979/4 spirituality, is called the discernment of spirits. Jung is a religiously contro-versial figure. Not only does my own treatment and evaluation of Jung tend to arouse rather than quell the arguments that surround his person and his work, but, more significantly, my critical response to Jung always ~arries me to the heart of the Christian exigence to differentiate the true call of God from the subtle attractions of the force~ of evil as these two contrary tendencies compete for the allegiance of men and women involved in the renewal of the contemporary Church. Why this is so will hopefully be-come clear in the subsequent articles, especially in the final one. But perhaps I can offer now some indication of the difficulty. First, then, Jung ih a religiously controversial figure. The religious significance of his psychological insights is variously interpreted. John A. Sanford and Morton Kelsey are two well-known authors who have drawn on Jung to promote and understand Christian self-discovery.~ On the other hand, James Hiilman has. maintained that Jung's guidelines to "soul-making" are of a completely different order from the well-known paths to spiritual transformation in Christ and from the insights of the other major religious traditions of the world,z Martin Buber entered into direct conflict with Jung, claiming that the psychology of individuation and Yahwistic faith are diametrically opposedorientations.of the human spirit.3 Jung him-self, as we shall see, gives some indications of his own that the process of individtiation will lead the cognoscentes to the position of being able to dispense with all forms of traditional religious involvement; but he also attempted to offer his psychology as an aid to the pastoral care of souls.4 What 'is one to make of these differences and ambiguities? Obviously, some framework must be found to enable us to enter on the kind of process that Lonergan calls dialectic and foundations: the process, namely, in which we not only assemble and review alternative interpretations, but also evalt~ate and compare them, reduce their affinities and oppositions to their underlyin~ roots,.determine which, if any, of.these roots stand in dialectical ~See, for example,~John A. Sanford, Dreams: God's Forgotten Language (Philadelphia and New York: Lippincott, 1968); Healing and Wholeness (New York: Paulist Press, 1977); Morton Kelsey, Dreams: The Dark Speech of the Spirit, A Christian Interpretation (New York: Doubleday, 1968); Encounter with God: A Theology of Christian Experience (Minneap61is: Bethany, 1972). 2See James Hillman, The Myth of Analysis: Three Essays in Archetypal Psychology (Evanston: Northwestern University Press, 1972). I quote from p. 21: "The spiritual-director models of guru, rabbi, oflgnatius or Fenelon, of Zen master, are only substitutions on which we lean for want of surety about the true model for psychology." 3See Edward C. Whitmont, "Prefatory Remarks to Jung~s 'Reply to Buber,' " in Spring: An Annual of Archetypal Psychology andJungian Thought (1973), pp. 188-195; and C; G. Jung, "Religion and Psychology: A Reply to Martin Buber," ibid., pp. 196-203. 4Compare C. G. Jung, "'Is Analytical Psychology a Religion?" (notes on a talk given by Jung, in Sprihg, 1972, pp. 144-148) with Jung's "Psychotherapists or the Clergy," in C. G. Jung, Modern Man in Search of a Soul (New York: Harcourt, Brace, and World, 1933), pp. 221-244. Jungian Psychology and Christian Spirituality: I / 499 opposition to one another in such wise that only a radical transformation of the basic horizon can achieve reconciliation, and, finally, choose that basic horizon and those resultant positions and interpretations which we will make our own.5 Such a framework is what I hope to offer in theopresent article. Secondly,- my own judgments and decisions regarding the potential spiritual fruitfulness of Jung's work are themselves controversial, at least in the sense that they will please neither Jung's detractors nor his enthusias-tic followers. For I will sharply differentiate the process of Christian self-transformation from the way to individuation that .lung maps out for us. But I will also insist with equal force that there is much that we not only can, but indeed must, learn from him in developing both a theology and an ascesis of" spiritual transformation in the context of the contemporary world. Thirdly, the only final arbiter of the kind of discrimination that I find necessary is what we have come to call the'discernment of spirits.lung's theological A.mbiguities, and thealternative interpretations and evaluations that are offered of his work, are symptomatic of an underlying spiritual conflict that can be mediated only in the context of the dialectic ofgrace and of sin, of the Standards of Christ and of Satan. David Burrell has indicated correctly that one cannot fail to meet God if one goes on the inner journey to individuation.6 But one will also meet much.that is not God, and that is even opposed to God. Not only does Jung not help one to discriminate these forces as they operate in one's psyche, but he also contributes to and even encourages the confusion'that can be experienced in such moments that call for discernment, and thus mires one in the conflictual forces that wage an ultimate battle in the depths of one's psyche. Jung's work, if left uncriti-cized, leads one into a psychological cul-de-sac that can assume demonic pi'oportions. Christian Spiritual Transformation As Self-Transcendence ~ ' There are many diverse and quite useful approaches to the understand-ifig'of spiritual transformation. I have chosen to focus on two terms that have been developed by Bernard Lonergan. Lonergan's thought has achieved a great deal of notoriety due principally, it would seem, to its difficulty. I have no intention here of repeating the subtle intricacies of his full argumentation. I will rather present in what I hope are quite under-standable tdrms (he results of that argumentation, and will deal with more 5Bernard Lonergan, Method in Theology (New York: Herder and Herder, 1972), Chapters Ten and Eleven. 6David Burrell, Exercises in Religious Understanding (South Bend: University of Notre Dame Press, 1974), p. 221. 500 /ReviewforReligious, Volume 38, 1979/4 subtle points only to the extent that they are necessary to clarify my basic position.7 I choose Lonergan's approach to the issue of Christian spiritual trans-formation for several reasons. First, it is the approach with which I am most familiar and the one that 1 personally have found most helpful. Secondly, Lonergan explicitly takes his stand in human interiority. And, when we are talking about either spiritual transformation or Jungian psychology, we are talking about the realm of interior experience, about the data of conscious-ness, about such events as insights, judgments, decisions, and, as we will see, dreams. All of these happenings are items that we experience. But we experience them interiorly. None of us has ever seen an insight or a feeling. But I trust, too, that none of us would claim that he or she had never experienced a feeling or an insight, never judged that some proposition was true or false, never made a decision. Moreover, I hope that we all know the experience of wanting to understand, wanting to be reasonable in our judgments, wanting to be responsible in our decisions. For it is in the realm of that desire, and in being faithful to that desire, that Lonergan locates what it is to be an authentic human person. But our experience of these events and of this desire occurs, not in the realm of outer sense, but in the domain of human interiority. It is in interiority that, through these events of understanding, judging, and deciding, we "process" reality. Sensations come in; language goes out; but between sensations and language there is, as Lonergan has formulated it in some recent lectures, the mysterious "little black box" of our interiority. The workings of that little black box are the domain that we concentrate upon in Christian spiritual theology, in Jungian p§ychoiogy, and in any attempt such as the present one that would relate spirituality to psychology. I should mention, in addition, two other advantages that accrue from employing Lonergan's framework for understanding interiority? First, his stress, as I have already indicated, is on human desire, and desire is the area of our being that is illuminated by the explorations also of the great depth ps~ychologists, including Jung, Secondly, and most importantly, Lonergan emphasizes that spiritual development is not something that oc-curs in some realm that is isolated from the insights that we have into the events of our everyday life, from the judgments that we make as to the truth or falsity of the most mundane propositions, from the anxieties we feel and the decisions that we make regarding our orientation and actions as beings-in- the-world. God's saving purpose is a will to save the world itself, to redeem the time of our lives, as Eliot would put it. It is not a dimension of 7There are, of course, dangers in such a procedure, for the reader can easily take the results of Lonergan's explorations as a series of concepts that could dispense one from the task of insight into oneself. There are no short-cuts to the self-appropriation to which Lonergan invites one. But precisely because there are no short-cuts, I can only ask the reader interested in pursuing the process to go to Lonergan's works themselves. Jungian Psychology and Christian Spirituality: reality that is totally extrinsic from the events of understanding, judging, and deciding, that we experience every day. On the other hand, our relation to God is not to be collapsed into a secularistic denial of the supernatural character of grace. Rather, grace is offered in its supernatural character within the events of our everyday lives. So the perspective offered by Lonergan is neither a fundamentalism or extrinsicism that denies the this-worldly character of our lives, nor a secularism or immanentism that ne-glects the absolutely transcendent origin and finality of the relationship to the divine in which we stand at every moment of our lives. What, then, is Christian spiritual development? Lonergan's treatment of this question is provided at the end of a lengthy analysis of human cognitional and moral development that concludes with the realization that the flowering of human potential, the sustained development of the human person, the solution of such social ills as injustice, alienation, and the dominance of totalitarian aspirations in both~the West and East today, are impossible on the basis of human resources alone. We are confronted with a problem of evil in our development as human persons and in the social organization of human affairs. This problem is rooted in our very constitu-tion as human subjects, in our finitude, in the tension between our always limited possibilities and our aspirations to transcend these limitations. I will not go into the intricacies of Lonergan's analysis of the roots of moral impotence. Suffice it to say that he argues persuasively that we are faced with a problem of evil that we are powerless to resolve. If there is going to be a solution to the problem of evil, it must come in the form of redemption. Either there is a divinely originated solution to the problem of evil, or there is no solution at all. If God exists, if God knows of our plight, and if God is good, then there is a divinely originated solution that is offered to our freedom, one that we can accept or reject, and that, if we accept it, will involve us in a whole new area of growth and transformation, an area which we would not even know in any explicit way if God had not come to meet us. This distinct area of development is related to our cognitional and moral development. It is not the product of our knowing and our choosing. It is not something that we vainly imagine, or that we produce by wishful thinking. Rather, it is offered to our knowledge and our freedom as agift. And, if we accept it, it transvalues our values, and provides a new context for Our knowing~ a new atmosphere or environment that enables us to be truly intelligent in our questioning and genuinely reasonable in our judg-ments. This new context is faith, which Lonergan defines as "the eye of love," the eye of the love that is ours, that is the atmosphere in which we live, when we know ourselves as unconditionally loved by, and rooted in, the love that is God's alone.8 8See Lonergan, Insight: A Study of Human Understanding (paperback edition, New York: Harper and Row, 1978), Chapters Eighteen and Twenty; Method in Theology, Chapter Four. 51~2 / Review for Religious, Volume 38, 1979 / 4 The divine solution to the problem of evil, then, is God's gift of his love that is poured forth into our hearts by the Holy Spirit who has been given to us.~ Our desire for this love is a natural desire: with Thomas Aquinas, Lonergan insists that we have a natural desire for the vision and love of God.t0 He insists, too, that our subjectivity is mutilated or abolished, unless we are stretching forth towards God: There lies within [our] horizon a region for the divine, a shrine for ultimate holiness. It cannot be ignored. The atheist may pronounce it empty. The agnostic may urge that he finds his investigation has been inconclusive. The contemporary humanist will refuse to allow the question [of God] to arise. But their negations presuppose the spark in our clod, our native orientation to the divine." , Being in love with God, then, is for Lonergan the basic fulfilment of the deepest human desire, that desire that he calls "conscious intentionality." That fulfillment brings a deep-set joy that can remain despite humiliation, failure, privation, pain, betrayal, desertion. That fulfillment brings a radical peace, the peace that the world cannot give. That fulfillment bears fruit in a love of one's neighbor that strives mightily to bring about the kingdom of God on this earth. On the other hand, the absence of that fulfillment opens the way to the trivialization of human life in the pur.suit of fun. to the harshness of human life arising from the ruthless exercise of o, power, to despair about human welfare spnnging from the conviction that the universe is absurd.~ God's love is offered to all men and women at every time and place. This universality of God's self-communication (a notion that he has in common with Karl Rahner) Lonergan speaks of in terms of God's inner word, the word that God speaks in the solitude of our hearts, drawing us to himself. But this love is also embodied, incarnate, revealed for all to see, in the outer word of the life, preaching, death, and resurrection of Jesus.~.'~ "And I, if I be lifted up from the earth, shall draw all men to myself.''~4 The disciples of Jesus through the centuries constitute that community whose task it will.~ be until the end of time to give explicit witness in external words and deeds to the offer of divine love as the only resolution oLthe otherwise hopeless human dilemma of personal incapacity to grow, of social injustice and alienation. As another superb contemporary thinker. Eric Voegelin, has labored for thirty years to argue, no social order that is not permeated with the love of the unseen measure that Christians call God can be just or humanly fulfilling.~5 In language current among those who have followed 9Rm 5:5. ~°See Lonergan. "The Natural Desire to See God." in Collection: Papers by Bernard Loner-gan (New York: Herder and Herder. 1967), pp. 84-95. t~Lonergan. Method in Theology, p. 103. ~21bid. p. 105. talbid., pp. 112-115. t4jn 12:32. ~sSee Eric Voegelin, Order and History, four volumes to date (Louisiana State University Press, 1956-1974). Jungian Psychology and Christian Spirituality: l / 503 recent deliberations Within the Church, faith and justice are inextricably linked in the mission of the disciples of Jesus in the world.16 Christian spiritual transformation, in this context, is thus a matter, first~ of a process of conversion that involves a growing intimacy with the source and fountain of redemptive love, an intimacy that takes the form of being evermore patterned after the example of Christ; and, second, of a growing commitment and ability to participate in the mission of Christ, which is also the mission of that community.whose task it is tb render explicit to the whole world the fact that,.in Jesus the Christ, God has definitively revealed the saving action that he is always working in the world. To be in love with God is also to be sent by God. To grow in the love of God is also to grow in participation in the mission--the saving and revealing mission---of Jesus. Christian spiritual growth thus involves a number of elements: a) One comes to a developing familiarity with God, so that one is able ever more readily and ever more easily to find him and to participate with him in his redemptive work after the pattern of Christ, the suffering servant of God. b) One grows in the ability to discern precisely what it is that God wants of oneself and of one's community, and in the willingness to do what it is that God asks, confident that what one is doing is not one's own work but God's. c) Summing up all of what this development involves, one grows~in self-transcendence. This is the first key term that I take from Lonergan. One grows in self-transcendence, until, in the saint, there is reached a point of the union of one's own understanding, reason, and desire with the knowl-edge and love of God, a union that can only be broadened and heightened, deepened and enriched, but not gone beyond; and a point of self-abnegation and humility that rejoices in sharing the lot of the poor, despised, and humiliated Son of God himself, in his mission of establishing the kingdom of God on earth. Christian spiritual transformation is a matter of continual conversion to self-transcendence, within the community of the disciples of the Lord that is the Church, until there is reached the point where one's understanding, one's judgments of fact and of value, one's desires, and one's choices, while not ceasing to be one's own, are a participation in the understanding, the judgments, the desires, the choices of God himself, working in and through oneself and one's community, to continue and to spread the redemption of the world that only God can effect. If, then, we are talking about Christian spiritual development as a trans-formation of our insights, our judgments, our desires, and our choices, we ~6See the document of the 1971 Synod of Bishops, Justice in the World. See also the Docu~- merits of the 32nd General Congregation of the Society of Jesus, and especially Decree 4, "Our Mission Today." 504 / Review for Religious, Volume 38, 1979 /4 are speaking of it as fundamentally a transformation of our interiority, of our basic horizon. The difference that God's solution to the problem of evil makes in the social world, in the world of economics and politics, in the world of institutions and organizations, is a function of the difference it makes in persons, in the unity of personal consciousness, in people's vision and choices. Christian spiritual development, considered most radically; is a transformation of one's understanding and of ~)ne's willingness, so that these two are brought into harmony and cooperation with God's redemp-tive purpose in Christ Jesus and through the community of his disciples. The transformation, once again, is in the direction of self-transcendence, so that, by accepting God'.s offer of both salvation and vocation, one becomes ever more God-centered and Christ-centered in one's apprehensions of value and in one's decisions, in one's pursuit of meaning and truth, and in one's affective engagement with other persons in the dramatic situations that constitute the stuff, the setting, the stage, of one's own personal story and of history itself. Christian Spiritual Transformation as Self-Appropriation Now, besides serf-transcendence, there is another term that Lonergan uses when he speaks of development. That term is self-appropriation. Self-appropriation is a matter of self-knowledge, of self-discovery, of self-understanding. One can bE quite self-transcendent, quite loving and generous, quite genuine in one's relations with others, quite sincere about wanting to understand things correctly, without being very adept at intri-cate and precise self-knowledge.~ One can be, in Lonergan's terms, quite religiously and morally converted without being intellectually converted. 18 Intellectual conversion is a matter of knowing precisely what one is doing when one is pursuing understanding, reaching for truth, trying to decide in responsible fashion. Many people genuinely try to understand, and succeed in doing so, without being able to say precisely what they are doing when they understand, .how their insights are related to their sensations, their questions, their beliefs, their .images, their concepts, their feelings. One can also be quite religiously and morally converted without being what I have called "psychically converted.''~ Psychic conversion is a matter of know-ing what one is feeling, of being able to tell one's story, and to tell it as it is. One,can have a quite genuine and even beautiful life of feeling without being able to tell what he or she is feeling, how this feeling is related .to that, how both feelings are related to the objects they intend, how one's feelings 17See Lonergan, Insight, p. 475. 18On intellectual conversion as self-appropriation, see Lonergan, Method in Theo!ogy, pp. 238-240. ~gSee Robert Doran, Subject and Psyche: Ricoeur, Jung, and the Search for Foundations (Washington, D. C.: University Press of Ainerica. 1977), especially pp. 240-246~ Jungian Psychology and Christian Spirituality: I / 51)5 are related to one's images and symbols, to one's questions and insights, to one's beliefs and ideas. In other words, one can have a quite profound and genuinely self-transcendent interiority without being able to articulate one's inner life with any notable clarity and precision. We all know wonderful and holy people who are quite unsophisticated when it comes to self-knowl-edge, or who will put their self-knowledge in very common sense terms-- people who make at times heroic decisions, but who, when asked why they made this or that decision, or what went on in their minds and hearts which led them so to decide, can answer only, "I don't know; it just seemed to be the right thing to do." Such genuine self-transcendence without self-appropriation is by no means to be disparaged. It is the condition of most good and holy men and women down through the ages, the source of most that is good in human history. But there are factors at work, especially in our age, that seem to indicate that self-appropriatiot~, in addition to self-transcendence, is becom-ing ever more necessary if one wishes to choose responsibly, to judge reasonably, to inquire intelligently, or just if one wishes to know what God wants and does not want. Perhaps there was a time when common sense wisdom and homespun practicality were enough for most people. Perhaps, too, there was a time when the only addition to common sense that some people needed was a good dose of theoretical understanding that was basically in harmony with the Gospel. But there are a number of indications that would seem to argue persuasively that we are now living in a world where self-transcendence, backed up by a common sense framework, or even by a cogent and brilliant theory, is simpl~, not enough; where religious and moral conversion must be complemented by intellectual and psychic conversion; where self-transcendence must be aided and helped, complemented and augmented, by self-appropriation, by precise and even technical self-knowledge, by an ability to articulate just what is going on in one's "little black box." If this be the case, then spiritual transformation today is a matter not only of growing self-transcendence, but also of ever more precise and technical self-knowledge. What are some of the indications that would back up this conviction that I share with Lonergan? Let me talk first about the insufficiency of common sense, and then about the ambiguity of theory. And let me do so within the context of the Church's recent pronounced recognition that the promotion of justice is a constitutive element in the preaching of the Gospel. The paper that issued from the 1971 Synod of Bishops, "Justice in the World," and the statement of Pope Paul VI, Octagesima Adveniens, mark the beginnings, I believe, of a substantial leap forward in the Church's social, political, and economic insight and praxis. One of the few public statements that Pope John Paul I had a chance to make was to the effect that we need a new and worldwide economic order. The achievement of that 506 / Review for Religious, Volume 38, 1979/4 order, I believe, is going to demand that we take our stand, and that we enable others to take their stand, not on practical common sense, and not on theory, but on the self-appropriation of our interiority and especially of our orientation to value. Why do I say this? Well, let us treat common sense first, however briefly. One of the cha~'acteristics of practica.I common se.nse is that it not only is incapable of.treating complex, long-range, and ultimate issues and results, but also that it resentfully brushes aside and ignores any attempts to raise questions that are concerned with such issues. It has the world's work to do. and it cannot be bothered by questions that would take time away from doing that work.z° The person exclusively operating from prac-tical common sense is concerned only with "getting the job don~i." Every-thing else mo.tivation, rationale, social organization, interpersonal communication--is oriented to that end. The question of whether the jo.b is worth doing at all. or whether the most expedient way of. doing it is also the most authentic way, is,a bother, yes, but more than that: it is a threat, a subversive question t, hat could overturn the ~ntire project. Rejection pre-cisely of such kinds of questions is what is responsible for the fact that our objective world-situation today can be characterized in terms of opposed totalitarianisms: the totalitarianism of the multinational corporation, pred-icated on the assumption of the need of automatic progress and expansion; and the totalitarianism of the communist state, rooted in the assumption that class conflict can bring the social o, rder into harmony with what is right.2~ Both myths neglect the fact that there are religious, personal, and cultural values that must be pursued in an integral fashion if there is to be a just social order that really provides for the basic needs of all the mem-bers of a society. In both systems, however much theory may. be involved in their establishment, we see operative the bias of practical common sense against the kinds of questions that must be asked if the job is to be done, not only expediently, but also humanely, genuinely, authetically. The ques-tion of integrity is. not just overlooked, but actively repudiated and re-pressed. _ Nor is theory sufficient to reestablish the significance of that question. For there are theories that support the question, but there are other theories that discredit it. The theories of B. F. Skinner or of orthdox Freudian psychoanalysis are just as coherent, just as thorough, just as all-encom-passing, and, for many,just as convincing, as are the theories of a Christian philosophy and theology. The Church's reliance on theory as the ground of praxis arose in the Middle Ages, more specifically with scholastic philosophy. One of the interesting things about that period, though, is that there were not many ~°See Lonergan, Insight, pp. 225-242. ~lbid. Jungian Psychology and Christian Spirituality: theories from.which to choose, and there was not all that much to be learned in order to piece together a convincing theory. Even the disputes in the world of.theory did not touch, as they do today, on the really basic issues, such as the existence of God, the fact of revelation, the ethical end of the human person, the value of a virtuous life, and so on. Right down into the Renaissance, there was so little to be learned that it was possible for one person to be at once an artist, a natural scientist, and a man of practical affairs and we have Leonardo da Vinci to prove it. The need for specialization to master one tiny dimension of reality is a distinctly modern phenomenon. And while one is spending most of one's time specializing in one's own area, one's contemporaries are adding theory upon theory in their specialized domains. And these theories sometimes contradict one another on the most fundamental issues, on issues that every developing adult must confront. But how is one to take a stand, if one has to devote all of one's energies to his specialization? There are issues on which we must judge and on which we must decide if we are to live a human life. Yet there is simply too much to be learned before we can judge and decide.22 Unless we find a ground beyond theory--for it will not do just to fall back on common sense--our situation becomes one of hopeless relativism. It is my contention that this ground-beyond-theorydies in the self-appropriation of human interiority. This point about the need for,a quite technical self-appropriation can be developed at great length; we do not have space to do that here. The point I wish to make in the present context ,is that only through such self-appropriation can one discover the precise relation that obtains between re,!igio~us, personal, and cultural values on the one hand, and the social value of a just economic and political order on the other hand. And one needs to discover these relations, not simply in the abstract, as through some theory of value ,"but in the concrete order in which one is called upon to judge, to decide, and to act. And so I return to my general statement: Christian spiritual transformation is a matter of self-transcendence that, at a certain point, calls fo'r a movement to self-appropriation. Christian spiritual development is a matter of ongoing cbnversion, and ongoing con-version means today not only religious and moral, but also intellectual and p~sychic conversion. The Levels of Consciousness There are five levels of operations that one discovers when one enters upon the project of the self-appropriation of interiority.2"~ Inner and outer sensations, memories, andimages constitute the level of empirical presen- 22Lonergan, "Dimensions of Meaning," in Collection, pp. 252-267. 23On the levels of consciousness, see Lonergan, Method in Theology, Chapters One and Four. Review for Religious, Volume 38, 1979 / 4 tations. These empirical presentations are organized by understanding, which is a second level of consciousness. For example, if you are reading without any understanding of what I am saying, you are operating at the first, empirical level of operations. If you are reading and understanding what I am saying, your understanding is organizing the empirical presenta-tions into some kind of intelligible whole. You are processing what you hear by the operations that go on in your "little black box." You are operating not only at the first, but also at the second level of o~perations. If, moreover, you not only understand what I am saying but are also trying to judge whether it is correct or not, you have added a third level of operations, where we either assent to, or disagree with, something we have understood. These three levels of operations are what make us to be human knowers. Lonergan calls these levels experience, understanding, and judgment. But we are not just'knowers. There are times in our lives when, after we have made a judgment, "This is t~rue," a further question arises, "What am I going to do about it?" Then we have to decide. And decision constitutes a fourth level of operations. Finally, there is another whole dimension of interior reality that is not dealt with by speaking of the empirical, intelligent, rational, and decisional levels of consciousness. There is a fifth level of consciousness that is a matter of being addressed by and in relation to God. There is the experience of mystery. There is the reality of falling in love with God. There is prayer, worship, mystical experience, the dark night of the soul, the living flame of love, the search for and discovery of the holy, the gift of the divinely originated solution to the problem of evil. Religious self-appropriation, obviously, is a matter of articulating what is going on at that fifth level of consciousness. The means of discovering oneself in one's relation to God are many: there are spiritual direction, retreats, various methods of keeping a journal, and so on. But what is important for us also to appr6priate is the manner in which experience at that fifth level of consciousness has an effect on other levels. The influence of God's grace moves downward in our consciousness. It changes our values (fourth level), so that it provides us with entirely new orientations for our decisions, and enables them to be more self-transcendent. It changes our view of the world, our vision, the way we understand and judge things (second and third levels), and provides us with a determination to under-stand thoroughly and to judge reasonably; and it brings about a harmony and peace at the level of inner sensation, a peace that "the world cannot give," so that our inner being and our bodies rest securely in the love of God. Symbols, Feelings, and Drama Such is the pattern of interiority that is discovered when one enters upon the way of self-appropriation: five levels of consciousness, each related to Jungian Psychology and Christian Spirituality: I / 509 the other, whether we move from~below upwards, or from above down-wards. And now, finally, we are able to locate with precision the region where Jung's discoveries become significant for spiritual development, especially for self-appropriation. For all of the operations that we are talking about--sensing, imaging, remembering (first level), inquiring, understand-ing, putting our understanding into words (second level), reflecting, weigh-ing the evidence, judging (third level), deliberating, deciding, acting (fourth level), praying, worshiping (fifthlevel)--all of these operations are per-meated by feelings. We have feelings about the objects of all of these operations. The operations themselves are always dramatic. When you try to understand, it is because you are confused. When you succeed in un-derstanding, the confusion ceases and you experience satisfaction, maybe even excitement. When you want to know whether you understand cor-rectly, it is because you are not satisfied with just a set of bright ideas; you want to get things right and not just go about spouting opinions. When you have to make a decision, the drama of the situation stands out clearly. Some decisions can be agonizing. All decisions have a great deal of affectivity accompanying them, for we are dealing in decisions with questions of value. And value is something we feel before ever we judge about it or act on it.z4 Finally, fifth-level religious experience has those peculiar sets of feelings that we call "consolations" and "desolations." In sum, we are not just structured conscious operators. We are~also the subjects of a drama, pre-cisely in and through these operations. There is a story to our operating, because there are feelings that permeate all of those operations. Let us focus a bit more on this drama, because it is more complicated than I have so far indicated. In addition to the desire to understand, there is also aflight from understanding (second level). I can flee insight just as passionately as I can pursue it. Moreover, I can resist the truth just as strongly as I can intend it (third level). I can try to escape responsible decision and live a life of ease or of drifting or of hiding my talents, just as persistently as I can conscientiously examine every situation to find the best course of action (fourth level). I can flee contact with God just as passion-ately as I can seek to find him and do his will (fifth level). ~ There are feelings that permeate not only genuine performance at each of the five levels, but also inauthentic actions at each step of the way. The ultimate drama of my life, in fact, is this drama of authenticity and inau-thenticity. The authentic person is the person who pursues understanding, who seeks truth, who responds to what is. really worthwhile, and who searches for God and his will. The inauthentic person is the person who flees understanding, who runs fi:om the truth, who resists further questions 241bid., pp. 31-33. 510 / Review for Religious, Volume 38, 1979 /4 about his or her decisions, and who tries to escape God. And those feelings never go away. They are present in the entire drama. They are precisely what make it so dramatic. What. then. are feelings? Feelings are energy-become-conscious. Feel-ings are a~matter of psychic energy. Feelings are the basic sensitive compo-nent of every human operation. Feelings make of spirituality a story. To know one's feeling is to begin to tell one's own story. Feelings are the drive and momentum of the life of the human spirit. Feelings join the spirit to the body in a conscious unity. There is one further aspect to this matter. Feelings always enter con-sciousness through being connected with some representation. Now, the, most basic form of representation lies in symbols. A symbol, Lonergan says, is an image of a real or imaginary object that evokes a feeling or is evoked by a feelingZS; what this means is that there is never a feeling without a symbolic meaning; never a symbol without a feeling. To name one's feelings is to discover the dynamic images, the symbols, that are associated with them. To have insight into one's feelings is to understand the symbolic association. To tell one's story is tomarrate the course of one's elemental symbolizing. And where does one's elemental symbolizing occur in its purest form, untainted by the biases that. in waking life, can lead us to distort our story? The place of elemental symbolizing is in our dreams. It is in the dream that we first are conscious, and it is in the dream that we find a "story" going forward that we cannot distort without being aware that we are doing so.z6 If we want to know our -story" the story of insight, the story of judgment, the story of decision, and the story of prayer--we can find it in our dreams. There is a psychic conversion that puts us into contact with that story. It affects us deeply once it has occurred. For it enables us to judge ourselves in our waking life as authentic or inauthentic in our pursuit of understanding, in our.seeking of truth, in our decisions, and in our search for God. In the next article I will situate Jung's psychology of individuation within this context of the discussion of self-transcendence, and, especially, of self-appropriation. In the third article, though, I will use this same frame-work to criticize .lung's psychology. For Jung did not have an accurate understanding of the structure of our operations as human subjects~ur understanding, our judgments, our decisions, and our search for God. His basic philosophical and theological standpoint did not take its stand on a notion of authenticity as self-transcendence. And this basic flaw renders his contributions to Christian spiritual .development very ambiguous until these contributions are transposed into some such context as I have tried to indicate in the present article. 251bid., p. 64. 26See Doran, "Dramatic Artistry in the Third Stage of Meaning," forthcoming in Lonergan Workshop 11, edited by Frederick Lawrence (Missoula: Scholars Press, 1979). "Matchwood, Immortal Diamond"-- Reflections on Death and Resurrection John Renard, S.J. Father Renard is on the faculty of St. Louis,University. A previous article of Father Renard was entitled "Islamic Spirituality" which appeared in the November, 1978 issue. With:the bitter:sweet clarity that came to him in his illness, ~ohn Donne wrote, "Therefore that He may raise, the Lord throws down.''~ The poet expresse_s a wisidom most of us would rather flee than surrender to; bui our flight from mortality is not always and necessarily a flight toward immortal-ity. Ernest Becket explains the dynamic of the "Jonah Syndrome" by saying that the fear of life often menaces human beings as relentlessly as the fear of death. The "Jonah Syndrome" involves escape from both the apex and the nadir of human potential. It issues in a frantic sear.ch for control of one's destiny to the smallest detail; it deems abstinence from the heights of ecstasy a fair price to pay 'for a shorter fall; it shuns the awesome lest it happen upon the terrible,z Both extremes of the fear ~eem to be rooted in a dread of extinction, whether as annihilation wrought by weakness confronting the ultimate ~This and all other selections of poetry quoted in this paper may be found in the.Norton Anthology of Poetry ('Revised, New York, 1975). "Hymn to God My God, in My Sickness," p. 251. 2Ernest Becker, The Denial of Death (New York, 1973). Term coined by Abraham Maslow; pp. 48 ft. 511 512 /Review for Religious, Volume 38, 1979/4 power, or as humiliation wrought by shame in the face of the ultimate glory. I would like to explore both of these aspects of the "Jonah Syndrome." First we will look at the extreme that presents itself more immediately, and which is a more readily recognizable feature of human experience. In that context we will talk of two preeminent characteristics of the experience of Weakness, Shame, and Mortality. Then we will turn to the experience of power, glory, and immortality. In both instances our guideg will be the struggle of great poets to comprehend, the insight of Paul into the incompre-hensible, and the example of Jesus' surrender to the "impossibility" of a life lived across the full spectrum, from being to nothingness and back. Weakness, Shame, and Mortality At the beginning of his chapter on "The Terror of Death," Ernest Becket quotes Sigmund Freud: Is it not for us to confess that in our civilized attitude towards death we are once more living psychologically beyond your means, and must reform and give truth its due? Would it not be better to give death the place in actuality and in our thoughts which properly belongs to it, and to yield a little more prominence to that unconscious attitude towards death which we have hitherto so carefully suppressed? This hardly seems indeed a greater achievement, but rather a backward step., but it has the merit of taking somewhat more into accou.nt the true state of affairs,a Two factors seem most to contribute to a sense of impotence and of the inability to achieve quite enough in one lifespan--and hence to the half-wish for immortality. They are, first, the feeling of time's inexorability, and, second, the conviction that to make a lasting name for myself I must make it for me alone, me the autonomous, me the independent. These twin cliffs of mortality both spell weakness and shame, for the sheer faces of time and of di~sire for self-fulfilment cannot b~ scaled head-on. Nevertheless, the summit is not entirely unattainable. It merely requires the acceptance of "time" and the rejection of encapsulation in oneself. John Donne writes in his "S.atire on Religion:" He's not of none, nor worst, that seeks the best, To 'adore, or scorn an image, or protest, May be all bad; doubt wisely; in strange way To stand inquiring right, is not to stray; To sleep, or run wrong, is. On a huge hill, Craggrd and steep, Truth stands, and he that will Reach her, about must, and about must go, Ahd what th' hill's suddenness resists win so; Yet strive so, that before age, death's twilight, thy soul rest, for none can work in that night. Hard deeds, the body's pains; hard knowledge, too "Matchwood, Immortal Diamond" / 513 The mind's endeavors reach, and mysteries Are like the sun, dazzling, yet plain to all eyes.4 The poet does not advocate pretending the mountain does not exist, nor does he counsel over-confidence as to its vincibility. He does suggest that the most important of attainments are precisely not those which can be attained, but rather those which are allowed to be apparent. It is a question of not denying the obvious, but' also of not taking the obvious for granted. Donne suggests further that mysteries are the very stuff of this life: one had best confront them now, for they set at death's twilight. Time itself is not the poet's nemesis here; the prospect of an untimely death is. As we shall see in the second section of this paper, John Donne found a solution to the problem of time's "unperturbed pace," in his hope of resurrection. As other poets attest, however, not everyone escapes the conviction that time is a vacuum. ,' The Emptiness of Time Many a great poet has written of the vain struggle to deny the marauding burglar of time access to his house. Scarcely a Shakespearean sonne~ but talks of Time's "fell hand," and his "bending sickle's compass," and of the "best jewel from Time's chest., hid." Time is "sluttish,'~ "wasted," "balmy.''5 The young John Milton reflected, "How soon. hath Time, the subtle thief of youth, stolen on his wing my three and twentieth year!" Time was for him, along with the will of heaven, his guide toward his mortal end.6 John Keats, also twenty-three, wrote in a similar vein of his fears that he might "cease to be before my pen has gleaned my teeming brain." His fearful reflections led him to stand alone on the shore of the wide world till Love and Fame sank to nothingness in the face of Time's inevitability.~ At twenty-seven, W. B. Yeats wrote "The Lamentation of the Old Pen-sioner." The aged and discarded man sits sheltered from the rain under a tree and reminisces about how he had once held the center ~f attention in fireside chats "Of love or politics, ere time transfigured me." Though young men once more prepare for combat, the pensioner's "contemplations are of Time thht has transfigured me." Though no woman now turns to look upon him, 'he summons up remembrances of loves past and concludes, "I spit in the face of Time that has transfigured me.''s In his magnificent "Fern Hill," the thirty-two year old Dylan Thomas wrote of his heedless youth when: Nothing i cared, in the lamb-wfiite days, that time would take me Up to the swallow throng.ed loft by the shadow of my hand, 'tNAP p. 246. 5Sonnets 64, 116, 65, 55, 106, 107, NAP pp. 212 ft. SNAP p. 323 rNAP p. 700 SNAP p. 918 514 / Review for Religious, Volume38, 1979 / 4 In the moon that is always rising, Nor that riding to sleep I should hear him (Time) fly with the high fie!ds And Wake to the farm forever fled from the childless 'land~ Oh as I was young and easy in the mercy of his means, Time held me green and dying Though 1 sang in my chains like the sea) ,~ Thomas compressed an entire lifetime into the image of a day, born with the birth of the sun and dying forever under an ever-rising moon. Time was his master: the poet both knew it too,well and, denied it. He was green, but dying; fettered, but singing as though free as the sea. ~ The Fullness of Time Jesus, too/was keenly aware_through his life of the. imminence of an auspicious, even ominous, hour. John's Gospel portrays Jesus early in his public ministry as conscious that hishour would come soon, but had not yet (Jn 7:6 and 30). His later recognition that "the hour has come for the Son of Man to be glorified" occurs at.the theological, literary, and even geo-graphical center of John's Gospel (Jn 12:23). It is preceded immediately by. the raising of Lazarus and Mary's anointing of Jesus for burial, .and it is followed immediately by the analogy of the grain of wheat that ~must die. in order to give life. In the Synoptics, too, this crucial hour's striking marks the turning point in Jesus~ life, the fullness of his time. In the Synoptics, however, the theological, literary, and geographical pivot is signalled by Peter',s confession.of Jesus as the Christ and Jesus' decisive reorientation for the journey to Jerusalem (Mr 16:13if; Mk 8:27ff;, Lk 9:18ff). Mark, Matthew, and Luke indicate that it is Peter who is troubled, most of all, by Jesus' prediction of his death, and who tries to dissuade Jesus from his intended course. John, on the other hand, more insistent than the SynOptics on Jesus' awareness of his "tim~ and hour," emphasizes Jesus' own anguish that his time has now come: "Now is-my soul troubled. And what shall Isay? 'Father, save me from this hour'? No, for this purpose I have come.to this hour's' (Jn .12:27). It is an hour of glor.y, but not for Jesus "personally." It is the hour in which his Father's name will be glorifie~l again (Jn 12:28), At this juncture we turn to the second factor that .makes human mortality seem so impotent and dishon6rable--the forever frus-trated yet die-hard desire to make a name for oneself alone. Making a Name: The Delusion of Self-Proclaimed Glory Several years ago a cartoon in a national magazine depicted a handsome young couple in togas seated in an idyllic lakeside glen. The young man gazes into the mirror-smooth lake, and the lady asks, "Is there., someone else, Narcissus? . Everyone," notes Ernest Becket, "enjoys a working aNAP pp. 1166-7 "Matchwood, Immortal Diamond" / 515 amount of basic narcissism,"~° which amounts to a drive for self-protection and self-creation. The more that drive becomes the central life project, however, the moreoenslaving and suicidal it becomes. Chapter two of the Letter to the Philippians is the New Testament's most remarkable.state-ment of Jesus' surrender of his own name for the glorification of his Father's name.~::'He did not count equality with God a'thing to be grasped., but emptied~ ~himself, taking the form of a slave being born in human likeness. And being found in human form he humbled himself and became obedient unto death, death on a cross': (Ph 2:6-8). By "becoming sin who kflew no sin" (2 Co 5:21), Jesus engaged in the ultimate ec-stasy. He rejected the Godly power which alone is immune to the need for striving, in favor of human weakness with its constant struggle for freedom. He rejected the Godly glory which alone is~truly autonomous and peerless, in favor of the shame of common slavery. Power and glory in God are Godly; in human~beings they are merely the produc't of self-aggrandizing,, narcissistic wishfulness. Power and glory in God are His awesomeness and attractiveness; in human beings~they are a pathetic grasp-ing after invulnerability and control, needlessness and Unrelatedness, free-dom from risk.~ That, in the. words of Shakespeare, amounts to "Th' expense of spirit in a waste of shame. . lust in action. In his choice of slavery and emptiness Jesus had even to divest himself of the faintest hope that it would all' have world-redeeming consequences. He had to abandon himself unreservedly to the powerlessness and anonym-ity of the human condition. The colossal irony of his surrender is that, because Jesus forsook his, own name and status, "God has highly exalted him and bestowed on him the name which is above every name, that atthe name of Jesus,every knee should bend., and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Ph 2:9-11). A classic of Chinese tradition called the Tao te Ching spe.aks simply and insightfully of the nature of this paradox: Reality is all-embracing. To be all-embracing is to be self-less. To be self-less is to be all-pervading. To be all-pervading is to be transcendent.~3 Paul elucidates further~ the'implications ~of Christ's self-lessness ~or us. Thb',~ib~e~'ness of self-~areservation must "yield to the folly' of the Cross, "For~tlie. fo61ishness~ of God is wiser than humankind, and the Weakness of l°op. cit., p. 22 ~For further excellent discussion of power and autonomy, see John Dunne's The Way'of All the Earth (New York, 1972), pp. 4-26. ~aSonnet 129, NAP 216 ~aChang Chung-yuan, Tao: A New Way of Thinking (New York, 1975), p. 42. 51!5 / Review for Religious, Volume 38, 1979/4 God is stronger than humankind." Self-proclaimed power and glory must yield to a confession of "shame and confession," as in the meditations on sin in St. Ignatius' Spiritual Exercises, for "God chose what is low and despised in the world, even things that are not, to bring to nothing things that are" (1 Co .1 and 2, quoting 1:25, 27). Jesus' own acquiescence in the arrival of his "hour" and his preference for namelessness led him to the folly of the Cross, that our "faith might rest not in human wisdom, but in the power of God" (1 Co 2:5). And all the heavenly host shouted: "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and giory.~. And the four living creatures said, 'Amen'" (Rv 5:12, 14). Power, Glory and Immortality If reflection on the ravages of time and change is a common theme in the great poets, musing on what may lie beyond death are no less prominent. "Death once dead," says the Bard, there's no more dying then.''14 Shake-spearc's is a rather cold resignation in that poem. A more hopeful note is heard in Wordsworth's "Intimations of Immortality": 0 Joy! that in our embers Is something that doth live, That nature yet remembers What was so fugitive.15 Another facet of "nature's memory" is the subject of "The Root Cellar'" by the twentieth-century poet Theodore Roethke. Observing nature's stubborn refusal to become extinct, he tells of how in a lowly earthen dungeon all things strain after survival. In that cellar "Nothing would give up life: Even the dirt kept breathing a small breath."16 In "The Far Field," Roethke writes of how "All finite things reveal infinitude." I am renewed by death, thought of my death, The dry scent of a.dying garden in September, The wind fanning the ash of a low fire. What I love is near at hand, Always, in earth and air.1~ The same W. B. Yeats who had written about the Pensioner who spat in the face of Time, later wrote a play called The Resurrection. The p~lay climaxes with a song about the demise of the ancient rites at~the appearance of the Risen Christ who now stands on the stage. The song is a different kind of reflection on how the passing of time exhausts human power and glory to make way for Christ's power and glory: t4Sonnet 146, NAP :p. 217 ~SNAP p. 603 ~6NAP p. 1131 ~TNAP p. 1138-9 "Matchwood, Immortal Diamond" / 517 Everything that man esteems Endures a moment or a day.: Love's pleasure drives his love away. The painter's brush consumes his dreams; The herald's cry, the soldier's tread Exhaust his glory and his might: Whatever flames upon the night Man's own resinous heart has fed.Is Few poets have prayed in our tongue more fervently than John Donne. In the"Holy Sonnets" Donne vacillates between terror in the face of death and the hope that death will lose its sting and concede victory to the Resurrection. "Thou hast made me, and shall Thy work decay?" he asks his Lord.~° Ever awareof his need to ask forgiveness, the poet exhorts the angels to trumpet into resurrection all mortal humanity "At the round earth's imagined corners.''2° Donne then becomes a seventeenth century Paul in one of his best known sonnets: Death, be not proud, though some have call6d thee Mighty and dreadful, for thou are not so; For those whom thou thinkst thou dost overthrow Die not, poor Death, nor yet canst thou kill me. From rest and sleep, which but thy pictures be, Much pleasure; then from thee much more must flow, And soonest our best men with thee dO go, Rest of their bones, and soul's delivery. Thou 'art slave to fate, chance, kings and desperate men, And dost with poison, war, and sickness dwell, And poppy' or charms can make us sleep as well And better than thy stroke; why swellst thou then? One short sleep past, we wake eternally ' And death shall be no more; Death, thou shalt die.2~ For the original Paul, all that the poe.ts have hinted at, pined for, groped after, and, perhaps, found, is embodied in Christ as image of the invisible God. Christ "reflects the glory of God" and "sustains the universe by his word of power" (Heb 1:3). By that word we are "strengthened with all power, according to the glory of his might" (Col l:l l). The "small breath" of the earth in Roethke's "Root Cellar" is the treasure we carry "in earthen vessels, to show that the transcendent power belongs to God and not to us." We carry in our bodies "the death of Jesus, so that the life of Jesus may also be manifested in oOr bodies" (2 Co 4:7, 10-11). Our universal experience of being "thrown down" in the wasting of our outer nature can-not quench'Wordsworth's "embers" of renewal in our inner nature (2 Co 4:16). It is merely a thorn in the flesh, a reminder that God's "power.is made ~SNAP pp. 927-8 19Sonnet I, NAP p. 248 2°Sonnet 7, NAP p. 249 ~Sonnet 10, NAP p. 250 51~1 / Review for Religious, Volume 38, 1979 / 4 perfect in weakness." For that reason Paul could happily boast of his weakness so that the power of Christ might rest on him (2 Co 12:9). The exultant herald's cry and the victorious soldier's tread exhaust their power and glory. Christ's defeat on the cross manifests his all the more, "For he was crucified in weakness, but lives by the power of God." As a result, Christ now deals with us not in weakness, butin power (2 Co 13:3-4). Paul therefore prays that he be able~ to accept his humanity and its impo-tence, in order to~ know Christ and the, power of his resurrection, which will "change our lowly body to be like his glorious body, by,the power which enables him even to subject all things to himself" (Ph 3:8-H, 21). The Apostle prays for,us, too, that we might share in that power and glory and life. Speaking of his own suffering as the glory of the Ephesian Christians, Paul prays That acc6rding to the riches of his glory he may grant you to be strengthened with power interiorly through his Spirit. ; that you, being rooted and grounded in love, may have power to comprehend., the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled with all the fullness of God. Now to him who by the power at work within us is able to do far more abundantly than all we ask or think, to him be glory . (Ep 3:13-21). Paul further clarifies the nature of the revivifying power of Christ's love as he describes the different degrees of glory proper to the various earthly and heavenly bodies. Using the same metaphor of sowing and growth suggested in Ephesians in the words "rooted in love," the author writes in 1 Co 15:42-3: "What is sown is perishable, what is raised is imperishable. It is sown in shame, but raised in glory. It is sown in weakness, but raised in power." The full mystery and many-sided paradox of how weakness becomes power; shame glory, and mortality immortality is beautifully summed up in John Heni'y Newman's Parochial and Plain Sermon entitled "The Cross of Christ, the Measure of the World." Newman says that the Cross has brought together and made consistent all that seemed discordant and aimless. It has taught'us how to live, how to use this world, what to expect, what t~ desire, what to hope. It is the tone into which all the ~trains of this world's music are ultimately to be resolved.22 To resolve th~se discordant strains, Chris~ endu,red,every paradox. To teach us how to live with ambiguity and in~.security, Christ put mystery in place Qf what we would otherwise try to solve as a mind-teasing puzzle. To unburden us of the curse of the Law, Christ became accursed o~n the Tree. To obtain for us that which we most grasp at, Christ unhanded ~l~i. To transform our folly into wisdom, Christ became foolishness. To free us from sin, Christ became sin. To loose the bonds of our servitude, Christ became 22Parochial and Plain Sermons, London, 1875, Vol. 6, p. 85. ° ~ "Matchwood, Immortal.Diamond" / 519 a slave. To empower our impotence, Christ became weakness itself. To ransom us from bankruptcy, Christ became poverty. To glorify our dis-honor, Christ became shame. To fill our vacuum, Christ emptied himself. All of which prompted G. M. Hopkins to write in his poem, "That Nature is a Heraclitean Fire and of the Comfort of the Resurrection": "In a flash, at a trumpet crash, ! am at once what Christ is, since he was what I am, and this Jack, joke, poor potsherd, patch, matchwood, immortal diamond, is immortal diamond.''23 23NAP p. 905 Now Available As Reprint An Apostolic Spirituality~for the Ministry of Social Justice by Max Oliva, S.J. Price: $.50 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 St. Luke's Use of the Temple Image Frank X. Reitzel, C.R. Father Reitzel is a member of the Congregation of the Resurrection who has spent most of his active years in his priesthood teaching English literature at the high school, university and seminary levels. He has also done considerable work in counseling, spiritual direction and retreat work. Presently he is on a sabbatical leave doing research study at the Gregorian University in Rome. His address on leaving Rome will be: Resurrection College; Westmount Road North, Waterloo; Ontario, Canada N2L 3G7. Father Reitzel hopes that the present article will form the chapter of a projected book on the concept and image of the Temple as a means of prayer. Part I he Odyssey is most often mentioned as the classic example in literature of the use of thenliterary device or symbol of a journey within which to frame a story. It is important, however, to remember, that every journey has a goal or end to be attained. For Ulysses it was to return to his homeland and there to lay rightful claim to his kingdom, his queen and his home. The traditional name for such a story is epic. St. Luke's Greek cultural back-ground is sufficient evidence on which to base a presupposition that he was familiar with this story form of a journey ending in a kingdom reclaimed. Both his Gospel account and The Acts of the Apostles have epic qualities built on the basic image of a journey. The intention of this paper, however, is to focus attention on the goal of that journey, the Temple at Jerusalem, as Luke uses it in his Gospel in order to show that an awareness of this image can aid a reflective and prayerful reading of the text of the third gospel. The journey theme and the Temple image are equally evident in Acts; but I shall refer to these only in passing. 520 St. Luke's Use of the Temple Image / 521 The Journey It is now generally accepted that the journey theme is an important factor, in the literary structure of Luke's version of the story of the life, death and resurrection of Jesus of Nazareth. In every epic the arena of the journey is vast, sweeping from one end of the known world to the other; for Jesus it really begins in heaven and ends there. The action that takes place on earth within the limits of time and space tells of his journey from Nazareth to Jerusalem. At Jerusalem is the focal point and goal of the journey, the Temple. By using principles of literary criticism we can discover that Luke has artistically placed his references to the Temple at significant places in his narrative. I suggest that the position of these references clearly and deliber-ately divides the text of the Gospel, for artistic and meditative purposes, into a five-part structure that is similar to that of classical epics and dramas. Paradise Lost, for example, is constructed in twelve books or movements in which the poet John Milton retells the tragic story of the loss of paradise by Adam and Eve. The number twelve, referring to the twelve months of the year, symbolizes a full-life span or a life's journey. In his second epic, Paradise Regained, Milton uses the more compressed five-movement structure to tell the story of.Christ's cosmic struggle with Satan. In every case the artist freely chooses what he considers to be the proper and fitting frame for his work or story. In order to enhance his retelling of the inspiring story of Jesus that had been-handed on to him Luke employs a similar five-part structure. Later, in his account of the beginnings of the Church, he describes the missionary journeys of Peter and Paul in a two-part structure similar to that of many modern dramas. Moreover, in both works Luke uses carefully placed refer-ences to the Temple at Jerusalem as a central image which unifies the structure and the story of the Gospel as Luke presents it to us. An aware-ness of this image and its function can aid us in using Luke's Gospel as a guide to prayer and a means of personal growth. Reliable Scripture scholarship has shown that the author of the third Gospel was a man of Greek birth and culture who wrote for a Greek Christian audience. Like Paul (arid like ourselves) Luke had not been a contemporary eye-witness of Jesus. He had learned and been inspired by the story of Jesus as he had received it from the apostolic eye-witnesses such as Peter. He wrote to Theophilus, to persons of similar culture and background, that is, to all those like Theophilus in the world. But if we are his audience why does he use the center of Jewish worship as one of his main images? The Temple Image Temples have played a pa.rt in almost every culture; but they differ in one significant feature from the Temple at Jerusalem. A temple for all 522 / Review for Religious, Volume 38, 1979/4 pagans (gentiles) was a holy place; it was the house of the gods. But for the Israelites, Yahweh, the One True God, actually manifested his presence in his chosen dwelling place on Mount Zion. The Israelites were prepared and they were often called upon to protest that belief with their lives. They did not just casually believe this--they knew that God dwelt in their midst. No matter where he might be, the devout Israelite could face east to the Temple and enter into prayerful communion.with his God; he could experience an immediate and personal realization of the presence of Yahweh. The ideal, of course, was to make the journey to Jerusalem and there actually present oneself to God, as he had. commanded: "Three times a year all your men-folk must present,themselves before the Lord Yahweh" (Ex 23:17)? Similar references to. this belief and practice in the Old Testament are numerous. The visions of many of the prophets took place in the Temple. It was there that Isaiah (Is 6) and Jeremiah. (Jr 1) w.ere commissioned by God to go forth on their prophetic journeys to .his people. The prophet Amos had condemned the unjust and unprayerful uses that some people made of the place of worship, emphasizing, thereby, that God',s presence, not the bricks and mortar, was of importance. Whenever his people turned to false gods and rejected him, Yahweh abandoned them and their Temple. Each time in history that the bricks-and-mortar temple was destroyed it graphically symbolized Yahweh's displeasure with his ~.people and his ab-sence from them. Through the psalmist as through the prophets, Yahweh insisted that the Temple was sacred because he chose to dwell there. He promised to be with his p.eople as long as they were faithi'ul to him; if they betrayed him, he would withdraw his presence and the Temple, no longer sanctified, would be destroyed. That history and thai faith, were a part of the Judaeo-Christian heritage handed on to Luke. That is evidenced by the fact that his Gospel ends,with the statement that praying and worshipping in the Temple at Jerusalem continued to be a normal practice of Christ's followers after the ascension. And at the beginning of Acts Luke indicates that the same mentality and practices continued to prevail. The disciples, he tells us, went up to the Temple each day at the prescribed liturgical hours to pray (Ac 2:46; 3:1). A shift was beginning to evolve, however; Luke says that for "'the breaking of the bread" they met in private homes. They were Christian-Jews; though a gradual change was "taking place in their worship, they had n6t broken away from their Hebrew. Temple-centered roots. That break would Occur later. But at the time of Luke's writing the Temple was still regarded as the House of Prayer, the place where God made himself manifest among his l~eople. ~Biblical quotations in this article have been made from The Jerusalem Bible (New York: Doubleday & Co., 1966); and from The R. S. 'V. Interlinear Greek-English New Testament, by Rev. Alfred Marshall (London: Samuel Bagster and Sons Ltd. 1978). St. Luke's 'Use of the Temple Image / 523 The Literary Structure It is perfectly acceptable in literature to use poetic devices to emphasize certain features of the text. Luke artistically uses repeated references to the Temple.in order to draw the listener or reader to a more reflective and prayerful attention,to the words and the story action o,f his Gospel. Luke's story of Jesus of Nazareth, which has as one of its themes the struggle between good and evil, is based on a five-part.division. An aware-ness~ of this structure and its main themes can assist us in a reflective and prayerful reading of this account of the gospel. It is important to note that this dramatic and reflective outline (given below) does not run counter to nor violate the exacting topical outline that exegetes suggest for study of the text. This literar~y and meditative approach emph~asizes the dramatic quali-ties of the cosmic struggle between Christ and Satan and recognizes the artistic unity in Luke's use 9f the Temple as a focal image. An Outline For Meditation For careful study of the text, commentaries generally outline Luke's Gospel in the following way:2 ~ (1) The Prologue 1:1-4 (2) The Infancy Narrative 1:5--2:52 (3) The Preparation for Ministry 3:1--4:13 (4) The Galilean Minis~try 4:14---9:50 (5) The Journey Na~ative .~ 9:51--19:28 (6) The Jerusalem Ministry 19:29--21:38 (7) The Passion and Glorification 22:1--24:53 ¯ This can be a valugble g~u.ide to discover what Luke tells us about Jesus, his teaching and 'his ministry. It acknowledges the importance of the jour-ney, but only as a pan,of the outli.ne rather than as a theme throughout the entire gospel. According to his introduction, however,. Luke wrote for a prayerful and reflective audience in an artistic way so as to spark the imagination, the feelings,jthe.heart of his readers and to focus attention on the Person of Jesus in order to open their ears and eyes to respond as fully as possible to the message of the Lord as Luke presents it to them. Jesus taught his disciples that his 'message is best heard in prayer and the graces to respond to it best received in prayer. For such a prayerful consideration and use of Luke's text of the gospel I suggest the following outline. PROLOGUE: 1:1-25 ' (a) Introduction: why and to whom he writes. (b) Milieu: time and pl~ce. 2James A. Michener, The Source (Greenwich, CT: Fawcett Publications, 1967), p. 266. 524 /Review for Religious, Volume 38, 1979/4 Zachariah; the Temple scene, in the sanctuary. ACT I: Infancy: Prepare for life. Begins in the Temple: Pre-sentation. Introduces John the Baptist; then Jesus. Closes with the Temple scene. ACT II: Preparation For Mission: ~ Mission, decision, conflict. Career of John the Baptist; genealogy of Jesus. The temp-tations, ending with the Temple image. A hint that Jesus and Satan will meet again. ACT III: Journey and Ministry: Jesus, led by the Spirit, begins his journey toward Jerusalem; He commences his public teaching. A special mention of the Temple (18:10). The section closes with Jesus taking possession of the Temple. ACT IV: Temple and Contest: Jesus teaches daily in the Temple. His enemies plot to kill him. Example of the widow's offering. At night Jesus withdraws from the Temple to the Mount of Olives. 1:26-2:52 3:1-4:13 4:14-19:48 20:1-21:38 ¯ Act V: Conflict: 22:1-24:52a Passion, death and resurrection of Jesus. Signal phrase: "Satan enteri~d." Judas goes to the priests. Trial; condemnation; death. Veil of the Temple is torn. Resurrection and ascension. EPILOGUE: ~ 24:52b-53 The apostles begin their journey in the Tem-ple. The Good News for Prayer In my outline of Luke's gospel, I have indicated that each of the major divisions end witha'specific use of the image of the Temple. In every case of these references the use flows smoothly and naturally out of the thought and action of the story. Artistically, the Temple image serves the same purpose as a major refrain in a symphony or opera; the audience hears it in the background and is reminded~of a principal character or of the primary theme of the work. Like an organist, Luke is able to play on three manuals at once. He uses the image of the Temple, repeated at significant moments in his text, to weave into a unity the principal themes of the life story of Jesus of Nazareth. St. Luke's Use of the Temple Image / 595 The Temple image establishes the goal of the journey theme and gives it a continuity throughout the whole of the gospel as Luke presents it. Moreover, this image repeated at important instances in the narrative emphasizes and gives a continuity to the main theme of the story of Jesus: his life, death and resurrection. In the course of his journey to Jerusalem, Jesus makes allusions to and direct prophecies, of his death, and resurrec-tion, such as: "The. Son of Man" he said "is destined to suffer grievously, to be rejected by the elders and chief priests and scribes and to be put to death, and to be raised up on the , third day" (Lk 9:22). But it is the carefully placed references to the Temple that hold this theme of death and resurrection before our eyes throughout the text of this gospel. For at the end of each major section, designated in the outline above, when reference is made to the Temple something ends and something new begins; death and resurrection are symbolized. In the end the Temple of brick and mortar would be destroyed, as Jesus prophesied, to be replaced forever by the eternal Temple of the Risen Christ. Evidence in Greek Terms The literary prologue (1:9-25) ends with the priestly action of Zachariah in that sacred area of the Temple, the sanctuary, while the people wait outside praying. The events recorded in this episode are interpreted as a signal of the end of the Old Testament and the beginning of the New. It is significant that in the Greek text Luke uses the specific term "sanctuary" or "holy place" (naos) three times in this prologue as his reference to the Temple: (1:9;22). He does not use this term again until after Christ,s death on the cross when he, tells us dramatically, with the tearing of the veil of the "Temple" (naos), that the old has ended and the new has begun~(23:45). There are, however, some instances in the course of his narrative in which Luke makes reference to the Temple or to the sanctuary :with a more general Greek term "the house of God" (oikos theou), because the refer-ence at such times is not essential to the narrative structure. When, for example, Jesus speaks o.f. the prophet "who was murdered between the altar and the sanctuary" (Lk I1:5 l), Luke uses the Greek term, "the house of God" (oikos theos). When, however, the reference is made to the Temple proper and is essential to the narrative structure, he uses the precise Greek term the Temple (hieros). This is the word which he uses at the end of each of the major sections that I have designated as acts in the above outline, as well as in the last verse, the literary epilogue, of his gospel account. Accord, ing to scholars3 Luke.was following a reliable tradition in his use of these 3The Jerome Biblical Commentary, ed. Raymond E. Brown, Joseph A. Fitzmeyer, Roland E. Murphy (New Jersey: Prentice-Hall, 1968), p. 119, 44:19. (For subsequent notes this will be referred to as JBC.)--There is a°good outline of Luke's Gospel for meditative reading in The Gospel According to St. Luke. ed. Alois St6ger (London: Burns & Oates, 1969), two volumes. 526 / Review for Religious, Volume 38, 1979 / 4 Greek terms,, and should not be accused of inconsistency. Of importance in the present consideration,~ however, is Luke's use of the term "the Tem-ple" (hieros), with all its sacred and imaginative connotations from the Old Testament as well as its Christian ,associations with the life of Jesus. This is the" term which Luke uses when he refers to the Temple scene (2:46) with which he completes his narrative o'f~the infancy of Jesus. Simi-larly, he ends with this same Temple image what | have designated as Act II, which describes Jesus' preparation for his mission:" Jesus rejects the third temptation 6f Satan who had led him "to the pinnacle of the Temple" (4:9) and begins his public ministry. With one special excepiion (18:9-14), Luke does not use this precise term for the Temple again until the ehd of the third'section of his narrative (indicated as Act III)when Jesus enters the Temple and forcefully takes possession of it as his Father's house (19:45-46). In e~,ery case when Luke uses this term; we notice that there is an end and a beginning; the life-death-resurrection theme is symbolized in the Temple. At this part of the narrative (19:48) the actual suffering and death of Jesus are imminent, for the growing opposition of his enemies has become a calculated decision to destroy him. Throughout Act IV Jesus teaches daily in the Temple area (hieros); but at night for his own safety he withdraws to the Mount of Olives. He continueS to use the Temple for his mission, but he has begun to abandon it; it is no longer a place of safety for him. In Act V, his rejection of the Temple of bricks and mortar is completed in ~he violent tearing of the veil of the Temple (23:45) to signal the beginning of the reign of Christ. In the epilogue, Luke tells us that the apostles went to the Temple after the ascension of Jesus to await, in, prayer, their call to journey and mission. Each dramatic section of this outline of'the action 0f Luke's gospel closes with a precise use of the image of the Temple which, I ~uggest, holds up before the reflective reader the main theme 'of the life, death and resurrection of the story of Jesus. A reflective and careful exami-nation of even a few' of these sections will bear this out. The Prologue As Prayer ' Luke says that although his readers are familiar with the story of the life bf Jesus, he intends "to write an ordered account." I Shggest that his purpose is to write :an artistic and' meditative account of the Gospel in order to lead his refiders to prayer and a deeper consideration of the events o~ that story. The prologue (as I have designated it, verses ! to 25) can be used as a unit for prayer which inv~olves the whole person of th6 reader. For study purposes exegetes rightly identify as prologue 6nly the first ~our°verses~, because theseare writtenin very stylized and formal-Greek. That is proper to a formal introduction; but a literary prologue, besides'addressing the work to the~hudience, also links it to the past and gives.th'e~ audience some hints of the principal themes in the action that is to follow, The formal introduction, that is the first four verses, appropriately ,addresses the St. Luke's Use of the Temple Image / 597 Gospel to Theophilus anti to everyone who professes a love of God. Verses 5 to .7 make the link: this is not going to be. a Gr~eek story, but one set in Israel. The first personages to whom we are introduced are two of the finest people that culture and religion produced: "Both were just in the sight of God and scrupulously observed all the commandments and observances of the Lord" :(1:6). Every word of this quotation is rich in history, meaning and imagery. The word "just," often translated as "righteous," "worthy," -"virtuous," is a summary of the history of God's dealings with the Hebrew people. We should also be aware of the suggestive power of names such as Zachariah: "His name means 'Yahweh has remembered'.TM A note of tragedy is sounded with the words that Elizabeth was barren; but the author hastens to set his scene for the main action and to suggest his main themes. It is the solemn hour of, w9rship in the sacred dwelling place of the True God. It is one of the great moments of Zachariah's priestly career; he has been chosen by lot to offer the incense in the sanctuary. While the faithful outside continue in prayer, Zachariah is plunged into a deep mystical ex-perience. Luke's mention of the angel Gabriel (1:19) is regarded as a signal that the new age is about to begin? The same angel had commanded the prophet Daniel to tell his people that their exile and oppression were at an end and that a messenger would come to herald the advent of a new era (Book of Daniel, chapters 9 and 10). By drawing attention to several pa~al-lels between Zachariah's experience and that of Daniel (such as the evening hour of prayer and their being left speechless6) Luke implies that God is about to fulfill his promise and begin that new era. With this incident in the Temple Luke also symbolizes the coming to an end of the Old Covenant and the beginning of the New. This. of course, will be developed and made increasingly more clear as the narrative unfolds. For the moment, this is the hour for which the whole world has been waiting. God is about to enter into the history of man. By closing the prologue with a reference to the Temple (l:.22).Luke esta~blishes a pattern for his symbolizatio.n of a life-death-resurrection t.heme which will be repeated throughout the gospel-story at the end of each significant dramatic section. Use of Imagination in Prayer A studious reading of the Gospel is important to avoid mere flights of 4Theological Dictionary of the New Testament. ed. Gerhard Kittel; trans. G. W. Bromiley (Grand Rapids, Michigan: Wm. E~rdmans Publishing Co. 1965). For "hieros" see 111. pp. 221-247. For "naos". IV, pp. 880-890. (Subsequent references m these notes will be to Kittel.)~Klaus Baltzer, in "The Meaning of the Temple in the Lukan Writings.'" Harvard Theolog!cal Review (Misso~ula. Montana: Scholars' Press) 58 (1965), pp. 263-277. regards Luke's use of terms for the Temple as "inconsistent." 5JBC, p. 121, #44:27. 6JBC, p. 121, 4#44:28. Review for Religious, Volume 38, 1979 / 4 fancy, and the use of a good commentary can be of invaluable help. But,a prayerful approach through the use of imagination and other faculties will prevent the opposite errbr of regarding the Gospel as a mere intellectual exercise book. St. Luke's Gospel is a prayer book of the highest merit. But we must bring to it our whole selves as human beings; all our senses and faculties must be employed in our praying. The passage designated as the. end of Act II (2:41-52) is an exemplary unit of action and dialogue which can be momentarily lifted out of the context and used for meditation which involves our whole person in it. ThE opening sentences immediately direct our thought and imagination to Jerusalem and draw us into the journey of Jesus. "Every year" and "Passover" should be equally significant words to us as they were for the people of Jesus' own day. The first activity"is in the world of human, every-day affairs and should alert us to the fact that prayer begins and take~ place in the world of events, circumstances, and persons in the course of our daily lives. Hence, we take our place among friends and acquaintances, with Jesus and Mary. We, too, are going up to Jerusalem, to the Temple, for a joyful celebration. The text, of course, leaves the details of the visit to our imagination. Our prayer at this level might valuably draw us to dwell upon 'what happened at the Temple when Jesus celebrated his entry into adulthood. However,~that can only be surmised; we should not allow our-selves to be sidetracked by it. The text urges us to follow more closely; it puts the emphasis on what occurs after the ceremony of Jesus' Bar Mitz-vah, The return trip to Nazareth is usual and all that might be expected after aj0yful visit to the Temple. Again, it is the world of everyday experience. Jesus was not with his parents, but "they assumed he was with the cara-van." They were conscientious parents and looked for him. No panic is suggested in their action: "They sought him among acquaintances and relations." Where else would one look for a normal twelve-year-old boy who had just experienced the excitement of receptiofi into adulthood? However, "when they failed to find him," anxieties

Issue 27.1 of the Review for Religious, 1968. ; 21, CHASTITY AND LOVE Joseph J, Sikora, S.J. VIRGINAL TEMPLES Thomas Dubay, S.M. ALIENATION OF MANUSCRIPTS James I. O'Connor, S.J. COMPREHENSIVE MENTAL HEALTH PROGRAMMING John F. Muldoor~ 66 INDIVIDUAL FORMATION PERIODS William F. Hogan. C.S.C~ GROUP METHODS IN SPIRITUAL DIRECTION Quentin Hakenewerth, S.M. AUTHORITY AND RELIGIOUS LIFE J. M. R. Tillard, O.P. 104 LOVE HAS ITS PROPRIETIES Sister Mary Sheila, S.N.J.M. COMMUNITY AND MYSTERY AT MASS Robert A. Bagnato, S.J. THE JESUIT NOVITIATE Nicholas A. Predovich. S.J. 137 THE TERRITORIAL IMPERATIVE Sister Teresa Margaret, O,C.D 143 THE PIETY VOID Kevin O'Shea, C.Ss.R. 163 SURVEY OF R~)MAN DOCUMENTS 170 VIEWS. NEWS, PREVIEWS 174 'QUESTIONS AND ANSWERS 186 BOOK REVIEWS 1;12 121 EDITOR R. F. Smith, S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellavd, S.J. ASSISTANT EDITORS Ralph F. Taylor, S.J. John C. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. 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Orders for all the above should be sent to: R~vmw Foa REL~C~OUS; 6x2 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. JOSEPH J. SIKORA, s.J. Chastity and Love Recent* decades have seen a gradual change in theo-logical emphasis and perspective regarding various as-pects of human sexual love in the state of marriage. Four such aspects might be distinguished: pleasure, procreation, mutual help, and personal love and com-munion. While all four of these have in fact always been present in this sexual relation, though not necessarily in every case, until only recently the first three were most strongly emphasized. And of these three, procreation has been traditionally regarded as the "primary end" of marriage. But in recent years the fourth, with the help of modern psychological and philosophical studies, has come into much greater prominence, so much so that some have wished to treat it as in fact the really pri-mary end of marriage. In the light of the past teaching o{ the Church this seems quite impossible, but it is at least recognized now that this personal love and com-munion is not just something subordinate to the bio-logically procreative aspect of sexual life. Interpersonal communion among us is one of the pri-mary values of human life, and human sexual love is ordinarily the primary and fullest mode of this inter-personal communion. Sexual intercourse in marriage is the full incarnation of this sexual love in the manner connatural to the human person; it is at once a sign and expression of this love and communion, ~nd also a means of intensifying it still more. When intercourse reaches its natural term in procreation, the child himself is a yet further expression and sign of the mutual love of the parents and at the same time a new bond that joins them still more firmly in this love, now not only mutual but for .the child as well. Thus marriage and family life are most fully human, not at the level of mere biological activity, but at the level of human love and interpersonal * Since the writing o{ this article Father Joseph J. Sikora, S.J., has died; may he rest in peace. This article will appear in a posthumous book by Father Sikora on the theology of religious life to be published in 1968 by Herder and Herder. ÷ ÷ ÷ Chastity and Love VOLUME 27, 1968 4" 4" 4" .loseph .I. Sikora, S.1. REVIEW F~R RELIGIOUS 6 communion. The whole biological structure finally exists only in order to support such a life of persons in mutual knowledge, love, communion, and communication. From a purely biological point of view we might speak of the primary end of marriage and sexual intercourse as b~ing that of the biological species rather than that of the individual, and consequently of its being found in pro-creation rather than in the pleasure and good of the biological individual. Still, this could hardly be said in such a simple way of the domain of personal and inter-personal values that are found ;here. (But this is not meant to suggest any hasty conclu'sions about the thorny problem of contraception.) But if marriage is now understood primarily in its significance in the personal and interpersonal sphere (though without ever setting aside its biological as-pects), this must mean that religions chastity also has an altered significance. Religious chastity, of course, still entails the denial of the pleasures of sex, of the possi-bility of procreation, and of the various joys of married life. But this chastity must also mean that a primary natural mode of human interpersonal communion in love is also excluded. Metaphysical and theological reflection in this light reveals a .most serious problem with the ideal of religious chastity. We do not relate ourselves to God in the same direct manner in which we can relate to our fellow hu-man beings. In fact we come to know God through the analogical resemblance of His creatures to Him; and we understand the meaning of interpersonal love and com-munion with God through our understanding of human love and communion. But if we are, through chastity, to exclude from our lives the primary mode of such hu-man love, then how can we come to the most profound affective relationship to God? And yet the very purpose of religious chastity is to enable us, with the help of grace, to come to just such a deeper relationship of love, not only to God but even to our fellow men. It would seem, then, that religious chastity really defeats its own purpose. This problem has also another aspect. The two sexes are mutually complementary in many ways, and really need each other in order to achieve full human growth to maturity. Either one by itself lacks a certain complete-ness in the line of nature, in some manner is not yet a full person. Especially is this so in regard to the very dimension of interpersonal communion itself. But with-out this interpersonal communion one must remain to some extent closed in upon himself, and, so it would seem, thereby less capable of opening outward in the love of God. Still more, religious chastity tends, in the con-crete, frequently to close off even other modes of mutual human interpersonal affective relation, in the interest of avoiding possible dangers of undue attachment to another person and even of eventual sexui~l difficulty. But all this only appears to weaken the ability of the person to enter into any affective relation at all, even to God. There is in fact a fundamental openness to God---even in the natural order and .the structure of our finite being, but also in the supernatural order through infused faith, hope, and charity--that already exists prior to any hu-man interpersonal relation at. all. It is true that our su-pernatural life is thus intrinsically prior to and inde-pendent of any particular human relationships at all. But still, this supernatural life must make use of our natural knowledge, natural love, natural affective com-munion, in order to come to .some analogical understand-ing of the meaning of the love of God, and to those particular acts of prayer and action that fill out our super-natural life under faith, hope, and charity. "If anyone does not love his neighbor, whom he sees, how can he love God, whom he does not see?" Full human life, and even full human life with God, seems to suppose pro-found affective relation to other persons, and perhaps even complete sexual communion with another in mar-riage. Such considerations as the above have led some to consider seriously whether we ought to reverse the ideas of many centuries concerning the value of religious chas-tity as a means of entering into a more intense life of loving communion with God. They point out that hu-man persons are both spiritual and fleshly, that it is simply wrong for us to try to escape this fact about our being, that we must work out with the help of God our salvation in and through the world and in and through our bodies as part of this world and even of our being. And these latter points are, to be sure, valid enough so far as they go. And yet there is in fact an ideal of religious chastity; it remains one of the three evangelical counsels. It has had a long history in the Church, in pre-Christian times, and in non-Christian religions. Quite apart from the position taken by the Church in its regard, religious chastity could not but be regarded with a degree of respect because of this long tradition in its favor in widely varying cultures and religions. It would be some-what naive for us to think that the difficulties cited above are of themselves conclusive and that religious chastity has become an outmoded cultural and religious form. Chastity has some resemblance to religious poverty. Chastity and Love VOLUME 27, 1968 7 REVIEW FOR RELIGIOUS Again, there is a renunciation of the use and possession of some creatures in the .interest of a greater freedom of spirit in their regard. This ddtachment from creatures is thought to make attachment to God in love easier than it would otherwise be. At the same time, chastity like. poverty, tends to enable the one who embraces it to achieve a greater degree of order in his love, now his love of p~.rsons and not just of material things, and indeed also ,a greater degree of perfection in this love. Chastity by no means intends to deny the need of grace-elevated human love and communion, as well as of love' and communion with God through grace. But through the renunciation of sexual love, chastity prepares for a "mystical" love of God :and of all other persons in God. The meafiing of this "mystical" love will be explained in more detail.below. For the moment let it stand for a certain excess in intensity of" love that is so focused on God that everything else, is loved only in relation to Him. The dangers of .religious chastity for many persons have long been known in at least a general way. This way of chastity is not for everybody, nor even for most. "Let him take it who can." An already neurotic person-ality might look tO religious chastity as a way out of some of his problems, but in fact 0nly fall into further en-tanglements as a result of embracing' it. (And yet it is also possible for some neurotics finally to grow to ma-ture persons in a religious life of poverty, chastity, and obedienceS--but under enlightened direction.) It would be possible for one who embraces religious chastity to pervert its intention by so turning in upon himself as, to be completely unable to relate affectively with other peisons: Chastity here has been twisted into narcissicism. Or one could go not quite so far down this path, by mis-taking the renunciation of sexual love for a renuncia-tion of any intense human love of friendship at all. Such a person would be at least a stunted "personality, some-what'hollow, perhaps al~n'ost mechanical in his life and work. All these are serious .dangers to be avoided by careful direction of those who would enter upon the way of Chasiity. Theyare fhrther reasons, besides the strength of the basic human sexual-impulse, that chastity is not [or anyone and everyone--not even for" everyone wh6' might think he wants it. But with all this,, the theory of religious chastity is fundamentalIy Osound. It should lead, and most important it has led, to a higher degree of detachment and freedom of spirit in regard to material things and the desires of the flesh. It should provide, and has provided for many, the opportunity for a new height of affective supernat-ural communion with God, and also with all men in God. It.should offer, and has offered in fact, to many a greater freedom for their apostolic work for the kingdom of God. The Church has already taught in an irreformable manner the great value of chastity as a means in the love and service of~ God; in itself the state of virginity or chastity is superior to that of matrimony for this reason. We have the example of Christ Himself, of His Mother, and of many of the canonized saints. In the face of ob-jections concerning the "natdralness" of sexual union and of matrimony, we must first insist that the natural order is not all that is to be considered. In general, however, we must agree that successful human love-rela-tionships (that are also desirable and licit) do tend to favor supernatural life with God and with our fellow men at the level of the reflex articulation of prayer and at that of particular action. They are even dispositions in favor of a good basic moral option of charity under-lying all these particular thoughts and actions (merely negative dispositions if these relationships are not in-spired by grace, even positive dispositions if they are. in fact inspired by grace). But in order to understand fully the actual role of religious chastity in regard :to super-natural love it is necessary to adopt a quite different point of view. There is a love that is of'its nature a unique love, without the possibility of any simultaneous analogues in the same person. Of itself it is a once-and-once=only affair (though it is possible for one such love to give way to another in the course of life, or in the entrance to eternity). Jacques Maritain has distinguished, in his recent Carnet de Notes (Paris, 1965), between an amour d'amitid and an amour de 7olie, to bring out this point. It is possible for us to take advantage of his elaboration of this distinction a propos of chastity in order to better understand several aspects of chastity and its relation to our supernatural life of grace. But not everything in the presentation here is necessarily to be attributed to Maritain. Amour d'amitid, or ordinary love of friendship, is opposed to amour de [olie. Both of these would certainly have to be called love of friendship in a broad sense, since the amour de folie is a yet more intense form of love that goes still farther, beyond ordinary friendship. But we shall set aside for the moment all consideration of this amour de folie, and concentrate our attention upon various aspects of the ordinary love of friendship (amour d'amiti~)--such as ~is found to exist between hu-man friends and also between a person with sanctifying grace and God Himself. When such a love of friendship comes to its perfection + + + Chastity and Love VOLUME 27, 1968 9 4" 4" 4" .loseph I. Sikora, S.l. REVIEW FOR RELIGIOUS 10 (speaking only relatively, since such a.love could go on increasing without limit), there is profound affective communion between the friends. This communion also includes, both as a support and as a result, the mutual sharing of all their goods in communication and in other forms of mutual giving. All that belongs to one also belongs to the other. And yet it could not be said that each has given his whole self to the other, except by a metaphor. It would be quite possible for each to have other friendships similar to this and simultaneous .with it, at the same or even greater degrees of intensity of love and communion. Each shares all he has, but not all of his very self. There is a love of friendship similar to this between the human person with sanctifying grace and God. This friendship between man and God means that the man has a personal affective regard for, communion with, and commitment to God that does in fact go beyond what he might have for any human friends. This is only to say that he loves God above all things and would prefer to lose any creature rather than God and His friendship. Such a friendship with God already exists at the level of the basic moral option of charity; thus it might be found even in anonymous Christians who would not be able to articulate in their thought or ex-press so well in their particular acts (at least not in such a full and conscious manner) their actual profound love of God. Such anonymous Christians do not have the fully articulated faith of Christians in the Church but only an inarticulate faith-adherence to the saving good who is God. But those Christians who live in the light of articulated faith can cultivate relations with God even at the level of reflex articulation of thought and through the various particular acts that every concrete situation calls for. Such a fuller life with God, at the level and under the direction of reflex consciousness, wouldneces-sarily be understood and lived by analogy with one's experience of ordinary human interpersonal relations further illumined by the light of faith. Clearly, every licit form of experience of human love and interpersonal communion could aid in enriching one's life with God at this level. But if there, is analogy between friendship between men and that between man and God, there is also notable difference, It is true that such a friendship between man and God is simply compatible with profound supernat-ural human affection and friendship for other human beings. But at the same time supernatural friendship with God, in its roots in the basic moral option of char-ity, calls for ever greater entry by man into participation in the very life of God Himself. There must be gradual growth of the divine life' in man, a gradual assertion of its dominion over every aspect of the human life in man. And although natural human tendencies ~ontinne to assert themselves throughout human life until death, these tendencies must themselves be elevated ever more completely by grace--integrated ever more completely into the supernatural life in man--so that God may have an ever more complete dominion in the human spirit in supernatural faith, hope, and charity. Concrete human love continues in this life to have both elements, supernatural grace and natural tendencies that are not thoroughly and completely subjected to supernatural grace. But the fundamental tendency of supernaturally graced man is toward an immediate union and total communion with God that could not exist simply side-by- side with another such communion but rather must really come to dominate exclusively and in utmost inti-macy- so that God really does become the form in some manner of the human soul. This kind of communion with God will be communion with God as one's All, simply one's All. This communion is already realized in an incipient manner through sanctifying grace and the indwelling of the Trinity in the human spirit; but it will be realized more fully, and more clearly, in the light of the immediate vision of God in eternity. But if such a height of friendship with and total im-mersion into God in af[ective communion is not part of the ordinary course of human supernatural life until eternity, nevertheless the mystical writers testify that this tendency of the life of grace can be in fact more fully actualized even at present. God does become more completely All for and in the spirit of man in the "mys-tical life" and through "mystical love." (But these terms are used here simply as designating a special mode of interpersonal relation to God, without carrying the weight of any special ontological account of "infused contemplation" that would make a radical break between ordinary Christian spiritual life and the entire mystical life.) This leads to a consideration of the second mode of love noted above, the amour de folie, or, we may say, "love unto folly," We shall examine the general charac-ter of such a love and then note the two modes in which it can come to realization here below. This analysis will enable us to understand much better the precise role of chastity as a religious means toward fullness of life with God here below, and indeed also the role of the whole life of the counsels in this regard. "Love unto folly" goes beyond ordinary friendship. In it there is not only a complete sharing of goods but even ¯ a complete, unreserved, mutual self-giving. Such an + ÷ ÷ Chastity and Love VOLUME 27, 1968 11 ÷ ÷ ÷ Joseph ~. Sik~ra, S4. REVIEW FOR RELIGIOUS 12 abandon in the giving of one's whole self to another is only folly to mere reason. For reason sees the natural reference of every human love somehow to the self (in the natural sphere, and without consideration of the fundamental tendency of supernatural life). To mere reason, love must always be the love of a good that is good-for, a good that is good in itself but also a good for the one who loves. But in this love unto folly, this seems to be almost ignored by the one who loves; this is a love that goes beyond such categories of formulating and discursive reason, following a higher light of intuitive reason. And what is it that intuitive reason "sees"? It all depends on which of two directions this "love unto folly" takes. But for the moment we must confine our-selves to remarks about this love that are quite general. In this love there is fully exclusive affective commun-ion, not excluding other loves of friendship but com-pletely excluding any other love like this. This is love of the other as one's All. But we can have only one All, in whom we are totally absorbed and to whom we are totally given in all that we are and have. Such a love means complete communion Of spirit and complete open-ness to communication and all mutual giving. Needless to say, there would be no possibility of an analogical relation between two such loves in the same person simultaneously--there can be only one All for a person at a time, unless this person be the infinite God who gives Himself totally in all that He is to all men who will receive Him. But such a perfection of love as this could be found by man in either of two orders. There is a natural per-fection (capable also of elevation by supernatural grace) of such love. This is to be found in the complete mutual giving of man and woman in sexual love in marriage. This sexual love is finally and fully incarnated, sym-bolized, and at its peak of intensity, in its physical as-pect, in the act of sexual intercourse. But such sexual love is much more than this in the spiritual domain of affective communion and all that follows from this. In sexual love of this kind, in which one person gives him-self completely to the other in h~is whole being, there is the greatest other-centeredness that could be found in natural human love for another human being. It is to the other as to his All that he gives himself. We are of course speaking of the most successful human marriage relations and not of the failures; these latter remain all too possible, especially for lack of the ability to love in such a manner. This other-centered love is not without the radical reference to self that is the mark of every natural hu-man love to the extent that it is not elevated by and brought under the complete, and perfect dominion of grace. If one finds his All in another, this is still in the other as another self (and therefore finally as somehow good-for the sel~). This follows from the very meta-physical structure of natural human love. But at the same time the metaphysical structure of this natural sexual love, focusing on the other as fully another self--even as a part of one's integral being--also makes it to be the most fully other-centered mode of natural human love. Sexual intercourse is of itself expr.essive of this complete other.centeredness, of total personal giving in mutual communion. Such a love as this could clearly be only for one other at once. When such a perfect sexual love is elevated by supernatural grace, it retains the same basic characteris-tic, that each person is All to the other. But supernat-ural charity, as we have seen, gives a new further orien-tation and drive toward God and toward a fullness of communion with God. Some day the "love unto folly" of married persons must end, at least in eternity; for charity must fructify into complete loving communion with God now present in vision. Then He will truly become the All for everyone who is with Him. Rejoicing together in their supernatural friendship of charity, they will all see and love the Three who are much more than friends to them, who are their All, whatever else they may have besides. But even in this present life here below it is possible for men to arrive at a perfection of supernatural love o[ God that is in some ways parallel to the perfection of natural (and supernaturally elevated by grace) love in most successful marriage. This would be a "mystical love," as has already been noted above. As a mode of "love unto folly" it would be simply incompatible with the simultaneous presence of another such love as this. Only one other could be one's All at one time. Yet this love inspired by supernatural grace would not be a love for God only as "another self" (such as would be any mere natural love, with its radical reference to the self), but even for God as the transcendent and infi-nite Self, good-for Himself and also to and for His shared life of supernatural grace. The focal point of grace-inspired love is altogether outside oneself, even in the most radical sense. Such a love is never found iso-lated in the pure state in our present mode of being; there is also a (in itself neither sinful nor disorderly) natural element--a natural love--with it that retains an independent and radical reference to oneself in focusing upon what is good-for oneself. This element will, of course, remain even in eternal life with God; but there it will be completely integrated under the dominion of ÷ + ÷ Chastity and Lo~e VOLUME 27, + ÷ ÷ 1oseph J. Sikora, S.]. REVIEW FOR RELIGIOUS 14 supernatural life¯ Our progress in supernatural life here below consists in large part of the growth of this do-minion of supernatural grace even at present. In "mys-tical'love" for God, the supernatural aspect clearly be-comes more and more dominant; it is even possible for complete integration of everything else under the super-natural life to be achieved in the state of transforming union and the mystical hght. But such an intricate and refined analysis need not be carried any further here. What is of interest here is a more descriptive account of this supernatural mode of "love nnto folly." In and through such a love of man for God, God shows Himself more openly and enters into a more profound intimacy with the human spirit. In this love the real finality of supernatural grace in us emerges more into the light (though still in the obscurity of faith)--its tendency toward the complete dominion of God in the soul, as the center of every activity, through supernatural faith, hope, and charity. This supernatural mode of "love unto folly" is ultimately incompatible with another such simultaneous love in the order of human sexual relation, and indeed utterly transcendent in relation to such a sexual love in any event. There is therefore no possibility of analogiz-ing from such a sexual, human love in order to achieve an adequate reflex articulation of "mystical love" in thought or in particular day-to-day action. Passive con-templation, without the possibility of adequate active articulation must begin here; this is a way of renuncia-tion of means and a way of darkness for the spirit--in which it must be led by th~ Spirit rather than find its own way. Every articulation in terms of earlier experi-ence is now simply insufficient to express what is now felt, and no acts are in any way adequate to testify to the actnal intensity of this love. Only silence, and per-haps also the most intense apostolic activity, come any-where near expressing this personal devotion and intensity of affective communion with God and with Christ; and yet finally everything falls short. There are no patterns in human love available here, except those we find 'in the revelation of God--especially in Scripture--in the life of Christ, and in the lives of the saints. But each one who follows this way must follow it in his own unique manner, under the guidance of God. Still, it is not true to say that the earlier modes of expressing friendship with God in articulated thought and action simply disappear. Far from it. Common mo-rality always remains to be lived as perfectly as possible. Frequent articulated prayer goes right along with mys-tical prayer--articulation first in the liturgy of the Church but also in personal prayer outside the liturgical events. And as we have said, the modes of apostolic ac-tion still remain, perhaps now expanded both in variety and in scope. So also, it remains true always that many human interpersonal relations of the most profound affective nature will help to deepen awareness and understanding, aid in greater reflex articulation, and also contribute to inventiveness in our apostolic action among our fellows --as well as enabling us to carry out better the simple exigencies of that fundamental love of neighbor that goes along with any friendship, and afortiori such a friendship, with God and with Christ. Only one such human interpersonal relation is ex-cluded as incompatible with such a full love-relation to God; .this is the "love unto folly" that ordinarily should mark successful marriage. And yet marriage itself is not excluded here. Neither is sexual intercourse within mar-riage (though it is deprived of its full symbolism of com-plete mutual giving of self--how could one give himself wholly to two Alls?). Perhaps the true "love unto folly" that is "mystical love" is not ordinarily found in such cases; but who could collect and offer statistics in this matter? In any event this kind of supernatural "love unto folly" for God does'mean that a union in marriage be-tween "mystics" would have to be something less in itself than it would be if it were itself a "love unto folly" for these same persons. Of itself and apart from the con-sideration of special circumstances, perfect chastity would ordinarily be the "easier" way, more free of tension, for those who would wish to give themselves in such a manner to God. In this sense, chastity and the whole way of the counsels could be called the "ordinary way" of pursuing such a path of love of God. In the light of these considerations, the supernaturally motivated renunciation of marriage, of sexual inter-course, of sexual pleasure, is of itself a preparation (negative, or even positive) in the supernatural order for such a higher mode of love of God. This renunciation is such a preparation precisely in so far as it excludes the other mode of "love unto folly" that could only exist among married Persons and that would incarnate and symbolize itself in sexual intercourse. This renunciation is not of itself already the actual "achievement" (if we may so speak of what can only be a gift of God) of .a "mystical" love of God; but it cannot help but point toward and even call for such a relation to God. The whole life of the evangelical counsels tends toward this exclusive love of God that goes beyond mere friendship; and this kind of love of God does not seem really possible without something at least equivalent to what is ordinarily understood as the life of the counsels. 4. 4- 4. Chastity and Love VOLUME 27, 3.968 4. .]oseph .1. Sila~ra, Sd. REVIEW FOR RELIGIOUS ]6 The renunciation of sexual love that is called for by the life of: the counsels, and by ,evangelical chastity in particular, is of necessity more than just a renunciation of marriage and sexual intercourse. It requires also the renunciation~ of a large number of other intersexual rela-tions that ultimately tend toward the full relation of marriage and intercourse, and that would consequently endanger this ideal of chastity. But at the same time, many other modes of human interpersonal relation through affective regard and communion are not only open to but even very necessary for anyone who would preserve and grow in such an intense loving relation to God Himself. Our love for family, friends, brothers or sisters in a religious community, or in some instances perhaps for a wife, contributes in several important ways toward ~the full expansion and development of that love -"unto folly" of God. that still transcends them all. It would be well briefl~ to dwell upon these ways. As has already been pointed out before, such well-ordered relations of love: toward and communion with other human beings are analogues of human love for God. Even when ttiere is question of "mystical love" for God, these analogues still help to deepen and to support our partial and inadequate understanding of this relation to God and aid the ever inadequate articulation of our attitude in prayer. Such a "climate of human love," also elevated by supernatural grace, greatly facilitates those particular acts in relation to our neighbors toward which charity impels us. Even a natural love of others, com-paratively uninfluenced by the life of grace in us, could be a basis ~on which charity could buildbthough it could also be an obstacle to real supernatural charity by tena-cious resistance to the dominion of charity. ¯ Also, human love of the kind we are describing can remove very serious psychological obstacles that might otherwise be present, obstacles to the full appreciation arid. articulation, so far as possible, of our own love for God and for our neighbor, and also obstacles to the full appreciation, so far as possible, of God's own tender love and care,for us. If we had no feeling of ~being loved by anyone, how could we really appreciate in our human way, however inadequate, God's love for us? How could we really articulate a love for God, whom we do not see, if we cannot feel profound affective regard for other hu-man beings, whom we can see, or if we cannot articulate such a love for other human beings and express it in our various actions in their regard? We need both ,.the ex-perience of being loved by other human beings and that of loving them if we ale to be able to live any kind of articulated supernatural life that is expressed in partic-ular acts of love and care for:both God and man. It would, of course, be imprudent and even naive not to take account of the very real dangers to supernatural life that human love of this kind can create. It would be quite possible for one to grow in attachment to friends so much'that such friends come to stand alongside or even above God in the affections. It would be possible for one to fall gradually even into serious sexual diffi-culties. The great variety of human temperament makes it altogether necessary that no one simple standard of behavior should be required of or imposed upon all in regard to human friendships. But we must always keep a sense of perspective, ~an awareness that a certain amount of possible and remote danger should be tolerated in view of the greater good of full human development and fuller relation with God. In fact, our life of human love is very important indeed in Our religious life--and or-dinarily all the more so in those who follow the way of religious chastity. It would be altogether disastrous for the persohality if some distorted ideal of religious de-tachment were to succeed in crippling or killing our capacity for human love of other human beings. There is a certain amount of conventional nonsense regarding the saints. It is possible that some of them had no real human friendships; but the lives of the saints in general are full of examples of warm friendships, of saints surrounded even by a multitude of friends. Always they look toward a transcending of all such relations in their intense communion with God, but the richness and effectiveness of their human personalities in great part depend upon their capacity for human love. A chastity ¯ that would destroy this would make one much less than he was and would recall the words of Piers Plowman: "Chastity without charity will be chained in hell." But it must finally be understood that religious chas-tity does fundamentally orient the human person toward a love of God that goes beyond all other loves and is a true "love unto folly." Chastity, of all the counsels, points out most vividly the radically mystical purpose of these counsels. And yet if we have in most of this treat-ment emphasized the role of religious chastity as a prep-aration and disposition for a greater fullness of our af-fective love for God and man, this same chastity also has a very great value as regards the effective apostolate that should spring from such love, in all who are not living in a purely contemplative state. It would be well here briefly to note some aspects of this apostolic significance of religious chastity. Religious chastity is of itself a sign of the eschatolog-ical kingdom already here present through grace. It bears witness to the day when we shall come to the full-ness of supernatural life with God in which there will ÷ ÷ ÷ Chastity and Love VOLUME 27, 1968 ]7 REVIEW FOR RELIGIOUS 18 be no marriage or giving in marriage. It also bears wit-ness to the power of grace even here below. Such a wit-ness to the reality and primacy of the spiritual and supernatural life of love of God has its powerful impact in the world. In excluding the bond of married love, religious chastity frees one for the concerns of God, for a really universal apostolate in the love and service of all men. It gives a much dearer vision of both material and spiritual reality by freeing one from total absorption in and centering on the pleasures and partnership of sexual love. The human energy that would otherwise have been expended in such a love is now available for yet higher purposes. If chastity has been insufficiently appreciated in very recent years for its apostolic power as well as for its role in communion with God, it nevertheless lacks nothing of its perennial value. It is only necessary that we come to an adequate appreciation of the more profound under-standing of chastity and of the requirements for success-ful living of such an ideal, that has become possible in the light of the metaphysical and psychological real-ities already discussed above. Such a more adequate ap-preciation will not lead to the abandonment of the ideal of religious chastity but to an even greater perfection in its practice today. It is now possible to make a few sug-gestions concerning the concrete practice of chastity to-day in religious communities. There are many safeguards to religious chastity that are dictated in large part by common sense. Clearly these must still be learned and preserved, today as much as ever, not only in the course of education of new members of religious communities but later as well. It is unneces-sary here to enter into the details of such a program. Only naivete could question the reasons for segregation of sexes and restrictions surrounding this. The same is to be said as regards a somewhat larger area in which Chris-tian modesty would have to be exercised, larger than that for those in or tending toward the married state. But there must be adequate education for recognition of the real complementarity and mutually enriching role of the sexes in human life, for understanding their fundamental equality as well as their differing psychol-ogies. It is simply impossible today to carry on with modern youth and young religious a successful program of sex education that would not meet their more sophis-ticated desire for fuller understanding of themselves precisely as masculine or feminine and therefore as naturally related to their complement. This is no matter of simple education to the simple physical sexual struc-tures and functions. What is needed is much more, a real understanding of the proper psychological mystery of the other sex as well as of one's own. If such an under-standing is absent, there is a felt ignorance of life that can only cause many more and serious problems. With-out such an understanding, one is less a man or less a woman. Such a more elaborate "sex education" of novices and young religious must of course be conducted only in the context of a presentation of the real meaning of the sacrifice entailed by religious chastity. This sacrifice must be seen not simply as a privation endured for the sake of an ascetical "test"--to prove one's strength of char-acter but in its direction toward fuller union and com-munion with God in "love unto folly" and toward total dedication to apostolic concern. But once the meaning of chastity as directed toward greater love is seen, then the role here even of human love and friendship must be pointed out. The values of human friendship~for fuller spiritual life, for fuller human maturity, for better meeting of human problems --must be opposed sharply to the concept of an "isola-tion with God" that would perhaps more commonly tend toward a rather narcissistic preoccupation with one-self and one's subjective states. We must beware of pseudo-idealizations of the saints and of the rhetorical exaggerations of ascetical writers. The saints too were human like us and had the same need of friendship as we do. Human love enriched their lives just as it does ours. If we are to grow in our human capacity for love and the expression of love--the ca-pacity that is supposed for the actual articulation and day-to-day manifestation of our supernatural love for God and for our neighbor, then we must have the ex-perience of this love. Nor would it be enough to have this only as a past recollection from earlier life in the family circle and in the world. It is not difficult to dry up, to forget how to love in a human way, unless this capacity is renewed, stirred to new growth, by the con-tinuing interpersonal involvement of human friendship. In this regard it is well to approach with a somewhat lighter touch the problem of the so-called "particular friendship" that has so much preoccupied many spiritual directors of the past. There is a genuine problem here. There is question of an immature affective relationship that is far too much under the domination of an emotion that goes beyond all bounds. Such relations must finally be controlled or cut off. But at the same time, we must not allow ourselves to be stampeded through fear or excessive caution into looking for the simple removal of emotion and warmth from human friendship. This would be to aim at the ideal of a rather mechanical man ÷ + ÷ Chastity and Love VOLUME 27, 1968 19 ÷ ÷ ÷ Joseph J. Silurra, SJ. REVIEW FOR RELIGIOUS ~0 or woman, perhaps really incapable of any profound human love. Such a person would be "immature" in the sense that he or she was not allowed ever to grow to the full capacity for human affective relation to other human beings. Such a person would perhaps have some serious deficiency in dealing with other persons in the work of the apostolate and might find a relative impoverish-ment in his life of prayer and communion with God. Yet human love does have different characteristics in persons of different temperaments. Some are much more affective than others; some put much more emphasis upon practical and effective love that really does do, more than feel, good for other persons. Again, it is im-possible to set down any kind of uniform norms for such things. But the general implications of all that has been said are clear enough, it seems. Finally, it seems well to add a few words concerning the chastity of Christ, that chastity which always remains the model for every form of Christian religious chastity. Christ had, of course, the highest degree of "love unto folly" for His heavenly Father, and consequently for His Father's will. It is in this light that we should look upon His frequent resort to prayer in solitude. Hig Father was His All, here on earth just as in eternity. The chastity of Christ was therefore most congruous with His inner communion with God in the depth of His human heart. But in this union and communion with His Father, and flowing out of this very union and communion, He showed the most complete and tender love for all men, and especially for His very. own. A reading of John 13-17 would far surpass any words that could be added here to demonstrate this. Again we see this tender love when we look at Him, just a few days earlier, weeping over the death of Lazarus, or again, weeping over the city of Jerusalem. He was not the kind of mystic so totally absorbed in the One, or in the "divine darkness," or even in the "divine light," that He had no love to give and to manifest openly to His fellow men. Far from this, He radiated this love to all around Him, and especially to His very own. This lc;ve of Christ must be our own exemplar that guides our effort (aided by grace) just as it guides His own hand in drawing us to Himself and making us true instruments of His peace. THOMAS DUBAY, S.M. Virginal Temples "Wherever# a virgin of God is, there is a temple of God." z "Never has a golden or silver vessel been so dear to God as is the temple of a virginal body." ~ If consecrated virgins are the choicest portion of the Lord's flock,s and if they are the "marvelous sign" of the Church's sanctity,4 and if this Church is the temple of the indwelling Spirit-Sanctifier,~ we may not fail to devote some extended attention to the relationships found between the divine inhabitation and dedicated purity. The Church herself offers us her hand to guide us through this discussion, for if we may judge by her liturgical texts, she especially loves to contemplate her God resting in the virginal bosom. She prays, for example, on the feast of St. Gertrude to "God who has prepared in the heart of blessed Gertrude, virgin, a dwelling delightful for Yourself," ~ and on the feast of St. Cecilia she re-joices that "this glorious virgin always bore the gospel.of Christ in her breast nor did she cease day or night from divine converse and prayer., and her heart burned with a heavenly fire." r # Previous articles in this series were published in REVIEW FOR RE~AG~OUS, V. 26 (1967), pp. 20~-B0 ("Indwelling God: Old Testament Preparation"); pp. 441-60 ("Interindwelling: New Testament Com-pletion"); pp. 652-50 ("Indwelling Dynamism"); pp. 910-58 ("Eu-charist, Indwelling, Mystical Body"); and pp. 1001-25 ("Indwelling Summit"). z St. Ambrose, De virginibus, bk. 2, c. 4; P.L. 16:214. ~ St. Jerome, Letter 22 to Eustochium, n. 2~; P.L. 22:409. z St. Cyprian, De habitu virginum, c. 5; P.L. 4:445; Pius XII, Sacra virginitas, Acta Apostolicae Sedis, v. 46 (1954), p. 174. *Pius XII, Sacra virginitas, pp. 175--4. ~ Cor 5:16-7. ~ Roman Missal, Collect of November 16. ~ Roman Breviary, Responsory of Lesson 2 of Matins of Novem-ber ~2. Thomas Dubay, S.M., teaches at MaD, crest College; Davenport, Iowa; address: Box 782; BettendorL Iowa 52722. VOLUME 27, 1968 21 4. 4. Thomas Dubay, S.M. REVIEW FOR RELIGIOUS Aim oI Virginity: Indwelling God Establishing relationships between consecrated chastity and the divine inhabitation requires no straining of one's theological imagination. On the contrary, Sacred Scripture is quite replete with them. Basic to all of these relationships is the virginityqove orientation: a virgin is a virgin because of the great commandment. Throughout the pages of Sacred Scripture God-and-man intimacy is prominent, and central to this intimacy is love. Even in the old dispensation the love command-ment is clothed with a majestic solemnity and insisted upon with an impressive series of reminders to protect it from oblivion and neglect: Hear, O Israeli The lord is our God, the Lord alonel There- [ore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength. Take to heart these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates,s One day some centuries later a pharisee strolled up to this God become incarnate with a knotty problem. "Master," he wanted to know, "which is the great com-mandment in the Law?" 0f the many possible precepts scattered through the Law the Master unhesitatingly came up with the crucial one: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind." 9 This is man's main occupa-tion. It is also the reason a virgin is a virgin. The purpose of renunciation cannot be negative. Nothingness cannot motivate the will. Nor can it serve as a basis for a state in life. Dedicated chastity is not an escape from the burdens of marriage. It is not a flight from something tainted. According to Paul it is a total, efficient, unimpeded, liberating Self-donation to God. One remains virginal to give an undivided attention and love to the Trinity: "I would have you free from care. He who is unmarried is concerned about the things of the Lord, how he may please God. Whereas he who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit." 10 The virgin is a virgin that she may love undividedly. In pa-tristic thought the virgin is a person apart, a glory of the Church. Her love is supernatural, superhuman, unspeakably beautiful, immortal: s Dt 6:4-9. ~ Mt 22:36-7. xo 1 Cot 7:~2--4. In this marriage [to Christ] there is no tinge of passionate desire because the fervor of this holy love is nourished by a spiritual refreshment. O angelic and superhuman virtue found in menl O inexpressible splendor of a heavenly and eternal servicel Those who receive it contemplate in the flesh what they shall enjoy in immortality, for they choose the better par,t which will not be taken from them but rather will be perfectea in them. What they now preserve by deed inviolate, shall be rendered to them in an increased reward of a glorious immor-tality, u Such, too, is the thought of Pope Plus XlI: This then is the primary purpose, this the principal aim of Christian virginity: to strive solely after divine realities and to turn one's mind and soul to them, to seek to please God in everything, to think of Him eagerly, to consecrate body and soul entirely to Him. It is nothing but love that sweedy impels the virgin to consecrate entirely, her body and soul to the Di-vine Redeemer. With this idea in mind St. Methodius, Bishop of Olympus, places on her lips these charming words: "You Yourself are all things to me, O Christ. For You I preserve myself unta,!nted; to You I run, my Spouse, holding my shining lamp aloft.' It is love for Christ, surely, which prompts the virgin to flee into the shelter of her monastery and to remain there for life to contemplate and love her heavenly Spouse more easily and without hindrance.~ When she makes her dedication the object of a vow the virgin places herself in a particularly holy relationship to the Trinity she bears in her heart. This holy situation is brought about, first of all, by her more complete self-surrender. She gives to her God not only the acts by which she is pure but also her very being and faculties that are pure. Just as a man does well who gives the fruit of his orchard to a friend, but does even more if he gives the orchard together with its fruit, so a man does well to give the Trinity acts of purity, but if he gives his very being and powers together with his acts he does even more.~a The virgin's self-donation is complete. The virgin's relationship to God is enhanced by vow, secondly, because through her solemn promises she fixes herself permanently in the holy condition of being bound to the fountain of goodness.14 Being bound is not neces-sarily unfortunate. It depends on that to which or to whom one is fastened. Genuine lovers reckon themselves fortunate to be bound to each other in matrimony. When the virgin binds herself to Beauty by vow, she is in an enviable condition indeed. We may note by contrast that just as a mortal sin is tragic, but to be obstinate or fixed in ~1 St. Fulgentius, Letter 3 to Proba, n. 17; P.L. 65:331. = Plus XII, Sacra virginitas, pp. 165-7; see also Vatican II, Decree on Religious Li[e, n. 12; Decree on the Ministry and the Life of Priests, n. 16; Constitution on the Church, tan. 42, 44, 46. ~ St. Thomas gives this teaching and example in refcrence to vows in general, 2-2, q.88, a.6 c. It Ibid. + 4- + Virginal Temples VOLUME 27, 1968 23 ÷ ÷ ÷ Thomas Dubay, $.M. REVIEW FOR RELIGIOUS it is far more tragic, so also to be pure is angelic, but to be fixed in a pure union with the Trinity is far more angelic.1~ Spiritual Marriage ¯ So intimate is the love relationship between the virgin and God within that the Church has from the firs~ centu-ries seen a supernatural marriage in consecrated virginity. The doctor of virginity, St. Ambrose, fifteen centuries ~go put this relationship in as brief and lucid a gtatement as one could ask: "Virgo est, quae Deo nubit--she is a virgin who is married to God." x0 In the East St. Gregory of Nyssa, himself a married man but a great admirer of virginity, several times uses the expression, spiritual marriage, to refer to the celibate's union with God. Of it he says: "The soul who joins himself to the immaculate Spouse is bound by love to the true wisdom which is God." aT For St. Fulgentius Christ is the one Spouse and crown of all sacred virgins: This is the only-begotten Son of God, only-begotten Son of the Virgin also, the one Spouse of all sacred virgins, the joy, the beauty, the gift of holy virginity. He it is whom holy vir-ginity corporally brought forth, whom holy virginity spiritually marries, by whom holy virginity is made fruitful in order to persevere, by whom it is graced that it may remain beautiful, by whom it is crowned that it may reign gloriously forever.~ This same saint speaks of God "chastifying" or purify-ing the virgin into being His spouse: "Harken to the love of your Spouse in you; reflect on the loveliness of the Lord. The Lord is good in making you His handle/alden. This Spouse is beautiful who has purified you into being His spouse." 19 So truly did the.fathers consider the con-secrated virgin as wedded to God that they bluntly spoke of an unfaithful virgin as an adultress. Said Ambrose: "She who has espoused herself to Christ and has received the holy veil has already ma.rried, she has already, been joined to an immortal Man. Then if she should wish to enter a common marriage, she commits adultery." s0 Augustine's judgment was the same: "If a virgin marries [that is, one only physically a virgin], she does not sin, but if a nun (sanctimonialis) marries, she Will be con-sidered an adultress of Christ." 21 Pope Pius XII pointed ~ Mt 22:30. ~ le De virginibus, bk. 1, c. 8; P2,. 16:203. See also c. 5. 1~ De virginitate, c. 20; P.G. 25:301. rs Letter 3 to Proba, n. 6; P.L, 65:326. l~Ibid., n. 30 his; P.L. 65:336: "Attende igitur in te sponsi tui amorem, considera Domini pietatem. Plus est Dominus, qui te sibi fecit ancillam; speciosus sponsus, quite castificavit in sponsam;" ¯ o De lapsu virginis, c. 5; P.L, 16:373. ~Enarratio in Ps. 83, n. 4; P.L. 37:1058. out that already from the fourth century the Church's rite fdr the consecration of virgins was closely similar to her rit~ for blegsing earthly marriages.22 Even in today's liturgy the sainted virgin is called the spouse of Christ,2a and' the newly composed Mass for the profession cere-mony of religious women has the marriage theme running through it. If the law of praying is the law of believing, it is s!gnificant indeed that the Church has chosen to weave a supernatural wedding thread throughout the virgin's consecration to God.~4 In this most pure and heavenly marriage the virgin fi~ho has left all things for her spouse bears Him in her breast. This union is not only intimate, not only indis-soluble, not only personality-completing; it is a union that cannot be interrupted by death or clouded by the spectre of death. Divine revelation, speaks of God's rela-tiohship to any faithful soul as a wedded relationship, but in an additional way can these statements be understood of the consecrated virgin who will have no lover in her life but'Him.2~ Although Catholic Scripture scholars commonly understand the Song of Songs as expressing the intimate and incomparably beau'tiful love between God and man, it may be applied even more pointedly to this relationship between God and the virgin:2~ My lover is for me a sachet of myrrh to rest in my bosom .As an apple tree among the trees of the woods, so is my lover among men. My lover speaks; he says to me "Arise, my beloved, my beautiful one, and come!". "Let me see you, let me hear your voice, for your voice is sweet, and you are lovely." . Set me as a seal bn your heart, as a seal on your arm; for stern as death is: love, relentless as the nether world is devotion; its flames are a blazing fire. (Cant. 1:1~; £:8, 10, 14!, 8:6). Indwelling Spiritualizes the Temple Divine m~ste~es are all secret, wondrously hidden. Solne of them, ,.however, "we see (or think we see) more clearly than others. One of the most secret of the divine works is the manner in which the abiding Spirit conse-crates and even somehow spiritualizes the flesh bf His human temple. That He does is a fact of His own telling: ~ Plus XlI, Sa~ra virginitas, p. 166. ~* Vespers of a virgin. a Those who now deny a bridal relationship of the consecrated virgin to Christ should reckon with the fact that they are running counter to the plain'mind of tile Church. ~ Is 54:5,7-8; Song of S, passim; Eph fi:21-3~. We may distinguish in traditional Catholic thought four types of brideship with Christ: the Church, each Christian soul, the advanced soul enjoying the transforming union, the consecrated virgin. It is only the last who can share in all four, ~ The Church herself in using the Song of Songs for the profes-sion of religious women herself suggests that we so use it. + 4- 4- Virginal Temples VOLUME 2~, 1~,9 2~ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS "They who are according to the flesh mind the things of the flesh, but they who are according to the spirit mind the things of the spirit. You, however, are not carnal but gpiritual, if indeed the Spirit of God dwells in you ¯. Do you not know that you are the temple of God and that the Spirit of God dwells in you? It anyone destroys the temple of God, him will God destroy; for holy is the temple of God, and this temple you are." 27 Because the virgin particularly lives according to the spirit and minds the things of the spirit, she especially is spiritual and not carnal. And if she especially is spirit-ualized, it is indeed because the Spirit of God dwells in her. All men are holy and consecrated by this inabiding Fire, but especially is she who by her integral dedication "thinks about the things of the Lord that she may be holy in body and in spirit." ~s In an eminent manner may we apply to her the remarkable praise the Lord God bestowed on His people: "You were exceedingly beauti-ful, with the dignity of a queen. You were renowned among the nations for your beauty, perfect as it was, because of my splendor which I. had bestowed on you, says the Lord God." 29 Indwelling: Motive for Crystal Chastity If the very flesh of the human temple is sanctified, con-secrated by the presence of the Spirit, we can easily grasp the converse conclusion that this very presence is most fittingly honored by a crystal purity in the temple. When St. Paul comes to convincing the Corinthians of their great need for chastity, he lines up several doctrinal truths and caps them with the divine indwelling. First, the Christian's flesh is not a thing for itself; it is the Lord's: "The body is not for immorality, but for the Lord, and the Lord for the body." so Second, this body is to rise gIoriously one day as did the Lord on the first Easter: "God has raised up the Lord and will also raise us up by his power." 3XThird, this body is a mem-ber of the mystical Christ and is therefore to cling to no sinful partner but to the Lord Himself: "Do you not know that your bodies' are members of Christ? Shall I then take the members of Christ and make them members of a harlot? By no means[ Or do you not know that he who cleaves to a harlot, becomes one body with her? 'For the two,' it says, 'shall be one flesh.' But he who cleaves to the Lord is one spirit with him. Flee immorality." a~ ~ Rom 8:5,9; 1 Cor 3:16--7. = 1 Cot 7:34. ~ Ez 16:1~-4. ~ 1 Cor 6:13. m 1 Cor 6:14. ~ 1 Cot 6:15-8. Lastly, this body is the very temple of the Holy Spirit bought at the price of the Lamb and thus precious in its value: "Or do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God, and "that you are not your own? For you have been bought at a great price. Glorify God and bear him in your body." as The conclusion is clear: rejoice this abiding God by your prayer and your purity. This, indeed, does glorify Him in your body. Indwelling Converse and Virginity It consecrated virginity occupies so singular a place in the supernatural economy that its representatives are the choicest portion of the Lord's flock and are wedded to their God, we should expect that it would be somehow bound up in a unique intimacy with this God. We should expect that the virgin possesses some advantage in con-versing with her Spouse that the non-virgin does not pos-sess. The data of divine revelation bear out our expecta-tion, for St. Paul tells us that together with the undivided heart the reason a virgin is a virgin is that she might pray unimpededly to her Lord: "The unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body andin spirit. Now this I say for your benefit, not to hold you in check, but to promote what is proper, and to make it possible for you to pray to the Lord without distraction." 34 Catholic tradition traces a long history in its apprecia-tion of the relationship between virginity and contempla-tion. Gazing upon the loveliness of the Lord is the virgin's one occupation: When you begin to seek Him, 0 virgin, I-Ie is present, for ¯ it is impossible that He should be absent from those who de-sire Him.Pursue Christ, 0 virgin, in your light, in your holy meditations, in your good works that shine before your Father who is in heaven. Seek Him at night, seek Him in your cell because He comes at night and knocks at your door. lie wishes you to be watching at all times and to find the door of your heart open. See to it, 0 virgin, that you diligently de-vote yourseff to prayer.= Being a life of knowing and loving, consecrated chastity renders the human person more like the divine: The pursuit of virginity, it seems to me, eemarked St. Gregory of Nyssa [himseff a married man], is an art and a power to lead a more divine life and it teaches how we who are bound by the bonds of the body may become similar to spiritual beings. The intent and purpose of this life is wholly = 1 Cor 6:19-20. u 1 Cor 7:34-5. =.St. Ambrose, Exhortatio virginitatis, cc. 9 and 10; P.L. 16:353, 357. Virginal Temples VOLUME 27, 1968 4" 4" Thomas Dubay, $.M. REVIEW FOR RELIGIOUS to preserve the loftiness of the soul from being lowered by the onslaught of pleasures and to keep us who should be contem-plating and gazing upon divine and heavenly truth from lapsing into the mere inclinations of the body.8~ Hence, the virginal life is a living for the soul alone and that i~ why it may be termed angelic: the virgin contemplates the Father of perfect integrity and by gaz-ing upon His beauty becomes herself more beautiful: This is to live for the soul alone, namely, that one insofar as he can should imitate the manner of life of those powers who have no bodies, for these neither marry nor are given in marriage. But this is their intent, purpose, and perfect duty: to contemplate the Father of immaculate integrity and as far as imitation is possible to ~nhance their own beauty by gazing on the exemplar of beauty itself,~ From the negative point of view perfect purity makes indwelling converse easy in that it frees a man from the absorbing distractions of bodily pleasures. "If the human mind," writes St. Cyril of Alexandria, "is burdened and immersed in the pleasures of the flesh, it cannot look up to God, nor can it with a fixed gaze contemplate His deeds." as It follows, then, that the virgin's dominating occupa-tion according to the pure stream of Catholic tradition is contemplating the beauty of her Lover. "If therefore you have declined the nuptials of the sons of men from which you would have begotten sons of men," Augustine admonishes her, "love Him with your whole heart who is beautiful beyond the sons of men. You are free, your hearts are untied by the bonds of marriage. Contemplate the beauty of your Lover. Reflect on Him who is equal to His Father and subject to His Mother, ruling in heaven and serving on earth, creating all things, created [that is, human nature] among all things." a~ It is in this finality that we find the root cause for the sublime dignity of the virginal consecration: "That which more effec-tively disposes one for the most noble act is itself the more praiseworthy. But that which most effectively fits one for the act of contemplation--in which the highest purity is needed---is virginity." ,0 St. Thomas writes in the same thought pattern: "For this reason does holy virginity abstain from all venereal pleasure that it may be more freely at leisure for divine contemplation." 41 St. Gregory of Nyssa, De vlrginitate, c. 5; P.G. 25:273. Ibid., c. 4; P.G. 25:273. In lsaiam, 1, orat. 3; P.G. 37:78. De sancta virginitate, c. 54; P.L. 40:427-8. ~°St. Bonaventure, De perlectione evangelica, q.3, a.3: "Quod magis disponit ad actum nobilissimum est laudabilius; sed ad actum contemplationis, in quo requirit~r maxima puritas, magis disponit virginitas." 2-2, q.152, a.2 c: "Ad hoc autem pia virginitas ab omni delec-tatlone venerea abstinet, ut liberius divinae contemplationi vacet." In this light we can appreciate more fully St. Ambrose's charming axiom that "wherever a virgin of God is, there is a temple of God," and St. Jerome's judgment that "never has a golden or silver vessel been so dear to God as is the temple of a virginal body." If the whole raison d'etre of the virginal dedication is a loving contemplation of the Trinity, surely the chaste virgin is both a sign of the indwelling mystery and the person best disposed by state to live it, Sacramentality oI Virginity To appreciate the sign or witness value of virginity we must first touch briefly on the sacramentality of our supernatural economy. In a broad sense of the term, sacrament may be referred to any visible reality that in one way or another proclaims the divine reality. It implies a kind of wedding between the visible and the invisible whereby the latter is declared by the former. In this sense the whole universe is a gigantic sacrament of God for "the heavens declare the glory of God, and the firmament proclaims his handiwork." 42 But the term can have stricter meanings; and it bears the most rich of them when it is applied to the incarnate Word, the sacrament of God. This Sign is the God He proclaims: "In the beginning was the Word, and the Word was with God: and the Word was God. And the Word was made flesh, and dwelt among us. And we saw his glory--glory as of the only-begotten of the Father4z . In him dwells all the fullness of the Godhead bod-ily." 44 As the Church sings in her Christmas Preface, "while we know this God visibly we are by Him rapt up to a love of invisible goods." The Church, too, is herself a sacrament of Christ for she is mystically identified with .Him and proclaims Him to the world: "As the body is one and has many members, and all the members of the body, many as they are, form one body, so also is it with Christ4n.He who hears you, hears me.''46 Sacred Scripture likewise possesses a sacramentality, since as the Word assumed human flesh in Mary's womb, so does He assume human speech in the womb of the hagiographers' minds. Through these human words the Word can make us burn with love for God: "And they said to each other, 'Was not our heart burning within us while he was speaking on the road and explaining to us the Ps 18:2. ISJn 1:1,14. Col 2:9. 1 Cot 12:12. Lk 10:16. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968 29 4. 4. Thomas Dubay, $.M. REVIEW FOR RELIGIOus Scriptures?' " 47 The sacramentals, too, are obviously sacramental because they consist in a visible rite that somehow influences a supernatural effect. But most com-monly do we apply the term, sacrament, to our seven sacred signs that themselves produce the grace they sig-nify. In this whole orchestra of the sacramental universe the divine wisdom and goodness and power shine through. Because man is a composed being, he goes to his God by composed means. Man is an invisible-visible unit and so he rises to the fountain of all by invisible-visible sacra-nlents. In this extended sense of the word a virgin is a sacra-ment in her very dedicated person: St. Ambrose recorded sixteen centuries ago that on the occasion of receiving the veil of virginal consecration Marcellina heard the words, "[your Spouse] bestowed on you the pure sacra-ment of virginity." 48 We. think that Ambrose's thought was either that the veil is a sign of virginity or that as Marcellina was being dedicated to perfect purity she became a sign to the world of divine realities, and espe-cially that she became a virgin-sign, that is, a person representing total surrender to the Trinity. St. Gregory of Nyssa likewise saw a kind of sacramental meaning to virginity: "The virginal life.s~ems to be a certain image of that future immortality of beatitude. The virgin enjoys in this life the goods that shall be our supreme good at the resurrection." 49 Though he does not use the word, sacrament, Pope Plus XII c/early taught the sacramentality of virginity when he assigned the terms "image" and "sign" to de-scribe the virgin's witnessing function before the world: It surely, redounds without doubt to the highest glory of virgins that they are living images o[ that perfect integrity by Which the Church is joined to her divine Spouse. For this So-ciety founded by Jesus Christ it is a supreme joy that these same women are a marvelous sign of that flourtshing sanctity and spiritual fecundity for which she is eminent. Cyprian wrote well of this when he said: "They are the flower of that ec-clesial bud, the beauty and adornment of spiritual grace, a reason for our joy, a fresh and untainted work of praise and honor, an image of God corresponding to the holiness of the *~ Lk 24:32. At the turn of the first century St. Ignatius of Antioch already recognizes a special power in biblical words when he speaks of himself as "confugiens ad evangelium tamquam ad corporaliter praesentem Christum"--"fleeing to the gospel as to the bodily presence of Christ" (Ad Phila., 5, 1; P.G. 3:681). ~De virgin(bus, bk. 3, c. l; P.L. 16:219-20: "In te quoque sin-cerum sacramentum conferet [Sponsus] virginitatis." Ambrose was probably here using the term "sacrament" as Augustine defined it: Signa, "cure ad res divinas pertinent, sacramenta appellantur" (Letter 138, c. 1, n. 7; P.L. 35:527). ~° De virginitate, c. 13; P.G. 25:290. Lord, the more illustrious portion of the Lord's flock. The Church rejoices in them and the glorious fruitfulness of this Mother abundantly flourishes in them. The more the number of virgins grows, the more does the joy of this Mother increaseY In what ways is the virgin a witness-sign to the world? Sign o[ God-centeredness The doctrine of the divine indwelling in the souls of the just is undoubtedly a doctrine of God-centeredness. The whole aim of its preparation in the Old Testament and its revelation in the New is to impel men to an intimacy with the triune God. By being so close, so deli-cately close that He is within, he is asking each man to develop the kind of spiritual life that will prompt him sincerely to shout all his days: One thing I ,ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord.As the hind longs for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?~a The consecrated virgin is a sign that man must seek God as his all. Her whole being proclaims that human life must be orientated to the divine alone, for she is what she is precisely that she may gaze on the loveliness of the Lord, that she may unimpededly thirst for Him and be-hold His face. There are two elements involved in a dedicated vir-ginity. The first is a bodily integrity by which one has never committed .a complete and voluntary act against the virtue of purity nor has contracted and used marriage. The virginal body is whole, integral. The second element is the firm and pious will to abstain forever from any voluntary venereal pleasure. The will is firm by its vow and it is pious by its supernatural motive for the vow. Thus an adolescent who has never sinned seriously against chastity is integral in body but does not thereby enjoy the state of consecrated virginity, for even though the material element (b, odily incorruption) is present, the ~o Pius XII, Sacra virginitas, pp. 173-4. St. lsidore of Seville long ago saw the virgin as a sign of the Church: "Since the Church her-self is a virgin espoused to one Man, as the Apostle says, how much greater is the dignity of her members who preserve in the flesh what the whole Church preserves in her purpose?" (De ecclesiastids ol~iciis, bk. 2, c. 18; P.L. 83:804-5). Even earlier St. Augustine had said that "the whole Church is called a virgin" Enarratio in Ps. 147, n. 10; P.L. 37:1920. Vatican II, of course, frequently recalls the wit-nessing value of the evangelical counsels. ~1 Ps 26:4; 41:2-3. 4- 4- 4- Virginal Temples VOLUME 27, ~.968 31 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS formal.element (the intention of dedicating this integrity forever to God)is absent.5~ ~ The virgin is a sign of God, centeredness as regards both elements in her consecration. Her bodily integrity is'a peaceful and pure self-preservation for Him alone. Her intimate being is a garden enclosed. Her body 'that knows no voluntary disturbance of passion itself declares that God alone can have her, that the indwelling Trinity can abide in the tranquil garden that she, is. Such. is the thought of Paul when he says that "the virgin thinks about the things of the Lord, that she may be hol~ in body and in spirit." Her chaste flesh is itself a. sign,: of concern with the Lord. Especially is she the sacred temple of the Trinity: "Holy is the temple of God, and :this temple you are." 5s The spiritual or formal element in th~ virgi.nal con.s.e-cration is likewise a sign to flae world of God-centered-ness. By her firm and pious will to give her heart to no other lover the virgin proclaims to all who will .hear that God alone is the objec.t of her concern and attention. This perpetual resolve declares in a per.fect~ manner the cruciality of God in the Christian life: "Ofie t~hing I ask of the Lord. that I may gaze on the loveliness of the' Lord." 54 It declares that the virgin is a. sign to men that all must love Him with a whole heart; a whole soul, a whole mind. She is a sacrament illustrative of Psalm 118:10: "With all my heart I seek you." To her especially does this God say: "You are precious in my eyes and glorious. I love you." ~ ~ Sign of Indwelling Mystery The divine inhabitation is an interpersonal intimacy between God and man effected by supernatural love and consummated by supematu[al joy: "If you love me, keep my commandments. And I will ask the Father and he will give you another Advocate to dwell with you for-ever, the Spirit of truth whom the world cannot re~'e.ive, because it neither sees him nor knows him. BUt you shall know him, because he will dw.ell with you, and be in you. If anyone love me~ he will k~ep .my word, and my Father will love hin~, and we will come' to. him and make our abode with him. 2. Abidd ifi my love'.'. These things I have spoken to you that.my ]oy. may be in. you, and that your joy may be made lull. God is love, and he who abides in love abides in God, and God .in him r~ Because the religious vow' of chastity is not a vow of gi~ginit~, a non-Virgin~ can become a religious and can even share by her com-plete selLdonation in the sign character of the ~irgin. ~ 1 Cor 3:17. ~ u Ps 26:4. . M Is 43:4. ¯. The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us. Look to him that you may be radiant with joy. Taste and see how good the Lord is." 56 Yes, our mystery is a love-delight mystery. And such precisely is the virgin's forte. She is a virgin in order to love with an undivided heart, and she receives a hundredfold of love and delight by giving up all for her Spouse: ',Everyone who has left house, or brothers, or sisters, or father, or mother, or Wife, or children, or lands for my name's sake, shall receive a hundredfold and shall possess life everlasting. Because she can love unimpededly she can also more easily attain the ofuilness of joy that stems from love: "Eye has not seen nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." ~s Hence, our basic argument is simple: love. for God is closely interwoven with the indwelling mystery; the virgin is a virgin precisely to love; therefore, the virgin as a virgin is somehow woven into the indwelling mystery. She is a sign of it. This same truth stands out from another point of view¯ The divine inhabitation consecrates a persgn, puri-fies and spiritualizes the body: "Holy is the temple of God, and this temple you are. They who are adcording to the flesh mind the things of the flesh, but they who are according to the spirit mind the things of the spirit . You, however, are not carnal but spiritual, if indeed the Spirit of God dwells in you." ~9 When Paul comes to admonish the Corinthians to live chastely he caps a list of reasons (the resurrection of the body, membership in the Body of Christ, union with the Lord) with an appeal to the divine inabiding: "Do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have fxom God?" 50 Purity and the divine presence are intimately related. Virginity, therefore, as the loftiest type of purity is par excellence related to the indwelling mystery. We may say that the consecrated virgin is the visible sacrament of the indwelling: "Wher-ever a virgin of God is, there is a temple of God." It follows, then, that the virginal temple enjoys a singular splendor, shines with a' particular beauty be-cause of the Trinity abiding within. Especially true of her is the encomium of Yahweh: "You were exceedingly beautiful, with the dignity of a queen¯ You Were re-nowned among the nations for. your beauty," perfect as it was, because of my splendor which I had bestowed on ~U7J nM 1t 41:91:259-7. ,28; 15:9,11; 1 Jn 4:16; Rom 5:5; Ps $$:6,9. ~1 Cor 2:9. ~ 1 Cot 8:17; Rom 8:5,9. ~ ! Cor 6:19. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968" ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS you, says the Lord God." 01 When she is a religious, her habit likewise shares in the sign character of her consecra-tion, since it proclaims that she is the set-aside property of the Trinity, that the habit encloses a temple beautiful by its tranquil purity. Sign o[ God's Cosmic Primacy The incarnation has wedded the uncreated to the created. It has raised the entire universe to a new level, a new sacredness, a new unity with its Author. All things are restored in the Christ, the Sacrament of God. Yet God still does enjoy a primacy in this new and sacred unity, a primacy by which He infinitely transcends the cosmos, a primacy by which the latter must not inter-fore with His glory, a primacy by which all else is orien-tated to His praise. One of the most radical (in both senses of "root" and "drastic") doctrinal themes in the gospels is the idea of voluntary poverty. It permeates the whole like an atmos-phere and it is so uncompromising that it must come as a shock to anyone who takes it seriously: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. The care of this world and the deceitfulness of riches choke the word, and it is made fruitless. Do not lay up for yourselves treasures on earth, where rust and moth con-sume, and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither rust nor moth consume, nor thieves break in and steal. For where thy treasure is, there also will thy heart be . The foxes have dens, and the birds of the air have nests; but the Son of Man has nowhere to lay his head. If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me . Amen I say to you, with difficulty will a rich man enter the kingdom of heaven. And further I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven. Woe to you richl for you are now having your comfort. Woe to you who are filledl for you shall hunger. Carry neither purse, nor wallet, nor sandals. Take heed and guard yourselves from all covetousness, for a man's life does not consist in the abundance of his possessions. Every one of you who does not renounce all'that he possesses cannot be my disciple. You cannot serve God and mammon." 82 Whatever else these thunderbolts may be, they are not platitudes. Evangelical poverty is mani-festly an exchange of the cosmos for God. = Ez 16:13-4. ~ Mt 5:3; 13:22; 6:19-21; 8:20; 19:21,23-:4~ ;,Lk 6:24-5i 10:4; 12:15; 14:33; 16:13. The virgin is a poverty-~ign. She is a sacrament of the divine primacy in creation. Bodily integrity, of .course, has in itself no obvious connection with poverty, but consecrated integrity in the special supernatural economy in which we live does possess a relationship. This tieup is visible not only in the life of the virginal Holy Family and in the actual structure of the religious life of .the Church but also in the traditional thought of her teach-ers. St. Gregory of Nyssa writes of the fourth-century vir-gins together with his sister, Macrina, that "such was their life that every human v?nity was foreign to them and hence their life closely resembled that of the angels. They found their delight in temperance; they reckoned as their glory to be known by no one and their riches to possess nothing." 6z Pope Plus XII writes in the same vein when he say that a virginity consecrated to Christ is witness to a faith in the kingdom of heaven,~* and when he asks the rhetorical question: Are not sacred virgins who dedicate their lives to the service ¯ of the poor and the sick with no distinction as to race, social position, or religion, are not these virgins intimately united to their miseries and hardships and are they not most warmly attached to the poor as tho .ugh they were their actual mothers? ~ This same truth that dedicated chastity is a poverty-sign of God's primacy is borne out by a consideration of the nature of the dedication. If a virgin gives up a greater good, marriage, for the sake of serving God more effec-tiyely, it is only logical that she will give up lesser goods, material, possessions, for the same reason. She is, there-fore, a sign to the world that God comes first in the uni-verse, that He transcends not only human love but also non-human things. She is a living sign in the flesh pro-claiming to each man by her being: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind." ~ Her poverty declares by fact if not by word that "God is my riches." By it she may ask: "Whom else have I in heaven? And when I am wit.l~ you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of m~] heart and my portion forever. For me to be near God is my good." ~ -How is the virgin's poverty made a visible sign of the Trinity's primacy in the cosmos? How does her inner love of the indwelling God and her detachment from things not God appear to the world? Life of St. Macrina, P.G. 25:596. Plus XlI, Sacra virginitas, p. 172. Ibid., p. 178. Mt 22:~7. Ps 75:25-6,28. 4. + 4. Virginal Temples VOLUME 27, ].9~B ÷ ÷ REVIEW FOR RELIGIOUS. 36 First of all, she loves the poor and the downtrodden. She favors them, prefers to serve them because her Master was one of them. The world can see through her involve-ment with the havenots that God, not things are her concern. Sheknows that "he sins who despises the hungry; but happy is he who is kind to the poorl" She is aware that "he who oppresses the poor blasphemes his Maker, but he who is kind to the needy glorifies him." 6s Secondly, in her personal life she is as factually poor as her vocation permits. Simplicity shines out in her manner of life, in her convent, its furnishings, her habit. Her food is plain and she takes it in moderation and detachment. She has gladly deprived herself of superfluities and is a picture of a godly contentment. She has subscribed to Paul's thought: "Godliness with contentment is indeed great gain. For we brought nothing into the world, and certainly .we can take nothing out; but having food and sufficient clothing, with these let us be content." 69 She welcomes the sufferings of deprivations when they occur and she is happily satisfied with them according to. the doctrine and practice of the Apostles: "Beloved, do not be startled at the trial by fire that is taking place among you to prove you, as if something strange were happening to you; but rejoice, insofar as you are partakers of the sufferings of Christ, that you may also rejoice with exul-tation in the revelation of his glory. Calling in the apostles and having thdm scourged, they charged them not to speak in the name of Jesus, and then let them go. So they departed from the presence of the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus." T0 She avoids worldly amusements: "Do not love the world," she says to her-self, "or the things that are in the world. If anyone loves the world, the love of the Father isnot in him." 71 She is a sacrament that declares to those who will listen: "Eye has not seen or ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." ~z Sign oI Feminine Dignity Since the fall it has been difficult for mankind to allot to woman her proper place in the divine scheme. Even she herself often does not see itand even more often does not live according to it. The virginal temple of the Ho!y Spirit is an existential sermon declaring to the world the Prov 14:21,31. Tim 6:6-8. Pt 4:12-3; Acts 5:40-1. Jn 2:15. Cot 2:9. personal worth of woman before God even aside from her natural maternal function in society. The virgin proclaims in her being woman's great nat-ural and supernatural intellectual value. Historically and aside from the influence of revelation woman has been looked upon largely as a means to man's welfare and pleasure. A naturalistic world lays great stock by her physical beauty when and while she has it and seems to feel that it is her main contribution to society. When after a decade or two her visible attractiveness has waned, interest in one is replaced by interest in another. On the other hand, by her charming modesty and evangelical poverty the Christian virgin is a living witness to woman's worth as an end. She deem.phasizes physical beauty to make the world realize~that it is secondary; that a woman is valuable especially because of her in-tellect and will; that she is a person, not a tool; that she has much to contribute to the good of mankind by her spiritual qualities tinted as they are with feminine traits; that she, too, no less than her male counterpart is es-pecially to spend herself in pursuing God: O God, you are my God whom I seek; for you my flesh pines and my soul thirsts like the earth, parched, lifeless and without water. Thus have I gazed toward you in the sanctuary to see your power and your glory, for your kindness is a greater good than life; my lips shall glorify youY The virgin underlines likewise the fresh beauty of womanly integrity and purity. She asserts in her person the blessedness of the pure of heart, the happiness of those who live an untainted life. She silently proclaims the angelic lot of the elect: "At the resurrection they will neither marry nor be given in marriage,' but will be as angels of God in heaven." 74 Even if the virginal temple of the Trinity were never to enter a classroom, never to make an apostolic visit to the poor, never to walk a hos-pital corridor, she nevertheless is a witness to the charm of a pure womanhood and the dignity of unsullied in-tegrity. The virgin is a sign of supernatural motherhood. She has declined a natural fecundity only to embrace a loftier, more universaI fruitfuIness. Like her Spouse, she has come that men "may have life, and have it more abun-dantly." ~ There are, of course, two kinds of birth and therefore two kinds of life to be conceived and nourished: "Unless a man be born again of water and the Spirit, he. cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the ~ Ps 62:2-4. ¢~ Mt 22:30. ~ Jn 10:10. ÷ ÷ ÷ Virginal Temples VOLUME 27, 1968 37 ÷ 4. 4. Thomas Dubay, S.M. REVIEW FOR RELIGIOUS Spirit is spirit." r8 Somehow God has deigned to .share this supernatural parenthood with ~man, for the latter can say: "My dear children, with whom I am in labor again, unti! Christ is formed in you." 7r The dedicated virgin is a mother; she is a sign of a superior feminine fecundity because her maternity surpasses a natural ma-ternity. 7s The Church implies this superiqrity when she sings on Holy Saturday night: "It would have profited us nothing to be born unless we had also been redeemed." The virgin, then, is a witness to the fact that the ecclesial apostolate can be feminine, that the woman's motherly traits and desires are fulfilled in the supernatural order as well as in the natural. She is once again a sign of feminine dignity. Sign of Love lor M'en To the casual observer the religious is a woman who seems devoid of anything, one might call a living love for men; and yet if she is anything at all to the world, she is a lover of it. We may go so far as to say she is so much a lover of men that she is a sign set up among the nations of how we should love our fellows. Three revealed premises lead us to this conclusion. The first is that the mark that sets the supernatural man apart from his natural counterpart is the Christlike love he has for his neighbor: "By this will all men know [it is a sign] that you are my disciples, if you have love for one an-other." 79 The second is that one is essentially a super-natural man by a double love, for God and for neighbor: "Thou shalt love the Lord thy God.with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the sec-ond is like it, Thou shalt love thy neighbor as thyself," s0 The third is that the virgin is of all people the undivided lover of God, and ,hence of neighbor also: "He who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the un-married woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit." sl If the love of God and neighbor are inseparable,s2 and if the consecrated x;irgin is wholly devoted to love of .God, she cannot avoid being devoted by profession to love of ~ Jn 3:5-6. ~7 Gal 4:19. ~S,,Truly and solidly does the virgin mother rejoice, for she by her spiritual work gives birth to immortal children" (St. Gregory of Nyssa, De virginitate, e. 13; P.G. 25:289). r~ Jn 13:35. *~ Mt 22:37-9. ~ 1 Cor 7:33-4. ~ 1 Jn 4:20-1. neighbor. And furthermore, if this latter love is the sign of a disciple, she is especially a sign. The history of consecrated virginity confirms our rea-soning process. The pages of the Church's apostolic jour-nal are replete with the extraordinary loves of extraordi-nary women. If actions clamor more loudly than words, we must reckon these consecrated women among the greatest lovers of men the world has seen. Any list must be incomplete, but we need think only of Eustochium, Macrina, Catherine of Alexandria, Clare, Catherine of Siena, Angela Merici, Margaret Marie, Teresa of Avila. The world needs the lofty love these dedicated persons exemplify. Parents easily love their'children on a natural plane, but not so easily on the supernatural. Often na-tions react toward one another on the basis of deception and intrigue, very often on that of a cold diplomacy more or less mingled with justice, seldom with a supernatural love. The world desperately needs the love-sign of the consecrated virgin. She is a fresh flower in a sandy desert. Sacrament of Contemplation "For this reason does a holy virginity abstain from every venereal pleasure, that it may be more freely at leisure for divine contempIation." sn In such manner does St. Thomas summarize Catholic thought on the finality of perfect purity. In the Christian economy one does not embrace chastity to avoid something evil, to shirk re-sponsibility, to attain a natural peace and security. These reasons are either inadequate or plainly wrong. Complete chastity is aimed at peaceful prayer: "The unmarried woman, and the virgin, thinks about the things of the Lord." Just as the virgin is a sign of the primacy of God and of the indwelling mystery itself, so is she a sign that converse with the Trinity is man's primary occupation. The virgin is a sacrament of contemplation for several reasons. Her contemplative love is reserved for God alone: "God is love, and he who abides in love abides in God, and God in him." s~ She has given her heart to no other lover. The virgin rests in God only. Though all men should be able to join the Psalmist in saying, "Only in God be at rest, mysoul," s5 the virgin is most likely to say it and to live according to it. She has given up the comforts of marriage and family. God is her rest and comfort, for indeed He is "the Father of mercies and the God of all comfort." s~ s~ 2-2, q.152, a.2. ~ 1 Jn 4:16. ~ Ps 61:6. sa2 (;or 1:3. Vlrginat Temples ÷ ÷ ÷ Thom~ Dubay, $.M~ REVIEW FOR RELIGIOUS The virgin delights in God. In her particularly and in ~/lofty manner are fulfilled the sentiments of the Psalmist when he declares: "Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. For me to be near God is my good." s7 She especially o£ all men can say: "Whom else have I and whom else could I want who have All?" She especially can say: "The earth delights me not, and I have proven it by giving up the earth, for You only have I chosen, You only are the rock of my heart and my por-tion forever." She especially is likely to assert: "But for me, to be near God is my good; to make the Lord God my refuge--I have chosen no other good, no other refuge." ¯ The virgin calmly contemplates her virginal God. St. Gregory Nazianzen back in the fourth century reflected the eastern persuasion of an absolute value in virginity (aside from .its benefits after the fall), when he remarked that "the first virgin is the holy Trinity." ss It is perfectly true that the divine processions are completely without passion or loss of integrity, for the divine nature is the purest spirit. The family joy of Father, Son, and Holy Spirit is most pure, most tranquil, most integral, most supreme. The virgin's contemplation is a reflection of it. She gazes on the virginal loveliness of the Trinity purely, calmly, integrally, supremely: "One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord." S9 She is the sacrament of divine contemplation. Sign of Final Victory The culmination and summation of the sign character of a holy virginity is the body-soul triumph of eternity. Virginity is eschatological. It points not to earth but to heaven, not to time but to eternity, not to the place of struggle .but to that of victory. Of the relatively few men-tions of virginity in the New Testament it is significant that at least three of them refer to the Ultimate triumph. Jesus describes the life of perfegt purity as angelic and heavenly: "At the resurrection they will neither marry nor be given in marriage, but will be as angels of God in heaven." a0 St. Paul explicitly ties up detachment with the parousia--or at least with each man's individual death---' and the parousia with the motivation behind a dedicated purity: s~ Ps 72:25-6,28. ss Poema 1; P.G. 21:287-8. s~ Ps 26:4. ~e Mt 22:$0. But this I say, brethren, the time is short; ifremains that those who have wives b~ as if they had none; and thos~ who weep, as though not weeping; and those who rejoice, as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though not using it, for this world as we see it is passing away. I would have you free from care. He who is unmarried is concerned about the things of the Lord, how he may please God. Whereas he who is married is concerned about the things of the world, how he may please his wife; and he is divided. And the unmarried woman, and the virgin, thinks about the things of the Lord, that she may be holy in body and in spirit.~ St. John assigns to virgins a select place in the celestial life with the risen Lamb of God: "These follow the Lamb wherever he goes. These were purchased from among men, first-fruits unto God and unto the Lamb, and in their mouth there was found no lie; they are without blemish." 02 What is the final victory and how is the virgin an image ~f it? Essentially the triumph is the beatific vision in a risen body, the face-to-face, supremely delightful sight of Father, Son, and Holy Spirit, one God: "We see now through a mirror in an obscure manner, but then face to face. Now I know in part, but then I shall know even as I have been known. Beloved, now we are the children of God, and it has not yet appeared what we shall be. We know that, when he appears, we shall be like to him, for we shall see him just as he is. Eye has not seen or ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." 93 This is the victory of all victories: to attain the ineffable joy of clasping unending Loveableness, Beauty in an unending embrace. The virgin is the sign of this embrace. The vir-gin is the sign of this embrace because even on earth she has begun the embrace in her undivided heart and in the most effective way open to her. 'She is a virgin precisely to contemplate the Trinity. "One thing," she proclaims by profession, "I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord." ~4 Her earthly con-templation is imperfect to be sure; it is not intuitive; but it is the beginning of the end. She is a sign of this essential beatitude because her virgina! joys in God are a prelude and sketch of the joys all the children of men shall even-tually have in God when they are neither married nor given in marriage. The otherworldiness of her life of ~1 1 Cur -34. ~ Apoc 14:4-5. It is not clear whether virginity is meant here strictly or metaphorically. ~ 1 Cur 13:12; 1 Jn 3:2; 1 Cur 2:9. This last text refers to super-natural wisdom through faith and/or the beatific glory through vision. ~ Ps 26:4. 4. 4. 4. Virginal Temples VOLUME 27, 1968 41 ÷ ÷ ÷ Thomas Dubay, S.M. REVIEW FOR RELIGIOUS poverty and purity shouts to men that we have not here a lasting city, that we are a pilgrim people. As we shall note in a later article, one of the accidental triumphs of eternity due to the indwelling Trinity is the victory of the risen body over our passible body: There is one glory of the sun, and another glory of the moon, and another of the stars; for star differs from star in glory. So also. with the resurrection of the dead. What is sown in corrup-tion rises in incorruption; what is sown in dishonor rises in glory; what is sown in weakness rises in power; what is sown a natural body rises a spiritual body. For this corruptible body must put on incorrupdon, and this mortal body must. put on immortality. But when this mortal body puts on immortal-ity, then shall come to pass the word that is written, "Death is swallowed up in victoryl" ~ This splendid victory, this glorious resurrection of the human frame is due to the indwelling presence of the vivifying Spirit: "If the Spirit of him who raised Jesus from the dead dwells in you, then he who raised Jesus Christ from the dead will also bring to life your mortal bodies because of his Spirit who dwells in you." 06 Though the virgin's body does not yet enjoy supernatural agility, nor immortality, nor brilliance, it does begin to share in the victory to come and it is surely a sign of it. By her consecrated purity she has freed herself from the unruly disturbances attendant on even the good use of marriage and so she is an image of the bodily calm that shall be the lot of all men in the heavenly city. Further-more, the being of all temples of the indwelling Trinity is somehow spiritualized even while they are on earth: "You, however, are not carnal but spiritual, if indeed the Spirit of God dwelIs in you." 0r This burning Fire of love elevates in some mysterious manner the being of fallen men by abiding within. Because of her eschatologi-cal orientation the virgin temple is an apt sign of this incipient purification, elevation, spiritualization effected by the Spirit on earth as a preparation for the complete purification, elevation, spiritualization of heaven. Because she is a sacrament of things to come the con-secrated virgin should be an example to men of the in-carnational detachment so beautifully formulated by St. Paul. She looks and lives for eternity: "We look not at the things that are seen, but at the things that are not seen. For the things that are seen are temporal, but the things that are not seen are eternal." 0s Because she is living for the risen body and the intuitive vision of the Trinity, she has a taste for heavenly things, not worldly ones: "If you have risen with Christ, seek the things that are above," ~1 Cor 15:41-4,58-~. ~Rom 8:11. ~ ,Rom 8:9. ~1 Cor 4:18. she says by her life, "where Christ is seated at the right hand of God. Mind the things that are above, not the things that are on earth." ~ When we see her religious garb we are reminded that because the time is short, "those who rejoice [are to :be] as though not rejoicing; and those who buy, as though not possessing; and those who use this world, as though not using it, for this world as .we see it is passing away." 100 She teaches us by her set-aside position in the world that our all-absorbing yearning must be finally to. see the face of God: "As the hind longs, for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?" 101 The virgin, then, is a temple of the Trinity, at once in the world but not of it, crucified but refreshed, a lover of men but first a lover of God,~ beautifully plain without but even more beautifully charming within, busy at work but intent on contemplation, occupied on earth but orientated to heaven. For she bears heaven in her breast. (to be continued) ~ Col 3:1-2. ~o 1 Cor 7:30.-I. lox Ps 41:2-3. .4" + + Virginal Temples VOLUME 27, 1968 JAMES I. O'CONNOR, S.J. Alienation of Manuscripts and Works of Art James I. O'Con-nor, $.J., is professor. of canon law at Bel-larmine $chool of Theology; 230 South Lincoln Way; North Aurora, Illi-nois 60542. REVIEW FOR RELIGIOUS Teilhard de Chardin's writings have been receiving considerable attention and study in recent years. Very naturally, this interest in his works has spread to the man himsel[ and his life. Among the events reported about his life is that he consulted two canonists as to whether or not he as a professed religious could lawfully appoint a literary executor to whom he would bequeath his manuscripts and whom he would leave free to dis-pose of them as he saw fit. The report never indicates who the canonists were. Neither is any reason or justifi-cation given for their alleged affirmative reply to Teil-hard's question. Whether or not this story about Teilhard de Chardin has been the occasion, if not the cause, of other re-ligious raising the same or a related question, the fact remains that the issue of the'right of a professed re-ligious to alienate manuscripts he has written is being asked frequently. From this question it is an easy step to another question: May a professed religious alienate works of art created by the religious? Alienation is any act whereby the right of ownership, in whole or in part, is transferred to another person. Thus, alienation is had, for example, by selling the property in question, or by giving it away, or by ex-changing it for another piece of property of like or dif-ferent nature. In all tl~ese instances, the owner has com-pletely surrendered his title or ownership of the original property, whether or not he received anything in re-turn. The basic issue in the question of alienation of manu- \ scripts or works of art produced by a professed religious is whether such an act falls under his vow of poverty or, on the contrary, is it outside the scope of the vow of poverty. Before attempting to answer this question, yet an-other question must be posed: Do the manuscripts or works of art have a money value? For the present, only manuscripts will be considered; works of art will be discussed aRerwards. Manuscripts To the final question above, the Salamanca theolo-gians equivalently gave a very definite negative reply and very strongly defended complete ownership by a religious of his manuscripts. They expressed themselves in this fashion: You will ask whether a professed religious has real control over his manuscripts to such an extent that he can carry them with him wherever he goes, give them away, burn them, or exercise in their regard any other act which are functions characteristic of a proprietor? The reply is in the affirmative, whether the manuscripts are his own or given him by some-body else, whether the result of his own work or that of some-body else. Further, without permission of his prelate, he may dispose of them in view. of.his own death. This is true because manuscripts, inasmuch as they are the ideas of his mind, are something spiritual. Moreover, since the accessory partakes of the nature of the primary, and since manuscripts are acces-sories to knowledge as flowing from it and begotten by it, hnd are an aid to it, therefore, lust as knowledge does not fall under the vow of poverty, neither do manuscripts. As a result, a re-ligious can become their owner. Furthermore and finally, this is true because this is the [~ractice, common usage, and custom even of reformed religious institutes.1 St. Alphonsus Liguori also gave a negative reply to that final question above. He defended his opinion because manuscripts are something spiritual since they are products of one's genius, ,e, ven though elaborated by outside endeavor; and because the3 pertain to the field of knowledge, which does not come under the vow of poverty; and because this is the common practice.--This explains the brief of Benedict XIII that religious who have been promoted to the episcopacy must turn over to their superiors all their prop.ert.y except their manuscripts. Moreover, in Sporer's work, it is stated that Clement VIII expressly declared that religious may, of their own volition, alienate their manuscripts, even without permission. [Contin.] Tournely believes the same thing pro-vided that--in this he agrees with others--other provision is not set down in the constitutions of the order."~ Sporer was a Franciscan Recollect who wrote a work a Collegii Salmanticensis Cursus theologiae moralis (Venice: Pez-zana, 1764), tract. XII, cap. II, punct. XII, n. 195. Note: All translations in this article are those of the author ex-cept translations of canons; these are taken from the authorized English version (Rome: Libreria Editrice Vaticana, 1919). = Theologia moralis (Rome: Typographia Vaticana, 1907), ed. Gaud~, tom. 2, lib. IV, cap. 1, n. 14. Alienation VOLUME 27, ~.968 ÷ ÷ ÷ lames I. O'Connor, $.1. REVIEW FOR RELIGIOUS also entitled Theologia moralis. To Sporer's writings a supplement to his treatment of the matter of the Ten Commandments was added by Kilian Kazenberger, also a Franciscan Recollect. It is in this supplement that is found the reference made by St: Alphonsus and it reads as follows: It is a highly probable opinion that a religious is master of his manuscripts and that he can dispose of them at will. Writ-ings are, as it were, part of his knowledge and acquired learn-ing. Therefore, just as the religious can take along with him his knowledge and learning or can communicate it to another, so also can he do it with his own writings. These are nothing more than the ideas of a man philosoph!z!ng. As a result, the religious has direct control over his wnungs themselves but only indirect control over the paper, because control over the writings cannot be exercised without paper. And this is why, on the word of Corolianus, Tract. de Casious Resets., p. 2, casu 16, num. 19, Clement VIII declared that religious can alienate their manuscripts without p~rmission, notwithstanding his own bulla on Bestowal oI Properties? The bulla or constitution of Clement VIII referred to is that beginning with the words Religiosae congrega-tiones, 4 dated 19 June, 1594. In it the pope had pro-hibited donations of any kind by reiigious to any per-son outside the religious order and no exception was anywhere made in it for manuscripts written by a re-ligious. While a number of writers state that Clement VIII said that religious retain full ownership over their man-uscripts even to the extent that they also possess the right to alienate them,-nobody, as many later com-mentators point out, offers any proof that Clement VIII ever said what is ascribed to him. One author just re-fers to another author, for example, St. Alphonsus re-fers to the Sporer supplement, which, in turn, refers to Corolianus, but no one gives any data to prove Cle-ment VIII said or wrote anything other than what he set forth in his constitution Religiosae congregationes. The reference to Benedict XIII in St. Alphonsus' commentary cited above does not prove that the manu-scripts of a religious do not fall under the vow of poverty. So far from proving St. Alphonsus' poin.t is the document of Benedict XIII that it proves the con-trary, namely, that manuscripts per se do fall under the vow of poverty. In § 5 of the document, Postulat humili-tati nostrae,5 the pope prohibits any religious promoted ~Patritius Sporer, Theologia moralis: Supplementum theologiae moralis decalogalis (Venice: Pezzana, 1731), cap. II, .sect. III, n. 149. 4 Bullarium Romanum, ed. Taurinensis, tom. 10, pp. 146-50; ed. Mainardi, tom. 5, pars 2, pp. ~I-3. ~St. Alphonsus identifies the document of Benedict XIiI in the place cited in Iootnote 2 in n. 15 in the paragraph beginning "Praefatam autem." The document itself, dated 7 March, 1725, is to the episcopacy or other ecclesiastical dignity from taking with him "books, money, goods entrusted to them or deposited with them, and any kind whatever of movable or immovable goods, except his writings, clothing, and breviary." e The writings or manuscripts of the religious are excepted from all the previous items, all of which certainly pertain to the vow of poverty as do also the other two exceptions, namely, his clothing and his breviary. Furthermore, no authorization is given by Benedict XIII to a religious to alienate his manu-scripts. While, according to the Salamanca theologians and St. Alphonsus, it was the common opinion of the time that manuscripts did not come within the scope of the vow of poverty, there were prominent authors defending the opposite side of the question. Thus Peter M. Pas-serinus de Sextula, O.P., writing in 1663, holds that a religious has no ownership over his manuscripts as far as alienation of them is concerned, although the re-ligious does have the right to use his own manuscripts and to carry them away with him. There were also some commentators who distin-guished between manuscripts which had a money value and those which had no money value but simply served as aids to memory for their authorY The latter type of manuscripts would not form matter of the vow of pov-erty. The dispute as to whether the manuscripts of a re-ligious come under his vow of poverty, especially as regards alienation of them, remained, until the present century, practically as it was at the time of St. A1phon-sus. s In 1911, an indication of the Holy See's viewpoint in the matter appeared in the reply to a question proposed to the Sacred Congregation for Religious: "II, If superiors have forbidden the publication of some manuscript, or if the imprimatur has been denied, may religious turn over the said manuscript to some publisher who will publish it with the imprimatur of his [the publisher's] local ordinary and suppress the author's name?" The re-ply given on 15 June, 1911 was: "In the negative." 9 found in Bullarium Romanum, ed. Taurinensis, tom. 22, pp. 129-33; ed. Mainardi, tom. 11, pp. 377-80. ~ Italics are in the original document. 7 De hominum statibus el ol~iciis, q. 186, a. 7, n. 412, referred to in Franciscus X. Wernz, S.J., and Petrus Vidal, S.J., lus canonicum (Rome: Gregorian University, 1933), tom. III, n, 349, b). s A. Vermeersch, S.J., De religiosis institutis et personis (Bruges: Beyaert, 1907), tom. 1, n. 254. ~Acta Apostolicae Sedis, v. 3 (1911), pp. 270-1; also in Fontes Codicis iuris canonici, n. 4410. Question I of this inquiry had asked if religious in simple vows needed an imprimatur to publish their 4, 4, 4, Al~natlon VOLUME 27, 1968 47 ÷ ÷ lames I. O'Co~nor~ S.I. REVIEW FOR RELIGIOUS Slightly over two years later, another question was submitted to the Sacred Congregation for Religious: "Do religious, whether in solemn vows or in simple vows, who have produced a manuscript during the dme of their vows, have ownership of it to such an extent that they can give it away or alienate it by any title whatever?" The full assembly of the cardinals of the Sacred Congregation discussed the question and finally decided: "In the negative." This decision was reported to and confirmed by Pope Pius X on 13 July, 1913.l° Thereafter all commentators maintained that no re-ligious, whether he has solemn vows or simple vows, may perform any act of alienation of his manuscripts if those manuscripts have a money value. On the other hand, the common opinion was that all religious, even those in solemn vows, may retain their own manuscripts for their own intellectual or spiritual life.ix That 1913 decision was embodied in canon 580, § 2 of the Code of Canon Law in the following terms: "What-ever the religious acquires by his own industry., be-longs to the institute." Moreover, the sources of that section of that canon explicitly cite the 1913 decision. As a result, the ownership of manuscripts produced by professed religious and having a money value belong to his community. Consequently, he may not dispose of them without authorization from a superior competent to grant such authorization. A few authors raise some related issues. Thus Coro-nata12 observes and cites a number of other authors as also noting that a religious has no form of ownership over manuscripts which he produced by order of his su-perior and for whose production the community sus-tained special expenses. Another allied question treats of the religious who, when he is near death, pel~onally or through others burns or otherwise destroys his manuscripts. He may be moti-vated to such action by a sense of humility lest his memory be held in honor. Nevertheless, in the objective order, works just as religious in solemn vows. An affirmative answer was returned. l°/lcta ,,lpostolicae Sedis, v. 5 (1913), p. $66; Fontes Codicis itzris canonici, n. 4417. 11Jules Besson, ~'Les religieux et la propri~t~ des manuscrits," Nouvelle revue thdologique, v. 45 (1913), pp. 709-15; Matthaeus Conte a Coronata, O.F.M.Cap., Imtitutiones iuris canonici, 2d ed., v. I (Turin: Marietti, 19~9), p. 764, note 5; Dominicus M. PrOmmer, O.P., Manuale iuri~ canonici (Freiburg: Herder, 1933), 6th ed., p. 297, q. 223.1; I. Salsmans, S.J., "Annotationes in dubium circa manu-scripta religiosorum," Periodica, v. 7 (1913), pp. 165-8, especially n. 4; Timotheus Schaefer, O.F.M.Cap., De ,,eligiosis (Rome: Vatican Press, 1947), 4th ed., nn. 1114-5; Wernz-Vidai, Ius canonicum, n. ~50. ~ In the place noted in footnote 11. commentatorsl~ accuse him of acting badly and of sin-ning. They a/so point out that he shows himself quite un-grateful to his community which provided him with the opportunity and the means to carry on his studies. There also arises the question about manuscripts which were produced by a person before he pro-nounced his religious vows and which have a money value. In the case of solemnly professed religious, these, like other properties, would have to be provided for in his renunciation before his solemn profession (c. 581, § I). Religious with simple vows would retain the sim-ple owners.hip or title to them (c. 580, § 1). Furthermore, if they derive royalties or other form of monetary re-turn from their manuscripts, such monies would belong to the religious and not to the community. This solution follows that given by the Sacred Congregation for Re-ligious in the case of persons who are now professed religious in simple vows but who become beneficiaries of monetary compensations for military service rendered before their religious profession,x4 As for the disposal of such monies, the norms set down in canon 569 would obtain,~5 that is: § I. Before the profession of simple vows, whether temporary or perpetual, the novice must cede, for the whole period during which he will be bound by simple vows, the administration of his property to whomsoever he wishes, and dispose freely of its use and usufruct, except the constitutions determine otherwise. § 2. If the novice, because he possessed no property, omitted to make this cession, and if subsequently property come into his possession, or if, after making the provision, he becomes under whatever title the possessor of other property, he must make provision, according to the regulations of § 1, for the newly acquired property, even if he has already made simple pro-fession. A final question regarding manuscripts by professed religious and the 1913 decision is: Did that decision defin-itively settle the initial question as to whether manu-scripts with a monetary value may not be alienated without due authorization by superiors, because such action would violate the vow of poverty, or, rather, would it violate simply the vow of obedience as being placed against an ecclesiastical law? Some authors point out that the scope of the vow of poverty at times varies somewhat from community to community. Consequently, while manuscripts with a XaF. Plat, O.F.M.Cap., Praelectiones iuris regularis (Tournai: Casterman, 1888), 2d ed., v. 1, p. 242,2; Priimmer, Manuale, p. 297, q.223.1. 2, T. Lincoln Bouscaren, S.J., and James I. O'Connor, S.J., Canon Law Digest ]or Religious (Milwaukee: Bruce, 1964), v. 1, pp. 311-2, questions V and VL 26 Schaefer, De religiosis, n. 1115. Alienation VOLUME 27, 1968 d9 + lames I. O'Connor, Sdo REVIEW FOR RELIGIOUS money value may be included under the vow of poverty in one community because of the wording of the con-stitutions, they may not in another community. As a result, these authors believe that the 1913 reply did not definitely decide whether such manuscripts are included under the vow of poverty. Nevertheless, all such com-mentators maintain that the authors of such manu-scripts may not alienate them, whether the root of the prohibition is found in the vow of poverty or in the vow of obedience.1~; As a last word about religious authors and their manuscripts, it may be worth noting that, while this study has been primarily concerned with the surrender of ownership of manuscripts to persons outside the re-ligious institute to which the author belongs, a much milder form of alienation may also be prohibited by constitutions, customs, or superiors even between mem-bers of the same religious body. Consequently, it is not unheard of that between religious of the same institute or even of the same house, general or particular per-mission is required for the donation, loan; or exchange of certain items among which manuscripts may be in-cluded. If there is such a restriction in a given institute, that restriction continues in force until and unless it is duly changed or modified. Works ot Art Under this heading is included everthing which is usually classi

Edward C. Boyle ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 68p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Oral History Program Weber State University Stewart Library Ogden, Utah Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Copyright © 2012 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection includes interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories date back to the early settlement of North Ogden, and cover various topics including the History of Fort Buenaventura, city government affairs, controversial issues, Latinos in Ogden, personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management University Archives All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Edward C. Boyle, an oral history by Rebecca Ory Hernandez, 9 November 2011 and 18 November 2011, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Edward Boyle Roswell, New Mexico 1943 Edward Boyle New York, 1984 1 Abstract: The following is an oral history interview with Edward C. (Ted) Boyle (b. 1922). The interview was conducted by Rebecca Ory Hernandez, on November 9, 2011. In this interview Ted speaks of his early life growing up and attending school in Ogden, Utah and later attending Weber State University. The interview also highlights his life after graduating from Weber State University and going on to graduate school at the Thunderbird School of Management. Ted also talks about his career in international banking with Citibank, traveling the world and working as a bank executive. Ted is retired and now lives in St. George, Utah with his wife Hazel. ROH: I'm going to state the date and where we are. Today is November 8, 2011. We're in the home of Ted and Hazel Boyle in St. George, Utah. We are here conducting an oral history. I'll just start by asking you to repeat your name and where and when you were born. EB: My name is Edward Conrad Boyle, commonly known as Ted Boyle. I was born in Ogden, Utah, August the tenth, 1922 in the Thomas D. Dee Hospital in Ogden, Utah. I picked up the nickname of Ted Boyle when I was a youngster which came from my Uncle Albert. He used to call me Theodore Roosevelt and Ted stuck with me all my life. I was socially known as Ted Boyle. ROH: You were born in Ogden. Where did you grow up? EB: I grew up in Ogden, Utah on the east side of Ogden, which at that time was at the outskirts of the city. It was at 1470 26th Street which was between Taylor and Polk Avenue and was an area which was basically low income people on the 2 north side of the street and people of means on the south side of the street. Our house was very small by today's standards—two bedrooms, one bathroom, a small kitchen, a dining room, a living room, and a small lot. My brother and sister and I and my mother and my father only had two bedrooms. So my brother and I slept in the unheated basement of our home in unfinished bedrooms with my mother's washing machine between us. My sister had one bedroom and my father and mother had the other bedroom. It had no garage in as much as my father never owned a car. He was one of the very few in Ogden who didn't have a car. My original concept of this house was that it was purely acceptable for us during those trying times which would be the Depression era of 1920s and 1930s. We got along as we could and stayed out of each other's way. My father who was a furniture salesman with Boyle Furniture Company in Ogden would actually walk two miles through all kinds of weather to save a five cent bus fare. Without a car we all depended on friends to get around to social activities. My mother had to walk three to four blocks and bring back her groceries. I remember that very distinctly. At the tender age of six, seven, and eight years old, I was unaware of the differences in the economic status of people on the block. As I grew older I learned to understand that we were on the wrong side of the track as far as the economic aspect of it. It didn't really bother me that we grew up near the poverty line. My father was a good provider. My mother was a wonderful cook. We ate the staples, cornmeal and mush in the morning and things of that nature. We had an icebox, a small cubicle to eat in 3 and I got by. I learned to accept what we had. I had one pair of shoes and one suit. I learned early in my life that I was not conventional in the sense that I had no feel for solving mechanical problems. I couldn't do anything but maybe change a light bulb. That carried through my whole life as my wife knows very well. I was just not like that. I was not allowed to have a house pet. All my friends had dogs but my father adamantly said no dogs. So I grew up in the neighborhood by adopting dogs in the area. My earliest recollections of my schooling in elementary school were at Polk School, which was a block away from our house. It was a very modern school of that time. There were eight grades and it was very convenient. However, during the heavy winter storms that we had in Ogden in those days, we had snow days where I couldn't even get to school because the snow was piled up so high. ROH: How did you get school? EB: We would try and get through these snow drifts but we were basically snowed in. We used to build snow igloos in my front yard. In my early days at Polk School I was a very average student. I thought I had a knack for numbers but when it came to social studies, math, and others, I had trouble. The teachers at that time—our principal was named Florence Brown. If we got out of order then, at that time, we were called in the office and she took out a ruler and hit us on the butt. Today, you know what would happen. But we accepted that. Our parents accepted that if Johnny was out of order he would pay the price. My earliest contact with the female species was in the third grade when we had all the boys 4 sitting on one side of the room and the girls on the other with a phonograph record playing dance music. The teachers would pair us off and we'd go out and try to dance with each other. It was a very strange feeling. Among those girls was Rosanne Peery. She was in the same class I was. I had no skills of any sort. We had a shop organization where we went down in the basement of the school and made wooden things. By hook and crook I made a sewing cabinet for my mother and had it shellacked and it was a pride and joy for me. As I walked up to my house I stopped at the neighbors place and his Labrador retriever went over and did his thing on my sewing cabinet. I was devastated. It didn't matter when I took it home to my mother. She said, "Oh, that's fine." I think that really must have been the only thing I ever created. ROH: How old do you think you were? EB: I was probably about ten years old I guess. In the school I was not physically adept towards contact sports which bothered me enormously because we were always rough housing and I was afraid to get in the middle of it. So I became a finesser, trying to find a sport where I didn't have the contact. I developed a very fine arm. I used to throw stones and I developed a very strong pitching arm, so I became successful in softball and things like that. Going back on Polk School— my late brother (who was five years older) at one time, on the third floor, opened a window and got a hold of the ropes on the flag pole and swung out one hundred feet off the ground before hitting the ground. That was the beginning of my brother being an ultimate dare devil. He was afraid of nothing. My dad loved Sundays as it was his only day off. He was not a church man. He would go out 5 and tend his garden which included all kinds of fruit trees. Then in the afternoon he would go down on the bus to the Orpheum Theater and see a movie, then come back home with a bag of popcorn for the family. My mother of course was in church. I was encouraged at that time to go to church on Sunday. ROH: What church did your family go to? EB: It was the LDS church at 26th and Jackson. At that time it was a six block walk for my mother in all kinds of weather. Our bishop was David Romney. I had a group of friends while growing up and among them was Jennings Olson. Jennings was a person whose handicap was a club foot. We all tried to put that out of our minds when we were playing baseball and things. Jennings was always full of vim and vigor. One thing I remember about him was that he did not like carbonated drinks. He always had to have something non-carbonated. I remember that he read voraciously. His father was a very good medical doctor in Ogden. His mother was a dear but rather homespun. We formed cliques. We had what we called the 26th Street Gang which was the street we lived on. We had about six or seven of us that used to play football in the street and then we'd go skating over bumps and things like that. It became the center of activity. We all grew up to bond. Those people in my early ages were the people that stood with me through the ages and today are still my best friends. It was a phenomenon that we all had the same interests and it was a matter of getting along without any money. We created our own fun outside of the theaters. For instance, on Saturday I would go down to my dad's office at Boyle Furniture and I'd say, "Dad, I want to go to the movie." So he'd give me twenty five cents. That twenty five 6 cents covered my bus fare down and back from the Paramount Theater, a bag of popcorn and I would sit in the front row as close as I could get for these cowboy movies because it was thought at that time, the closer you were to the action, the better off. I'd get out of there and I'd be blurry eyed. I couldn't see for five minutes when I got out of the theater. One thing that I do remember very vividly was Christmas. In Ogden, in the thirties, there were several department stores including the Emporium and Lowe's where they had Christmas displays with electric trains and everything like that. I used to spend hours looking at these various things and hoping against hope that we would be able to get something of that note. Christmas night my brother, my sister and I would go to bed early hoping that Santa Claus would get down the chimney. We had a chimney. I never did understand how he was going to get down through there. My mother put out the cookies with milk and we'd go to bed early and get up at four o'clock in the morning to sneak up the stairs and look and see what Santa Claus had brought. Quite often it was a bowl of hard candy and an orange, a piece of clothing and an inexpensive game. We kept hoping for a train set but we made the best we could. We survived. I became aligned with my closest friends that I loved. About the church— my mother was a devout Mormon. She would have been in the bishopric if they had allowed women. My father was a non-believer, a great man but did not actively participate. I was obliged by my mother every Sunday to go to church with my friends. We diligently went in and passed the sacrament and obeyed what we thought were the laws of the church until such time when I think I was 7 about sixteen or seventeen. The bishop came down the aisle and got me by the arm and said, "Ted. I think it's time for you to go on a mission." That shocked me. I think I just said, not negatively, but that I was not really interested at that time. My truest friends—all of them followed the same line of reckoning, so I wondered at this time, what was it? Was it peer pressure? We all had the same idea at that time that we were not going on missions. It was etched in stone. After we graduated from Polk School, I went to Central High School down at 26th Street and Monroe. Believe it or not, those two years are negative. I have nothing really factual that I can remember of any note. In other words they passed by me without any real essence of any happenings at all except the music instructor there said, "Ted, you've got a wonderful voice. You should go out and use that voice." I remembered that. So off we went to High School at dear old Ogden High School on 28th and Harrison. We were the third class and that's when I really grew up. It was a new atmosphere. The ambiance, the people, the teachers, the location all struck me as being something super. I guess you could say I was a jokester all my life and I got by with my wits. In other words, I was always cracking jokes and breaking up people. I became very popular and joined the social clubs there. I knew quite a few people. But I do remember something, this was pre-war, they had ROTC. It was officer's training school. We were obliged to go out on the campus and parade around for an hour and then after that they selected officers from our group to lead. These were the power makers. This bothered me enormously. I was not selected. I was a private. All my friends were colonels, majors, captains, etc. I was obliged to walk through 8 the ranks as a private. I thought, "Well, this may be my life. Maybe I'm not going to make anything out of it." But I did make some very good connections there. I loved the people there. Our actual basketball team were the state champions. We were honored in Salt Lake. We had, what I think Tom Brokaw would call the finest generation. I would consider that our class of 1940 was exceptional as far as the quality of the people and what they did and the environment we were living in. ROH: Can I ask you a question real quick? Tell me the names of some of your friends at Ogden High. Who were your best friends? EB: Jack Luddington, who I'll talk about incessantly. Jack Dalton, Bill Hinds, Jennings Olson, Richard Stine, Parry Thomas. Here's something that you want to wire in. Parry Thomas and I were very close and Parry Thomas probably was the leader of the pack, as far as what happened to the graduates. Parry became president of a prestigious bank in Las Vegas. He became a very big factor in banking in Las Vegas. Bob Bishoff who was president of I think the Commercial Security Bank and Maurice Richards, a prominent attorney. It was a time when Ogden was at its apex as far as producing people of culture with the ability to move on. One thing I noted that in our parking lot there were probably five or six cars of people that owned cars. You go by today and there's hundreds of them out there which is an indication of time and change. I still, at that time, had no real love connections. I think a lot had depended upon that my family had no car so I depended a lot on double dating and taking girls out like that. I had a lot of very close female friends but nothing serious at 9 all. I would go to the prom by myself and my friends would put my name down and I'd dance with their female partners. ROH: Did you call that stag? We always call that stag when you went by yourself. EB: Yeah, I went stag. I enjoyed the dance with other people's partners. I was awe stricken by the campus. It was so beautiful in 1940. It was constructed for less than one million dollars and one of the advisors to building was Meryl McClanahan whose son was Richard, a classmate of mine. After we graduated many people went their different ways and I went home and I said, "Where do I go from here?" I knew we had very limited means. I had no money myself. My dad couldn't afford anything. So Dad scratched up enough money for tuition for Weber Junior College. Quite a few of the students there were on short hook as far as money. The money class went to Utah or BYU. We arrived down on the campus of Weber College and it was very, very small in relationship to what I had pictured. The student body and my class were something like 180 people. We were in a war by that time so that meant that there were very few people around. I thought while I was there that I still wanted to be a forest ranger because of my likes of being outside, hunting and fishing at the cost of the government, and so that was my theory. I wanted to graduate from Weber College and then go on to Utah State where they had a forestry school. I became involved with the Excelsior Club, which was the premier social club. I made lots of friends. I think my personality lent itself to making friends. I was like a loose cannon. I always felt like I had to make light of anything and I think that was a big hit down there. 10 I became very close to [Henry] Aldous Dixon who was president of the College. His son, John Dixon, became Director of the University of Utah Medical Center. I made new friends. I found at that time that Ogden had a history of being a Mormon town. In other words, if you were Catholic, you were on the wrong side of the track. I had wanted to date a girl who was a Catholic. My mother found out about it and she had a fit. She was very down to earth and strong in her beliefs of the LDS Church. ROH: Did you have any friends who were African American? EB: Here we go. In the student body there was one black. His name was Willy Thomas and he was a huge, black, muscular athlete from Kansas. He was an outstanding track man and basketball player. He ran the hundred meter dash. I became very close to him out on track. I ran the track there, the mile run. I would joke with him and he would sometimes take it as offensive and then he'd say, "After I thought about you Ted." I was chuckling to myself. I became very close to him. Another example was Wat Misaka who was of Japanese origin and an excellent basketball player. He has been honored nationally. I became very close to him. At that early stage in my life it became apparent that I had no racial problems. I had made my point there at Weber College and found that later on in life, that's what often led on to what I did and where I went. Anyway, I took fond memories from Weber College. I thought that the beauty of that college at that time was the smallest of the class, the informalities, the attention from the seniors as to coming in to classrooms and talking to you. You felt like it was a family operation, totally family. It was a wonderful thing. 11 Aldous Dixon lived on campus in a small house right there. Later on when I went in to the war—my family would tell him what I was doing over there and he would write to my family and say Ted was going to be okay. I also liked the small classes at Weber. We had a lot of help from a very professional teaching staff. As an aside, I purchased an expensive oil painting of Farrell Collett who was once the head of the art department at Weber College. ROH: Nice. EB: Anyway, I always imagined myself as being an athlete. I had a very strong arm and I could throw the football farther than anybody on the football team but I was so fragile that I knew that once I was hit I was down. So I never did participate in football or basketball. But I was on the tennis team at Weber College. By the way, while I was in high school I was city champion in several contests there and I would ride down on my bicycle to Liberty Park, and I would have one racket with maybe a string broken. In one case, a prominent citizen would come up in his convertible in white shorts with a racket and the contrast was startling. I had a tremendous forehand but no backhand so I would always attack from my forehand and try and cover up my backhand. I was fairly successful because when I was younger I used to pound the back of our house constantly with a ball. That's where I developed my forehand and the serve was tremendous. But my backhand did not exist so I lived by playing around that. It was one of those things. As we progress along, the war was coming closer and closer so a group of us, after graduation from Weber College, decided to go to Utah State. Five of us 12 went to Logan and moved into in a house near the campus. We managed to survive. I joined the Sigma Alpha Epsilon fraternity, which was a premier club. I was very comfortable on the campus. Then my dearest friend Jack Luddington, who I mentioned before, had been taking pilot training out at the old Ogden Airport, and he said, "Ted, things are closing in. The Air Force is having a meeting in Ogden for possible applicants to join the Air Force. Do you want to go along with me?" I said, "I don't know." Then he talked me into it. I said, "Yeah, we'll get drafted if we don't." So we went in there for the physical, I think I weighed 138 pounds. The Army Air Force medical guy said, "You don't qualify. You're too thin. But I want you in here. Go home and eat about three pounds of bananas and come back tomorrow. See if we can fudge you in there." Low and behold I gained a pound or two and he said, "You're in." My friend Luddington, who was not a genius either, as far as his ability to score well on tests, was the last one out of the class. He sat down and I said, "Come on Luddington." He finally made it and we both joined the Air Force and left Salt Lake City on the train for Santa Ana, California. We arrived and there were 20,000 cadets at our base. We were separated after we took the tests to find out what our abilities were. He was assigned as a potential pilot and I was assigned as a potential bombardier. So after we graduated from the base in Santa Ana I was assigned to Roswell, New Mexico which was a bombardier school. Jack went in to pilot training on the California coast. I arrived in Roswell and found that we were dealing with the Norden bomb sight which was highly prized by the German Air Force as being something they 13 would like to have in their power. So, while we were in training, we always had to carry a .45 revolver and treat the bomb sight as a most valuable item. We would practice bomb day and night. We were expected to drop the bomb in a five hundred foot circle from five miles high. The blue practice bombs had ninety-eight pounds of sand and two pounds of spotting powder. The Air Force kept washing out cadets. I would call my mother and say, "I'm still in here but the ranks are thinning." When I finished, I got a short leave to go home to Ogden and I showed off my wings. Then I was assigned to Hondo, Texas for navigational training. Hondo wasn't too far from Austin, Texas, where my Aunt Clara lived with her billionaire husband. She invited me to go up there on the weekends. She let me sleep late and she fed me well and I was in seventh heaven. After we were through with Hondo, we got our orders to form our strategic bomb group in Salt Lake City, at Kearns Army Base. I thought it was nice to be back near home for a few days. Our plane crew was made up of crewmen, pilot, copilot, bombardier, navigator, and six gunners. We named our plane 'Lassie and Her Lads' because we had a gorgeous spray painting of Betty Grable wearing a swim suit on the tail. We were a composite group of the Midwest and far West. We trained in Dyersburg, Tennessee. Then we moved on to West Palm Beach Florida for our final training. From there we got orders to go to Trinidad, West Indies. We flew by ourselves. The landing strip was in the jungle and we were in there overnight. The next day we took off for Belem, Brazil. We flew over the Brazilian forest for ten hours and I said to the navigator, "If we go down in 14 there, we're done for. They'll never find us." From an overnight in Belem we flew to Fortaleza, Brazil, which is on the tip of Brazil. The next stage was thirteen hours flying over the Atlantic Ocean. We took off at night. We were flying a thousand feet over the waves in order to save on fuel. I was in the nose, as usual, and we encountered St. Elmo's fire, which was an electrical discharge carried to our guns. I thought we were being fired on. It was phenomenal to see. We arrived in Dakar, Senegal in North Africa. That was an eye-opener. As we landed, a multitude of Senegalese warriors came out with guns and top hats and surrounded our plane in order to protect it. They put us in canvas tents and as we relaxed, the Senegalese came through with their spray guns for malaria and they sang as they went through and sprayed us. Our next stop was Marrakech, Morocco situated high in the Atlas Mountains of North Africa. We went into town to visit the markets and old French restaurants. Towards the evening we decided to visit the French Foreign Legion outpost in Marrakech. We asked the commander if we could watch their parade in the evening and he said we would be their guests of honor. That night we froze to death and slept in our plane. The next morning we got orders to go to Tunis, North Africa. We flew across the Sahara and landed at a deserted German Luftwafee air base that was used during the Montgomery and Rommel desert war. We visited the ancient aqueducts there and marveled at how they had been built. We also visited the ruins of various German Luftwafee planes and we were warned not to take anything because everything was booby trapped. 15 We received our combat orders and flew from Tunis to Foggia, Italy and landed at a deserted air field that had been occupied by the German Luftwafee. We went to our canvas tent and proceeded to locate the mess hall. We thought the food was not very tasteful, so we bartered our provisions for local products such as fresh eggs. Our group was the 463rd bombardment group commanded by Colonel Frank Kurtz, who went back in history to the invasion of the Philippines by the Japanese. His airfield was attacked by Japanese bombers and several of the American B-17 bombers were split in half. They put one piece of a bomber into another and called it the Swoose—half swan, half goose. Colonel Kurtz was the chief pilot of that plane, which is presently being restored in the United States. We got settled into our base and our first mission was what we called a 'milk run.' That was to indoctrinate one without fear of major casualties. As the bombing missions progressed, they became more deadly and losses mounted. Then it became one of marking down. You had to make fifty missions as related to a loss of three to four percent of the planes each time we went out. As the missions increased in intensity, we finally came to a mission where the target was Ploesti, Romania. For the Germans, the Ploesti oil fields were a source of oil for their entire military operation. It was heavily guarded by flak guns and F-190s and ME-109s. They were the elites of the German Air Force. When we found out we were going to Ploesti, everyone sighed, had their breakfast, went out to put in their bomb load, and proceeded to taxi out to the runway. 16 By the way, the air fields were metal strips, not cement, and the B-17 loaded with 6,000 pounds of bombs, 2700 gallons of high-octane gasoline, does not get off the ground very quickly. At the end of the runway there was a fence. I was in the nose of the plane and remarked to the navigator, "This plane's not going fast enough to get off the ground." Finally we cleared it by about a hundred yards and went up into our formation at 15,000 feet. Over the Adriatic Sea, everyone discharged their machine guns to make sure they were firing. Then we went over the Yugoslavian Alps. The Yugoslavians were not allies at that time and they had flak guns mounted on top of the mountains. They shot at us, but weren't very effective as they didn't have advanced radar. We flew into our target area and our escort fighters, which were P-38s and P-47s peeled off because they were short of fuel and headed back to their base. They left us unescorted as we approached the target area. There were three or four hundred planes forming a line at what was called, the 'initial point.' This enabled German aircraft guns to zero in on our direction and altitude. I took command of the plane, flying it as we approached the target area. As we neared the target area we saw a huge black cloud box where all the German flak guns were concentrated. I saw planes going through that box and going down on fire and we knew we were next. It was very trying and tested ones fortitutde to the maximum. As we approached closer to the target, I cranked in the airspeed, the velocity, the wind, and other data into the bomb sight. The two indices cross and you know you're on target. I'm watching carefully and finally the indices cross 17 and I say, "Bombs away." The bombs are released and we turn away with planes on fire on both sides of us. As we left the target, if any of the planes in our formation had an engine out and they trailed the pack, they were attacked incessantly. You had to keep a tight diamond formation with seven planes, which also gave you more firing power against the enemy. So as we came away from the target and headed back, we were still alive. Then we started talking about if we had enough fuel to get home. As we neared the Adriatic coast, we started planning whether we were going to make it or whether we were going to ditch. We'd all had training as far as what to do. We finally arrived in the vicinity of the airfield and landed. We were interrogated and had our hot chocolates and donuts and tried to unwind. In another mission, we lost all of our commanding officers and crew in a mid-air collision caused by cloud coverage. In another occasion after takeoff to return to base, we had instructions that the mission was aborted. Our chief pilot, who was later a noted neurologist from Boise, Idaho, turned to our copilot and said, "Why don't you handle this landing." We turned towards the runway and I noted there was a crosswind and the copilot wasn't factoring that in. As we approached the runway, I said, "We're in trouble." We hit on the left landing gear and bounced about fifty feet up in the air and came down with the engines chopping up the runway—with 6,000 pounds of bombs and 2,700 gallons of fuel. I said, "I'm dead." We slid for about five hundred yards and the minute we stopped I yelled for everyone to get out and I ran for about a half a mile and dropped down and covered my head. For some time the rescue crew wouldn't 18 get near the plane to deactivate the bomb load. I don't know why that plane didn't explode. [photo included] ROH: Let's pick up where we left off with World War II. You had survived a crash landing. You said it took a long time before anyone would go near it. EB: Gas was pouring out over the engines and the bombs were banging against each other. We stayed away for a long time and then the emergency crew hosed it down to cool it off. ROH: Did they send you on vacation after that? EB: No, the policy was that you could fly twenty-five missions and then you could take a week off and go to the Isle of Capri near Naples to unwind. My theory was that I wanted to get out of there as fast as possible so I didn't take the vacations. I flew my missions because I wanted to get back to the States. The B-17s flew between twenty and twenty-seven thousand feet. It was thirty degrees below zero—freezing. Non-pressurized cabins. Ice formed down the face of your gear. No relief tubes. We had flak suits on and our parachutes hooked on one side, then we had a helmet. It made it very hard for us to move around. On another mission, we had a misfire in the bomb bay as two bombs had banged together and did not detach. The pilot said, "Boyle, get back there and release those bombs before they blow up." In the B-17, between the front part of the plane, the bomb bay, and the back, was a rail and two supports. As I walked over it, I was looking down at the Mediterranean from 25,000 feet and holding on to a rail with one hand. I was trying to release the catch for the bomb that was 19 swinging against the plane. I managed to unhook the bomb and made a silent prayer as I returned to the nose of the plane. It was a terrible thing to fly eight hours on total oxygen at very low temperatures. It was bitterly cold. After a mission, the Red Cross would be there waiting for us with donuts and hot chocolate, then we'd be interviewed about the mission immediately. As the missions went on, I would write letters. I have over a hundred letters that I wrote to my mother that she kept. I began to wonder if I was going to make it or not. On my fiftieth mission I was flying with another Utahn, Clyde Hart, and he knew it was my fiftieth mission. When we landed, I got out of the plane and kissed the ground. Before that, on a raid over northern Italy, we had some terrible problems from damage to the plane. I managed to get the bombs on target and two weeks later I was awarded the Distinguished Flying Cross. After my fiftieth mission, I said, "I've done it!" We got ready to depart and the fifteenth Air Force came out with a memorandum saying, "Unfortunately, we have a shortage of flight crews, so you can have thirty days' leave in the United States, then come back and serve another fifty missions." I wrote to my mother and said that was a death sentence, I would never come back. Fortunately, they reversed that. I left Naples on a troop ship on July 26. We were in the upper part of the boat and on the decks they had thousands of people who were fleeing France and Italy. They had no place to sleep, so they slept on the deck. We were in a convoy surrounded by destroyers, but we had reports of submarines in the 20 area, so we were dropping death charges. That was scary. We arrived in New York. I took a train from New York to my home in Ogden. My first few nights in my family home, I would wake up screaming. I hadn't unwound yet. I would try to find ways and means of winding down. After resting at home, we were sent to a camp in Santa Monica to continue to decompress. My combat days were over, thank the Lord. I was assigned to San Antonio Air Base, and then I spent a series of time moving from one air base to another. I kept in mind that I might be called to duty again. I applied for pilot training in the Air Force and I was accepted. I was assigned to Thunderbird Field in Phoenix, Arizona. The field was also occupied by Chinese cadets who thought nothing of flying into you or on top of you because they had no reason for flying etiquette. In that area of Arizona, there are always hot air drafts. After I had gotten to the point where I was flying solo, I was landing the plane and unbeknownst to me, the pocket of hot air was pushing the plane up and I didn't compensate for that factor. I pancaked and spun around on the landing strip. Thankfully, I wasn't hurt. Immediately I went on a flight check. The instructor, a pilot named Carl Thigpen said, "Ted, you're a good pilot, it's unfortunate you've painted yourself into a corner." They washed me out of the program. I eventually ended up in Denver, Colorado where I was released from the Army-Air Force. ROH: Did your older brother serve as well? EB: No, he had a medical problem. He was a dare-devil—totally different than I am. He parachuted out of a plane in Ogden in 1934 at the age of seventeen. It was a 21 high school bet with his friends. The owner of the airport told him he had to have his father's permission, so Billy called our dad and said, "Dad, I'm going to jump out of a plane, you have to give permission." We sat on the front porch and watched this biplane circling up and then a parachute drop. He became a champion ski jumper in the 1930s. He became an expert on Ecker Hill which was adjacent to Park City. It was a humungous, steep hill, and it attracted a bevy of Norwegian ski jumpers. They formed a cartel and would have jumping contests. My dad and I would go to watch my brother jump. He did exceptionally well at that. After that, he went to California and raced cars. He had no fear at all. That was his life. Later, he became a dreamer. He got into real estate and everything was going to be a million dollars. He was an alcoholic. He became an advisor in Santa Monica for a bevy of movie stars and famous people who would call him at two o'clock in the morning, "Billy, I got a problem." He never quite made it financially. He was always engrossed and saying, "I just got to get this guy to sign this and then I've got it made." It was always touch-and-go with Billy. We were very different. ROH: Did he write to you while you were gone? EB: I've got a ton of letters. Hazel and I are always wondering about who's going to give a hoot about these letters after we're gone. Billy was a great personality. He could walk into a place and immediately have people around him. He eventually ended up in a nursing home in Santa Monica and Hazel and I would go diligently and take him milkshakes and candy bars. The next day he would say that people 22 had stolen them from him. I said to Hazel, "Now that I've seen this in my brother, when it comes time for me, I'm heading for the hills with a Pepsi." It taught me a lesson in assisted living. He was my protector when I was young. My sister was a beauty queen from the get go. She did modeling in Salt Lake City and she was a prom queen. She married well—Ed Haas who was one of the producers of "The Munsters." She traveled in high style in Santa Monica with him. We had the same experience with her in assisted living that we had with my brother. ROH: So none of you worked in the Boyle furniture store? EB: This is fun. I thought from day one that I was going to be selling furniture for the rest of my life. I worked in Boyles as a delivery boy and not withstanding my frail structure, they put me on a delivery truck to haul stoves to second floor premises. Then I handled the store elevator covering three stories which didn't have an automatic stop. During the Christmas season we'd have a pile of customers on the third floor and I'd try to judge where the first floor was and end up sliding clear to the bottom and have to go back up again. HB: You'd better start telling her what happened to change your life. EB: I haven't got that far yet. Anyways, after I got out of the war, I was twenty-three and I was looking for companionship. I had bought a car during the war for my family, who had never had one. I met a girl and we had a relationship. Her name was Gloria and her dad was the music instructor at Weber College. Things were progressing. I was an avid skier and we were in Snow Basin and I told her she 23 needed to learn to ski faster and she went down and fell and broke her leg. Things went from bad to worse after that. Another day, I was at Snow Basin skiing by myself. I was the last man on the hill. The ski patrol had gone and I wanted to do one more run. On the way down, I fell and spun around and stopped near where the gate was. I got up and decided I was okay, so I was going to do another run. Remember, there was nobody on the hill. I got on the ski lift and about half way up, my left knee started to hurt so bad I couldn't stand it. I rolled off the lift at the top. It was dark. I zigzagged my way down the hill, sitting down all the way. It took me an hour to get down. I went to the doctor and found out I'd blown all the tendons in my knee. I had my knee in a cast and I was the house boy at the Pi Phi house in Salt Lake. I was living in the basement with about thirty Pi Phi's as residents; one of them being my sister. I got all the dirt about what had happened on dates—the girls would sit at the kitchen table talking about their dates as if I didn't exist. One day a group of young men in the lounge were talking about the Thunderbird school in Glendale, Arizona. I thought, "Wow. That sounds good." So I made an application to enroll. I was accepted—I still had my leg in a cast. I set out for Phoenix by myself in the winter with my left leg in a cast. I got near Cedar City and it was black ice and I skidded off the road and tipped over in a ditch. This was 6:00 in the morning. I got out and hobbled down the road to an all-night café. There were several patrons in the bar who offered me a drink before they went out to put my car back on the road. I arrived to Thunderbird school and decided I wanted to live abroad and work for an international company. 24 I decided I needed to work on my command of the Spanish language. My friend and I traveled to a small university in Morelia, Mexico. We lived rather sparingly with a Mexican family. After studies in Spanish, it came time to go home. We had practically nothing in our pockets, so we boarded a bus to Guadalajara. There were more chickens than people on the bus. In Guadalajara, we had no money for a hotel, so we went to a flop house that had a hundred beds or so. Bill and I went in and paid and we agreed that one would sleep and the other would stay awake because someone might assault us if we were both asleep. We had to go third class on the train to Nogales, Mexico. That was a laugh because it was full of immigrants heading to the United States and they were all pretty liquored up. We had no money for food, so when the train would stop, we'd get a stock of bananas. We were on the train three days and all we ate was bananas. Close to the border, we got off the train. Bill left his U.S. passport on the seat and had it stolen. Going through customs in Nogales, Bill went to jail because he didn't have a passport. Then they put me in jail because my passport, when we'd gone into Mexico with friends, had been stamped that I had brought a car into the country. So I was put in jail until they called the owner of the car and verified that the car was in Mexico City. I don't remember how Bill got out of jail. That was a journey never to be forgotten. After we graduated from Thunderbird—the beauty of the school, is that the people who hire, came to campus. I was prepping to get a job with Sears Roebuck. A friend of mine had scheduled a meeting with a Citibank officer from New York. When Citibank found out my friend was married, they said no. My 25 friend said to me, "Ted, why don't you interview in my place?" I asked for an interview and the first question their man from New York—Gordon Bullock— asked was, "Why do you want to go to Latin America?" I said, "I have an uncle who runs the largest sugar cane factory in Puerto Rico and if you hire me, I think I can get the account." I made it up off the top of my head on the spot. [Laughter] I walked off to get ready for Sears Roebuck and a week later I got a telegram saying Citibank had accepted me. They had to write for references. Not far from me lived two very powerful lawyers, George Lowe and Roy Thatcher. They wrote letters to Citibank. Then I asked my dad, "Dad, I'm at a crossroads here. I don't know anything about Citibank." My dad said, "Ted, the only people who are important in Ogden are doctors, lawyers, and bankers. Go for it." I accepted Citibank and said goodbye to Ogden. I got on a train to New York and went to the YMCA with the other trainees. I stayed seven days in New York and they shipped me off to San Juan, Puerto Rico. San Juan was our training base for South America. The people there were very friendly, we practiced our Spanish, and we learned about banking—that including carrying the golf bag for the managers when they went golfing. My family came to see me. They had never been out of Ogden, Utah. My mother has a diary of everything that happened. She even wrote about my dad listening to the motors on the plane. We had a lovely time. I think that was the biggest thing to ever happen to them in their lives. As it came time to depart from San Juan, they told us, "You trainees have three choices, you can go to Havana, Cuba," which was pre-Castro, which was a 26 great place, "or you can go to Mexico City," which was number one, or Bogota, Colombia. I'd never heard of Bogota, Colombia. For some unknown reason, I chose Bogota. I arrived in Bogota at 8,600 feet in altitude. It rains about every other day. It's in the top of the Andes with ancient Indian culture all around it. I settled into an apartment with another trainee and we lived the buena vida—the good life. He was a football player from Ohio State named John Mack—a very joyful guy who would fit in any crowd. We played fifty-four holes of golf in one day. We had a great time. We dropped golf balls out of the windows to watch them bounce on cars and roll down the street. A friend who liked to drink went out and got locked up and couldn't find a way home. The police called the wife of the other man with him and asked if she wanted to come down and bail him out. She said, "Hell no. Leave him in there." She was furious. Anyway, we had a wonderful time. Our chief officers at the bank were Boice Nourse and Juan Sanchez, a Castilian from Spain. It was just idyllic. We would play Liars Dice at the Anglo- American club and whoever lost would pay for lunch. We'd play against the manager and he wasn't very good at concealing his thoughts, so we got a lot of free lunches. We used to have vacations—we would get three months off after every two years and they'd put us on the Grace Lines ships to go up to New York. I'd go back to home in Ogden and I'd bought a car—my original car was a 1942 Chrysler Sedan that I'd bought during the war, then I bought another that I think was a Ford. Back in Ogden, I reunited with my old friends but I felt like I was out of place with them. In the interim period, I was doing well in the bank and 27 learning about the theory of banking. Citibank was the world leader in international banking. We worked with governments and with major organzations and their subsidiaries. We were not oriented towards individual banking. We worked with big-ticket items. In one of my trips North, I met a young lady from New York City, who was on the cruise with her mother. We became involved and were engaged when I went back to Bogota. One day I was working on the bank platform in Bogota and this young woman walked in and stopped the music. She walked down that platform with her gorgeous black hair and I thought this was the girl of my life. I hadn't even met her. When she walked in, I just thought, "Where have you been all my life?" ROH: What year was that? EB: That was about 1951. We dated about eight months. The bank had a policy that you could not date employees and I was engaged. I had a dilemma. I talked to my general manager, Boice Nourse and he said, "Ted, we'll make an exception as long as you play the rules of the game." Hazel loved peach melbas, so I asked her out to get one with me. I kind of dallied around. Finally I went out to meet her parents and find out if they were willing to let her date me. To the very strict in Latin America, this is how you go about dating. When her father saw that we were getting serious, he wrote the State Department to find out if I was married. He was worried about the Mormon religion and if a polygamist might be after his daughter. 28 Hazel and I started dating and I was in seventh heaven. I couldn't believe it because of the age difference. But we dated and then I got really sick. We had an idiot bank doctor and I went to him and said I didn't feel good. He said, "Do you chew gum?" I said yes. He said, "Then stop chewing gum." Well, I got worse and I started turning yellow. Hazel got worried and I went to another doctor. He said I had Hepatitis and he wanted me in bed resting immediately. I was in bed for three months. All I can remember of the treatment was that I ate a lot of hard candy because the doctor wanted to build up the sugar in my body. I had written to my fiancé in New York and told her that things had changed. She showed up in Colombia. The bank was having a big party and I ended up with Hazel and my fiancé in the same room. I just about died. I said to myself, "What have I done to deserve this?" I managed to make it through the night. I made the break with my fiancé and she went back to New York. Hazel's dad came over all the time while I was sick. He taught me to play bridge and he spent a lot of time with me. I think he was trying to make sure that this thing was real. His name was Edward Pierce Roskruge. Let me interrupt here to say that Hazel's biological father was German who I think was connected with the Colombian Air Force. When the world war came, he was called to duty back in Germany. Then Edward Pierce Roskruge married Hazel's mother. He was a wonderful Englishman and always very correct. I fell in love with him right away. He was there when I needed him. Anyways, so I managed to get out of bed to get married. We had the wedding in her house with a Catholic priest. It went well but Hazel had an affinity 29 for dolls. She had a huge doll she loved that she wanted to take with her as we were packing for the airport. I said, "No way, you're not taking that doll on that plane." ROH: How old were you two when you got married? EB: That was 1952. I was thirty years old and Hazel was seventeen. Anyways, we got to Barranquilla, which is a seaport at the head of the Magdalena River. Hazel took to married life with vim and vigor. She learned how to cook. She was a wonderful hostess. People there loved her. She became very active in the American Woman's Society. At that time, we made a lot of friends in Barranquilla. They had an international golf tournament one year and one of the players was a young man named Arnold Palmer. We were privileged to meet him and have drinks with him. That was the beginning of his career. My mother and father came to Barranquilla to visit over Christmas and that was a real treat for them. At those times, I rode the city bus. We didn't have enough money to buy a car. At one point, we were in dire circumstances financially. Hazel's father had given her a very expensive bracelet with gold in it and unbeknownst to me, she went to a pawn shop and sold it. When I found out, we went back to get it but it was gone. It was tough in the early days, but it was a learning process. My supervisor was from Brooklyn and from the old school. He was very gruff. He and I had several personality clashes. He would say, "This is the way we're going to do it." But I had a feeling that my ideas were better. When we got to the point where we didn't get along, I would go take a walk around the block 30 and then come back and sit down. He knew what he was doing but he did it with the old style. He hadn't arrived into the twentieth century. Among the American counselors was a gentleman named Harry Shlaudeman, who was a vice council and a super golfer from Pasadena, California. Harry, through his career, became the right-hand man for Henry Kissinger in Washington. The head American council was an elderly Scotsman who loved golf. One morning we were alerted that he was missing. We looked for him for three days and eventually he showed up and said, "I just fell asleep." We really enjoyed life there. When it came time to start a family, I witnessed the birth of our first daughter, Sharon Elizabeth. Everyone said she was beautiful just like her mother. Our second daughter, Linda Kay, was born in Cali. We almost lost her but she survived. When it came time for us to move to Cali, Columbia, I had the title of Pro-Manager. It sounds better than it was. I had been a sub-accountant. ROH: Why did they call you a sub-accountant? EB: It was something to show that one was just starting a banking career. We got our orders to go to Cali, Colombia. Cali was a wonderful place and we settled into a very nice house and I became the second in command there. I eventually became manager of that branch, which was a big success. We were very prominent there. I was president of the American Men's Society and Hazel was president of the American Women's Society. ROH: Tell me a little about these societies. 31 EB: It was a consortium of Americans who were working abroad and assigned to Cali. It was similar to a Kiwanis Club. The Americans and some prominent Colombians worked together to promote service activities to the community. Cali was the a center for the production of sugar cane, which is a major source of income for the Colombian government. We also had many pharmaceuticals plants, Quaker Oats and other multi national companies. Political unrest and local violence were causes of concern. In one instance, we had gone to a cocktail party at the American councilor's home and when Hazel and I got back in the car, I said, "Oh, it's drafty." Then I realized someone had removed the entire front windshield of the car. After that we would go down to an automotive spare parts store and see our windshield and buy it back. It was petty thievery. Another thing was if you were driving in thick traffic and had your arm out the window thieves would take your watch off your wrist. Cali was in an earthquake fault zone. One night I heard this thunder like a train approaching the house. It was a tremendous noise and the house was shaking badly and shook for about two or three minutes. It was a major earthquake and there was a lot of property damage in Cali. The next day we had big cracks in the masonry of the house. We were very fortunate in the banking industry to deal with high class business houses and individuals. We also had banking relationships with the Colombian government. There were very little dealings with individuals. Kim, our third daughter was born in Cali. I never questioned the superb quality of medical facilities in Colombia. So, our third daughter arrived and I'd 32 send telegraphs to my mother and father, "I've got another queen in the family." The girls went to the American schools in Cali. All of my daughters had dual nationalities, Colombian-United States of American, until they were twenty one. They were brought up strictly by their mother in the Catholic Church. From Cali we were transferred to Medellin. People associate Medellin as the center of the narcotic industry in Colombia. At that time there were no problems with narcotic trade. The only political parties were liberals and conservatives. There was a fierce political battle which was a concern. We had problems with rioters in the street in Cali. We had to close the branch because people were being shot in the street. Castro arrived with Che Guevara in Bogota and from that sprung out these problems with peasants up in the mountains who were ill-prepared to make a decision. They entered the Colombian political system of 1949 in addition to the conservatives and the liberals. It was a problem if you were in the wrong place at the wrong time. There were instances when it was rather dicey to go certain places. An uprising would happen overnight and you would get caught unawares. But I do want to add that in Colombia, bull fighting was famous as it was in Spain. Bogota was very much connected to Spain. We still have films of bull fighting. My career was blossoming. I had been named manager of the branch, which was a major move. ROH: Can you give me an idea of the size of the branch? EB: I had over a hundred employees. The currency was pesos. When I arrived, the peso was at par with the dollar—if you had a peso, you had a dollar. When I left, 33 the peso was something like two cents to the dollar. It completely devalued. Much like what is happening in the United States right now, the government's economic policies were off-key. By the way, coffee represented a major portion of their exports and they lived off that, but they had almost every major natural resource but they lacked the funds to develop. They were passed by other world countries that didn't want to put money into Colombia at that time. So, the economics at times got out of balance at times. The Brazilian coffee was a lesser quality. The Colombian coffee was called "mam"; which meant "Medellin, Armenia, Manizales." That's the high grown coffee; the higher the area it grows the more valuable it is because it matures slower. Medellin was my next step. It was a larger area and more responsibility. It was the center of textiles for most of South America. Again, we were very favorably invited to join the community there. It was group of outstanding people we were associating with—both the Americans and Colombians. The manager of Citibank was on par with the American consul, as far as prominence, in any city we were in. So we were always on the top of the list as far as invitees for whatever might be going on. In Medellin, we had the fourth addition to our family. Sarah was born premature and it was almost a tragedy. The hospital there took such great care of her. There wasn't a minute when there wasn't a nurse there looking after her. That was our family. After our fourth daughter, I said, "That's it. I'm surrounded by women." But anyway, I think being in the international banking circle, you're dealing with people who are intelligent and sociable, usually the moneyed class. It was a 34 wonderful world. It encouraged you to step up and be a part of it. We dearly loved that. The one major incident when I took my life in hands was when I bought a car in Bogota. The individual had a late-model car for sale and I had to fly to Bogota to get it. My boss said, "What are you doing?" I said I was going to drive it back to Medellin. He said, "You're crazy." The road from Bogota to Medellin was undeveloped and had very few facilities. At that time, there were uprisings with the natives attacking buses, dragging people out and cutting their heads off. They called it "Corte de Franela." There were several massacres in that area. That was in the back of my mind, but I said I'd travel at night while they were asleep. So I left Bogota all by myself. I drove maybe seven or eight hours through areas where I saw nothing except a paved road. It was eerie and I kept thinking, "What am I doing?" I arrived in Medellin at about 5:00 in the morning. Hazel was thrilled that I made it. It was an idiotic thing for me to do. EB: Eventually, we sold that car and got a good price for it. Hazel was driving it about three days before we sold it and there was a truck parked with a piece of lumber sticking out of it. She went too close and the lumber went right through the front windshield and all the way back. She was okay. I went to the guy I sold it to and I was really upset. He said, "Don't worry. I can get a new one from Miami." We got a lot of letters from corporations saying thank you for the attention and help I'd given them as they got started in their business. I was on the board of directors of companies where we were involved in Medellin and Cali. They 35 wanted a local director with banking experience on their boards. They'd send the Chairman of the Board down to Colombia and I'd take him golfing. In Medellin, we were honored as a well-managed branch. I got letters saying that and that helped my career. I was a stickler for details and communication. ROH: Did you travel back to the states as part of your work? EB: No, we very seldom would go back to New York when we were in a foreign branch. Except when we were on furlough, I would normally spend a week or so in New York on my way to vacation. Hazel would take the children while I was in New York. I don't know how she did it—traveling with four young kids. She was a marvel. There was a group of expatriates in Medellin who ended up in Fort Lauderdale, Florida after their careers in Colombia ended. There seemed to be an exodus of American workers in Colombia going to Florida after. It had a Latin complex in Florida, and the weather was similar. After Medellin, I got a promotion and orders to go to San Salvador, Central America to be the manager of a huge branch there. They didn't have a house for us when we arrived, so we had the privilege of staying in a very high class hotel for about three months. That was a good life for Hazel. She didn't have to cook or anything like that. In El Salvador we had a problem with earthquakes. El Salvador lies right on a fault line. We had several earthquakes while we were there. Anyway, I was second in command at the branch in El Salvador. Our major clients there were coffee exporters, almost entirely. Then we also dealt with the Salvadorian government directly. We were on intimate terms with the president of El 36 Salvador. The ambassador to El Salvador was a gentleman from Phoenix, Arizona and his last name was Castro. He looked like a Mexican bandolero— black hair, moustache, had a gorgeous blond wife. He would call the American business leaders to a meeting on Wednesday and he wanted all the information he could get about what was happening so that he could report back to Washington. I was president of the American school there. We had Joe Borgatti, who was an innovative vice president. He did a lot of things of which nobody had ever heard. Nobody at CitiBank, at that time, had the privilege of having an airplane available to the chief officers. Joe said to them, "I'm in charge of Central America—Honduras, Guatemala, Nicaragua, Panama, and so forth. I want to get a plane." So we got a push-pull. It's a plane that has a propeller in the front and one in the back. One of the things I organized down there was a league of soccer teams. Citibank was the champion of the tournament. Two things while we were there. One was when President Lyndon B. Johnson was trying to form better relations with Latin America. They decided they were going to have a big meeting in San Salvador and invite the heads of state from Central American countries. Citibank was encouraged to be a part of this meeting. The Mexican embassy said that Johnson liked cuff links with coins from the country he was visiting, so I was assigned to get to the local jewelry store and get some coins that were delivered to him. We were part of the big entourage. We met the President and his wife and the two daughters. 37 The other thing that happened in San Salvador was the Chairman of our Board, George Moore, who was a genius in my estimation. He decided to come down with his wife, who was from a very prominent Mexican family. She was not very sociable. We decked out his room with flowers and when he walked in, he said, "Is this for my funeral?" He had all of the young, gung-ho businessmen in San Salvador come to the swimming pool at 6:00 in the morning and swim with him. Then he would have breakfast with them and talk about business. Hazel was in charge of a party for his wife. Hazel carried it off perfectly. The two big events were that we were going to take them around in our plane and show them Honduras. The plane was small and Mrs. Moore was rather large, so when we went to get on the plane, she said, "George, you think I'm going to get on that plane? Never." She walked off. We had to run around and get a commercial plane to take them. The crowning event was a party on an island resort owned by the coffee barons. I happened to be walking along the path and Mrs. Moore crossed in front of me and she wanted to sit down. I suggested she sit in a hammock. Well, she got in the hammock and it broke. She's on the ground and said, "Don't touch me." I said, "I'm going to get fired whatever I do." I didn't dare touch her. She rolled off and dusted herself off. One of our prominent clients was elderly but liked to fly. He flew his own plane over there, but the weather worsened. He insisted he was going to fly back to the air base. His son told him not to so he took off unbeknownst to them. He took off into the clouds and got lost. The Salvadorian air force had to find him and guide him down. 38 There was a war of sorts between Colombian and Honduras. They called it the "soccer war." They got very serious about soccer. I think the end result was a Honduran plane dropped a bomb in the ocean near a port city. There was no actual exchange, but there were a lot of words. The president of the country would ride around on a motorcycle; he was very flamboyant. He would come to our office like that. But the people we dealt with were delightful. Most had made their money exporting coffee. We carried a lot of memories out of that. A lot of our clients were from the moneyed class and they didn't want to deal with Salvadorians or Hondurans or Colombians for tax reasons, so they wanted to confide in us. We were an intermediary. ROH: How long were you in El Salvador? EB: Three years. I was the manager and we had about twelve officers reporting to me. ROH: Did you have the young rookie kids like you coming up through the ranks? EB: We had people who were doing what I was—coming up through the ranks just two steps behind me. We always had trainees or American staff. Then they decided that I needed to go back to the domestic side, so we packed up and ended up in Wilton, Connecticut. The agent who sold us the house was married to a man who was a Citibank manager. We had minimal funds to invest; I still was not making any money. But we let her take us around to see houses. This was 1965 or 1966. She asked how much money I had and I said I had about $46,000. So she started showing block houses to Hazel. Hazel didn't like them. Nora said she had another that might be available. It was a two-story colonial 39 home with two acres of woodland with an immaculate four bedrooms. It was everything you'd ever want. Hazel wanted it. Nora said it was out of our price range. Hazel said, "That's my house." We managed to get that house in the low-forties. It was idyllic. In Wilton, I commuted on the New Haven railroad for five years. I think it was from 1968 to 1973. I was working in our head office in what we called the Overseas Unit for Individual Banking. People from all over the world would come in and want to talk about their money in Liberia and Japan, and so on. I worked in that area during those years. Wilton was a wonderful area. The highlights there were two intercontinental trips from Wilton, Connecticut to Long Beach, California in a station wagon. Those trips were classic. I told the girls that they'd seen the United States from thirty-thousand feet but that they hadn't really seen it. Well, we got into the station wagon, loaded to the gills, with the four girls in the back trying to get comfortable. We'd go from one stop to another and see things along the way. We always stopped at the Holiday Inns and the girls went straight to the pool. We traversed the country and saw everything. The girls saw America and it was a great growing-up experience. My parents lived near Long Beach and whenever we went there, we went to Disneyland. The cross-country trips were invaluable. I kept them on their toes with games like, "First one to see a white horse or a yellow Volkswagen gets five cents." It was something that created memories. All of them talk about it. One memorable trip, our youngest, Sarah, was about five or six years old. We 40 stopped for gas and drove off and we were a mile away when we realized we'd left her. Nobody had counted noses. We got back and she was crying. It was one of those things. Hazel and I fell in love with Disneyland, too. On our fiftieth anniversary, we all went to Disneyland and they bought two blocks with our names on them in the area where they sell your name and it's there for eternity. ROH: When did your parents move to Long Beach? EB: After I left home. My dad had several close friends who had moved to Long Beach. Dad became an avid golfer at sixty-five and played almost until his death. My brother had lived there most of his life. My sister did very well there. Those trips across country were something else. The girls graduated from Wilton High School. Then they got ahold of me in New York and said, "Ted, how would you like to go to Monrovia, Liberia? We've got a branch there that is the central bank for Liberia and we also do international banking from there; it's an important link for us in West Africa." I went home and told Hazel. If I had been married to an American, I think I would never have had the opportunity to go because an American woman probably would not have adjusted. Hazel said, "Let's go." We got out library books and I got a post report. The first thing that caught my eye was that we had a house in a fifteen-acre strip with six other houses. That area around Liberia contained six of the most deadly snakes in the world. That influenced Hazel to buy riding boots for all the girls so that when they walked through the grass, there would be less of a chance they'd be bitten. There was also a lot of malaria. Our doctor gave us pills, which I think affected us all later in terms of our eyesight. We arrived there with a 41 dog and a cat. Our house had a river behind it that contained crocodiles. There were other animals, like apes and things. We were in the middle of an animal kingdom. When I got into the branch I got a shock. I didn't have a problem with blacks, but it was a cultural shock to walk in and see everyone in the branch was black except the manager and me. There was an adjustment there. We settled in and found out that we were the kingpins as far as the American banks there. The president of Liberia thought nothing of coming in at whatever hour of the day or night and saying to the manager of the bank, "I'm going to New York. I need some traveler's checks." We'd have to open the branch and get that for him. We had a problem with labor relations. The employees decided to strike because their white managers did not understand them—that was I and the other manager. We were in the hot seat there for a while. Hazel developed a friendship with the wife of the President through the American Club. They had a graduation ceremony and Hazel loaned Mrs. Tubman one of her chairs to sit on. During the ceremony, the lights went out and it was raining cats and dogs. They brought out some lanterns. It was a comic graduation. We were invited to a wedding of one of our employees. We were the only white couple there. When we saw the cake, there was a colony of ants crawling over the cake. The cultural shock—you learn to adjust to it and get involved with it. They had golf there but the greens were tarred, they weren't grass. The caddies didn't wear shoes so they'd go out into the rough and pick up 42 your ball—which is illegal in golf, but they wanted a tip—and there were snakes all along the fairway. From time to time, we would transfer money that was depreciated to the central bank. We had a cash officer and two guards when we took that money over to the central bank. On one day, we had branches up-country and he went to the cash officer said he wanted to take money over; I asked how he was going to do it. He said, "Our two Monrovia trucks are busy, so I'll get my chauffeur and my car and get a guard from the bank." I said, "So be it." So they drove over and parked in front of the Monrovia Central Bank. The guard got out and the driver stayed in his seat. Before the guard could get the money out of the car, the driver took off with the money in the trunk. We found the abandoned car. It was a national catastrophe—it was all over the news and all the borders were closed so they couldn't get out. For two days I was waiting. New York told me I'd better get the money back or I was in trouble. So, the guy who stole the money went to his brother's house and they buried it. The one who stole the money took enough to get to the Ivory Coast for vacation. There are two episodes. The guy with the money waiting for a taxi to take him to the Ivory Coast that's fifty miles away. The taxi driver said, "You haven't got enough money to get to the Ivory Coast." And the guy said, "Here." He put the money on the seat and the taxi driver drove off with the money. This is comic. Well, they got a hold of the guy and shook him down and he admitted to where the money was. It was wet and they were digging it up and all the bills were sticking together. So the Treasury Department said, "You've got to be down there 43 while we count this money." I spent three hours there while they were peeling dollar bills to be sure we got all the money back. Another thing—and this one was scary—Hazel and I, and our daughter, went to a show down in the center of Monrovia at night. Coming back, the car stopped. Hazel and our daughter pushed me over the bridge down to the bottom where there was a house. I knocked on the door and a guy came out. I said, "Here's ten dollars, if that car is still there in the morning, I'll give you another ten dollars." We took a taxi home. The funny thing was that our daughters were dating and they wanted me to take them into town. The roads were very narrow and had big drops. This was tribal country. So I'm going along the road at night and I see this car coming towards me on my side of the road. There was no shoulder and I dropped down about ten feet into a ravine—still upright with two of the girls in the back seat. Within five minutes, there was a tribe of indigenous people swarming the car. I thought we were going to be cannibal soup. Well, it took about twelve of these guys, but they helped get the car back up on the road. The compound had a guard at night. One of our junior officers was coming in at night and he went over to him and shook him. Well the native went over to his tribe headquarters and said he had been assaulted by an American. The tribal chief ordered that this man be arrested and go into a tribal court. The bank immediately said, "That's a problem." The only way we saved him was to transfer him out of the country. Then we had an incident of inside robbery. Hazel and I were sleeping in bed with our golden retriever next to me. My wallet was two feet from me. The 44 next morning I woke up and saw my wallet was gone. What had happened was we'd had a thief who had come in with a screw driver and broke through one of the windows. He got into our room and the dog growled but we didn't pay attention. The thief stole my wallet, then went down to the St. Paul River, took everything out and dumped the wallet. At that time, Liberia was ruled by elitists, the people who came by boat from the United States. They had the money and they ran the country. About ninety percent of the people had no money and had been kept under control by the people in power. Just after we left, they had an uprising where they took the president and his cabinet down to the beach, stripped them to their skivvies, and shot them. They gunned down the President of Liberia and eight counselors. That was when this John Doe became famous and was running the country and now things have calmed down. But it was a very serious uprising of the have-nots. Mind you, when they had a parade, they wore top hats and they wore canes—they didn't have any guns. It looked like Laurel and Hardy. We were there about three years and we were packing up to go back to the States—we'd about had it at that point. ROH: Were you doing better financially by this point? EB: No, we were barely hanging on. Anyway, we were scheduled to go back to New York after that tour and one of our senior officers from Athens, Greece was in Liberia visiting. I was talking to him and said I didn't want to go back to New York. He said, "Okay." And the next thing I know, my superior at the branch said, "How 45 would you like to go to Beirut, Lebanon." Well, there was a war going on there. But again, Hazel said, "Okay, let's go." It was eerily quiet when we landed at the Beirut airport. The taxi driver took us to the Bristol Hotel, which was one of the best in the city. We registered and Hazel and Sarah were the only females in that hotel for about three months. They were treated royally by the staff. It was an indication that it was a very dangerous situation. One day Hazel and I decided to go visit the ruins in Syria. Word got around that Boyle and his wife were going to visit the ruins. We got in a taxi with a reporter from New York. We rode up into the area occupied by the Syrian army. We got into Baalbek and we were stopped by Syrian police. They took our passports and wouldn't give them back until we left. The ruins were spectacular. We were the only tourists in any form in that area. We had so many near-misses in Lebanon. They burned the American Embassy. We were located on the Mediterranean in a high rise. We were on the seventh floor and there was a Saudi prince on the eighth floor. Unbeknownst to us, we were in a PLO area—the western side of Beirut was headquarters for Yasser Arafat. We had a bank there called the Bank of Lebanon and Kuwait. It was fifty-fifty with the Kuwait royal family. Our principle objective was to recover investments for our clients because of the war. We were in a tenuous situation. One of the most dangerous things I've ever done—I was obliged to do it. We had branches on the east and west sides of the city. The west was the Muslim side and the east was the Christian. There was a dividing line between them. At one point, the leaders of the Lebanese government decreed that they 46 were going to get some insurance money from the bankers in the area for protection purposes. They approached our offices on the east side and said, "We're going to keep people around here to protect your branch, but it's going to cost you this much." It was not a threat, but in order to continue to bank without being hustled or having people break into the bank, we sent the proposal to New York. They said, "Absolutely not. We cannot be taken to court on that type of issue. Just send down an ultimatum: we do not accept these terms." Well, someone had to take that message to the people in authority. We drew straws and I got the short straw. They said, "Ted, you are going to be an emissary. You're going to drive through an area that's highly contested on both sides and you're going to carry this message personally." I had to go down this road with enemies and firepower on both sides. We stopped near the headquarters of the Lebanese presidency. We were searched and they sat me in the hall to wait. One of the men that was ruling the country had been educated in the United States, so he had an English background. I was brief about it. I told him, "This is what has happened and we've been advised by our headquarters that we cannot do this." He said, "I understand." He shook my hand and I walked out. That was scary. With all this going on, it was very dangerous. Quite frequently, Hazel and our daughter would be flown down to Athens and I'd stay behind. When I'd get to go to Athens, I'd stay over the weekend and come back. The pilot would say, "I've got to find out which runway is open. There's firing on the north side, so I'm 47 coming on the south side so we won't be hit." While we were flying in, there were missiles flying around the airport. ROH: What did you think of Athens? EB: Athens was a dream come true. I had seen a little of the ancient history when I was in the Air Force in Tunisia—the aqueducts and all that. But when I walked around there, I just felt eerie, like it was unreal. It was hard to imagine the history that you were walking around. When we left Beirut, we didn't find out until we were ready to go that our body guards and the people who were hanging around in the lobby all the time were PLO—they were protecting us, unbeknownst to us. The golf course in Lebanon was laid out on the edge of the PLO firing range. The ambassador, I was told, carried a machine gun in his golf bag when he played. We had shrapnel coming down on us while we played. ROH: Did you have friends there? EB: Thanks to Hazel, we have had friends everywhere we've gone. We were involved with the government because of the banking industry. They had the American school there and this is where Hazel and our daughter were baptized. I got the idea, having bombed Europe and seen the desolation and the destruction, Beirut reminded me very much of a destroyed city. They had destroyed the business sector. Buildings were derelict. It was a mini world war for me. ROH: Did that cause problems in business for you? EB: Oh yes. This was an extreme case of merchants who took advantage of the situation and refused to pay us back. Recovery of assets was very difficult. They 48 knew what the situation was and we had very little clout. You never knew who would be the governing body. We were going to the airport, leaving Beirut, and our driver, innocently, drove through a road block of Syrian soldiers. They were ready to shoot us with machine guns. Another car drove into the line of fire and stopped—in other words, they couldn't see us anymore. He overtook us down the road and said, "I saved your life, what the hell were you thinking?" Our driver thought they were telling us to go on. That was our departure from Beirut. We went from there to Karachi, Pakistan. That was in turmoil too. The president had been convicted of crimes and they were going to execute him. They had killed several marines in our embassy in Islamabad. We got word from New York to get out of there. Hazel and our daughter were flown down to Athens again. I went underground with our people. It was a very tenuous situation when we first got there. There was a lot of demonstrating in front of the bank. Again, our bank worked closely with the government. Pakistan is famous for its textiles. They had an industry down on the coast that broke up old ships that were battle-worn. There was a big industry there for that. They had oil deposits, too, but textiles were their strongest industry. The entertainment there was centered around the American school, which was a premier school. In fact, the Pakistanis who had money would be on waiting lists for years to get their children in the American schools. I was on the board there. In fact, the head of that school was here recently in a tennis tournament for seniors—Tony Horton. He had traveled all over the world as the head of 49 American schools. We had, again, a very closely knit community. We were there for about three years. ROH: Was it better than when you were in Beirut? EB: Oh yes. There was an underlying community of the have-nots. The countries we were in at this time had a high rate of poverty. As a result, there were riots in the cities. It was a learning experience again. ROH: At this point were you thinking about retiring? EB: No, I was still active. I had become a resident vice president. My duties were managing our portfolio—the quality of our loans and making sure people were paying and all that. We took several tours up into the area where the book Three Cups of Tea was written. We were in that area, not quite as high as he was. It's very rural. It was kind of scary in a sense that there wasn't a real feeling that you didn't belong, but you had a feeling that you might be better off if you weren't there. The populous in Karachi was horrific in terms of slums—water and sanitation was a horrible mess. I understood why the have-nots had uprisings. Of course, spinning off from India, there was always a feeling that India was their big rival and there was a fear that India would come after them, and then they had the nuclear problem down there. Pakistan was a tinder box. After Pakistan, we moved over to Riyadh, Saudi Arabia. That was an eye-opener. The bank there was called Saudi-American Bank. It was fifty percent owned by Citibank and fifty percent owned by the royal family. We also had a subdivision for females only. There wasn't a male teller in that division. We had 50 lots of meetings and instances—one where we had a Saudi princess with a lot of money who had a farm development out in the desert. They desired to have their own wheat, which cost ten times as much as it would have to import it from Canada. They have pivot wheels out in the desert with the wheat growing out there, and then the Saudis would have their estates out there. I was invited by a Saudi and the princess arranged for a luncheon. She had about sixty pieces of chicken for three of us for lunch. Our dealings there were really something. If you invited a Saudi of any importance, the wife never came. You never saw their wives in a social engagement. And there was enormous segregation. One of the things they told me was, "If you're driving down the street and a Saudi runs into you, you're liable. They say it wouldn't have happened if you weren't there." The philosophy is that you caused the accident because you were residing in their country. I had a terrible incident there with my health. The Saudi hospitals are staffed by Americans and have our equipment; it's just like an American institution, but only Saudis can utilize those services. My condition worsened and it was decided that I would leave the Kingdom. Our driver took us to the airport and I found that I had a missing document. They said I had to go six blocks to another location to get the document, but the plane was on the runway taxing without me. We raced over and they actually held the plane for thirty minutes for us. I was on that plane for thirty hours in terrible straights. But what I'm going to say is that if anyone in the royal family has hay fever, they head to Walter Reed hospital and take up a whole wing. 51 We dealt with Osama bin Laden's father. He was one of our biggest clients and continues to be one of the biggest powers in industrial equipment in Saudi Arabia. I can't document it, but I think Bin Laden was employed there in Saudi Arabia while I was there. It's funny. You don't have any poverty in Saudi Arabia. It's set up so that if you get in line and go tell the king you need a washer or whatever, he gives you the royal handshake and gives an order. You don't see poverty because the people with oil money keep the populace happy with that type of thing. They say, "Hey, I've got money." But religion—if they think that you are even getting together for religious purposes, they kick you out of the country. They consider that a deterrent to the kingdom. So Hazel and her friends would have secret meetings. They were told not to park close to the house, they would walk so that no one would see the cars together and think, "We got one." Our Air Force guarding the kingdom is a deterrent to the kingdom being overthrown. I think, militarily, our presence has been a big thing in saving the kingdom. Another thing that's interesting is once the Saudis get into the Saudi planes, they'll exchange their royal robes and put on their jeans. ROH: While you were there, was your daughter still with you? EB: Our youngest daughter was a threat—in other words there were restrictions that a young female could not enter the kingdom. They didn't want any western women walking around with the Saudi boys looking at her. So she couldn't get a visa to get in. I don't remember, but I think their laws prohibit interest on loans, making it extremely difficult to bank at a profit. You had to protect yourself with 52 collateral outside of the kingdom because the laws there would make it so difficult to foreclose on a property. You have to play their rules. It's an extremely difficult area to bank in. After Saudi Arabia, we came back to Wilton, Connecticut. At that time, I was approaching retirement and I took an early retirement there. I was sixty-two. ROH: What position did you hold at the bank? EB: I was Vice President for Citibank. ROH: Were you finally doing okay financially? EB: I've always thought in terms of the investments and stocks. Over a period of forty years or so, I've been fortunate. But you have to be patient. The average investor today with this market and all this growling about Wall Street and what's wrong. But what do we produce now? We've lost our keys—we were the kings of electronics and technology. We've lost everything where we could say we dominated. I think most of it is a labor factor of the cost value. You cannot compete with China and India where the person is making a dollar or two dollars an hour but Detroit wants fifty or sixty dollars for the same product. But I want to talk about several vacations. We went to Cairo and went down the Nile on a houseboat from the Aswan Dam clear to Cairo. Doing everything that tourists do with all the royal burial grounds. We got off at Luxor, which is kind of a tourist trap, and Hazel wanted to get a cartouche for each girl. While Hazel was dealing in the jewelry store, the owner of the shop came over and said, "Mister, I give you a hundred racing camels for your wife!" [Laughter] 53 Racing camels were thousands of dollars; it was millions he was talking about. I told him, "Give me a few minutes to think about it." That was hilarious. Our trip to Nairobi, Kenya was fantastic. I've always thought about big game. We got down there with three of our girls and we decided not to go with a guided tour. We got out to the base of Mount Kilimanjaro and we were right in the middle of all kinds of wild game. The next day I decided to go out in our car, by myself, and find the animals. I was going along the trail and low and behold, I see three lions loping by the side of the car. We've got pictures of them. Anyway, we got in there and saw lions, elephants, and rhinos, you name it. On the way back to Nairobi, I tried to drive through a dry lake bed but it was sandy and we got stuck. I finally got onto what you'd call a road and one of the girls smelled gas. I stopped and found that the gas line had parted. The girls put it together and put some gum around it to patch it. We stopped in a village of Masai natives who were about six feet, ten inches tall. We are the only white people in the village. They all had spears and red paint. We dealt with them and got a couple of spears from them. When we got back to our hotel, we headed out towards Mount Kenya. It was a very sumptuous place which was owned by a famous movie star—William Holden. It was like an Elizabeth Taylor movie—there were all these natives with turbans on and holding rifles. At night, you had a fireplace in each cabin and they'd come in and light the fire. It was, again, something out of a fantasy land. 54 Going back with the same car, the car was stopping and starting. We had to coast into Nairobi. We lucked out. But that trip was worth a million dollars. We really roughed it. ROH: Did you hunt while you were there? EB: No, that's too expensive. We did it on an economy budget. The other tourists would get on a bus and see a lion off in the distance, but we had them running right alongside of us. That was something. We spent several vacations in Switzerland. We had a close friend from San Salvador whose husband was a hotel manager. He had a chalet in the Swiss Alps near the border with France. We spent a Christmas there. Switzerland is very orderly. They have a lot of rules and regulations, and it's hard to get in, but I said to Hazel I would live there. Then we spent a Christmas in the Spanish Alps. We did Spain while we were in Saudi Arabia. We saw bullfights and where they grew the wine and all that. We went into Russia during the Cold War. It was 1976. The big thing there was a train ride from Moscow to Leningrad overnight. There was supposed to be an elite coach, but there were four bunks—no beds. Hazel and I and Sarah got in the train leaving the station and a middle-aged Russian male came in and said, "Mine," and pointed to one of the bunks. Then he stripped down and went to sleep there in our cabin. I thought that was hilarious. We were an oddity in Russia. We were at the Kremlin looking at Lenin's tomb and they were parading some of their Mongolian soldiers all dressed up. Hazel was standing around and a Russian lieutenant came up to her and said, "I take you." He served as our 55 guide and took us up through this church we wanted to see. Then we had our English speaking guide, an attorney. I said I wanted to give him something and asked if I could give him money. He said, "Absolutely not. They'll put me in jail." But he said he liked my jeans. So Hazel and I left a package on the back seat of the bus with my jeans in it and he picked it up. ROH: Where haven't you been that you might want to go sometime? EB: I think Australia. We were in Thailand and Hong Kong. I admire the Australians. I lost one of my best friends in the battle with the Japanese down there. My dad used to sing from South Pacific. I'd like to go there. ROH: You were very successful in the banking industry. What do you attribute your success to? EB: I think it was doing the right thing, first of all. No monkey business and a perseverance in cultivating human contacts—relationships with your staff so you didn't talk down to them. Like when we went to Nellis Field and a general came out in a flight suit like a normal trainee and I thought, "That's success—getting down in the trenches." Assimilating customs of the people and trying to understand what makes them work. In other words, why are we banking here, what do they want from us, and how do we go about it. I think relationships and how you treat people are prime—also, towing the line. We went where we were told. I attribute that to my wife because she was very flexible. Without her, I may have stayed in New York and not done any of this. The minute I said, "Pakistan," she said, "Okay." There was never any discussion or complaining. I attribute my success to my wife. She was with me in the trying moments. You have to have 56 support. Now that I've been talking to you, I've asked myself, "What if I had stayed in Ogden?" I could very well have been a salesman for Boyle Furniture for the rest of my life. It's hard to picture who was pulling the strings. Hazel always said God was looking over us and I think she's right. I think somebody was directing us through all this that we did. That's my problem now, I've run the mill and I think I have no more bridges to cross as far as advance or travel I'm content to just kind of sit back. Here in St. George there is a difficulty of communication because of where we were and what we did and our thoughts and perceptions. A lot of times, people turn you off; they're not interested. You get the idea that they want to talk about the local scene and the lack of water here in St. George. If our leaders would at least look at the world and look at what makes the world go 'round—and I stress religion—and try to understand civilizations that have lived according to the Quran for thousands of years and overnight you want them to change and you said, "We've got something better than what you have." I don't like isolation. I think we've got to understand what makes the world go around. China, Cuba, trade wars, and now they're undercutting us—so what? They've done the right thing; let's learn from them. What are they doing that we're not doing? What happened to our manufacturing abilities from the '50s and '60s when we were king of the hill? I think a lot of it is political, unfortunately. But I just wonder where we are headed and what our children's future will be. ROH: Do you keep in touch with people from Citibank? 57 EB: Oh yes, I have a lot of friends in Florida who I met in Colombia. I have my ex-boss in San Salvador and New York. He owns a bank in Bulgaria. He's been featured in Fortune magazine because it's the best bank in Europe. Joe Borgatti was my favorite. He was down to earth. But you get other people who get ahead of themselves because of their title or they want to isolate themselves from you and make you a lesser factor in running the bank. I've had some wonderful associations with people above me and I've had some I didn't like. ROH: What do you think about the changes that have happened with Citibank since you left? EB: We started out with the Rockefellers. In fact, Citibank is the oldest bank in New York. Through the years, leaders of the bank came from high society and we had people in there who were bankers by trade and by inheritance and they stayed the line; in other words, they held on to tradition and what we were good at. There was no variance. We had enormous control over our assets by our auditing departments. We held on to tradition under George Moore and Walter Wriston, then John Reed who was a genius but had a failing in personal communication. After Reed, you drop off. He was the last of the Mohicans. Next you get Sandy Weil who brought all of his ideas about insurance and things we didn't normally get into. He wanted to build an empire and we lost control of what we did best. Sandy did a tremendous job of building up assets, but he lost control of the inner workings and delegated too much. Then they made a bad mistake in naming Prince the president. He was an attorney by profession and knew very little about banking. We got off track. There was a law earlier that prohibited 58 banking activities outside of a certain area, like the derivatives and things we got into later. The derivatives were the downfall, they were dealing with assets they had no control over. I think Citi Group will survive because of all the help from the government but it back-fired. The major corporations, who used to be the pillar for the banking community, now have their own in-house bank. A depositor asks, "Will my money be safe with Citibank?" This goes right back to the economy. We don't have jobs and there's no money in circulation. ROH: How did you decide to create an endowment at Weber State? EB: "I have accepted this assignment with immense feelings of inadequacy, humility, and privilege, keenly aware that the man we honor and memorialize here today was, and is, a giant whose character, thought and deeds can never receive can never receive justice by the mere force of human utterance. Dr. Jennings G. Olsen is the only person I have ever known who is unqualifiably deserving of the title genius. One who, in fact, came closer than any of my acquaintances, of being a man for all seasons, as was said of Thomas Moore. Indeed, a virtual superman. I was an eighteen year old freshman just out of high school, anything but passionate about the need for an education. Wet enough behind the ears to have narrowly escaped drowning, my friend and new found mentor Jennings G, on the other hand, a man of twenty-five soon to receive his doctorate in philosophy from UCLA, had even read and absorbed more than most academics do in an entire lifetime. Along with the rest of my fellow students, I promptly found myself astounded by his incredible knowledge and memory, prodigious vocabulary, and his uncanny ability to quote chapter and verse from everything 59 and anything he had ever read. Even more importantly, his power to analyze, synthesize, and contain this ever-growing information within a context amendable to the humblest of intellects. Impeccably dressed in starched white shirts, ties and a sport coat, slacks inevitably pressed to a crease that would cut your hand, his cheery countenance well-scrubbed and glowing with vitality. Jennings was also the quintessence of organization. His lessons on Plato, Socrates, Aristotle, and other greats, such as Augustine, were always carefully outlined on the blackboard and completed with articulate and meticulously exact due. One of his oft-expressed mottos read as follows, 'Organization and schedule are the keys to success.' Nevertheless, his presentations were rarely limited to straight lecture and he made ample provision for student response through carefully inter-related and challenging questions that required us to engage in the unique experience of actually thinking." ROH: Who wrote that? EB: Gordon Allred. This is a eulogy he wrote for the funeral. I'll give you a copy. [See Insert]. There's a picture of him at Weber College in his younger days. Let me tell you, Gordon Allred's father was Thatcher Allred, who was in a department at Weber College who was a dominating factor in stage production. His mother was a poet. He came from a very talented family. I have a book that Gordon wrote about the Japanese Kamikaze pilots. He spent some time over there with a pilot who had survived. The book is spellbinding if you're interested. HB: I don't think you told them that he was born with a handicap. 60 EB: He was born with a club foot and he participated in pole-vaulting. Nobody knew about it unless you were an intimate friend of his. He never divulged that. He had a professional singing voice. He performed in operas and sang on television. People that knew him, like I did from day one, admired his ability to surpass all of his difficulties. But he never, ever complained. I think he was a little bit above the crowd and very intellectually powerful. Perhaps it was overabundant to the average student. He delved into the topic of the origin of life in order to show students that there were two sides to the equation, but he never pushed it. He went into Darwinism and just said, "This is something that people think about it. I'm not telling you what to think." He opened their minds and wanted people to be able to think instead of just being told. From my perspective, Hazel and I had nothing to do with Weber State. Then we went into Ogden one day and saw the campus there and I decided to go take a look. Carol Biddle was the catalyst. I walked in to her office and I said, "I'm Ted Boyle and maybe I have some money to donate." She said, "First thing, I want you to read this book by Sadler." So I went home and read that book from front to back looking for indices of Jennings Olsen. There wasn't a single award. I noticed the lesser degree people were getting awards and I said, "What happened to Jennings Olsen? Why isn't he mentioned somewhere?" That triggered my interest. I went back to Carol and said, "I want to do something for Jennings Olsen." That's where it started. I think Jennings was probably not a sociable person. I think he may have isolated himself in his books and his will to increase 61 his knowledge of religion and the world. It was just his background. He came through hell and high water and he was a person who should have been eulogized at the highest level—with his physical problems and coming from kind of a broken home. I really think that Jennings was so worldly that Weber County wasn't ready for him. He got his doctorate from UCLA and I think he would have been president of the university there. I think he was misplaced and in this community he was misunderstood. He didn't get the recognition he deserved. ROH: You've created that recognition. EB: No, I haven't, and I am so displeased that not one dollar from his staff, his friends, his family—there hasn't been one. I say, "What am I missing?" You would have thought someone, in the total time he taught there, would have said, "He taught me something and I'm going to put ten dollars in." I'm being facetious. ROH: You should get credit for stepping up. EB: It's still not recognizable as something that is popular. I think it's something that's there, but it's not an attention-getter. I really think that Dr. Olsen was in the wrong place at the wrong time. His manner of attacking world religion and making people understand where we all came from. All he wanted was for students to open their minds and think. He wouldn't tell him it was right or wrong. I'm disappointed because I think I tried and there's nothing to show for it. I thought maybe it would catch fire but I think it's going to die a natural death. ROH: It's there and people can find it. We appreciate the fact that you did this because I, for one, wouldn't know anything about Dr. Olsen if not for you. But each person 62 who gives to the university does it in a way that they are passionate about. You never know what's going to happen. EB: Maybe someday it'll be like when they resurrect these ancient scholars. Unfortunately, he didn't produce any work of his own. I have personal letters but I don't know if they should be made public or not. We were so different—he was an intellectual and, as I told you, I barely got passing grades. Maybe opposites attract. ROH: Is there anything you would like to add before we finish? EB: I'm infatuated with Ogden still, though I've left, and I want to know what happened to the Ogden I knew in the 1930s and 1940s. I can imagine it was the railroad departure and the entrance of the supply depot and Hillfield. Maybe it attracted a lesser culture. But it was king of the hill—people from Salt Lake traveled to Ogden to shop. It was a place of honor. As Tom Brokaw said, "The greatest generation," I think the class of 1940 from Ogden High was the class of a generation. I'm not being facetious, but that class had more activity and more people who were going places and doing it with little resources. The final shot is the Ogden Standard Examiner. I felt that in the 1930s, and 1940s, and 1950s, the Standard Examiner got inside of what was happening in Ogden—the people and what they were doing and where they were going. It was a very informative paper about doings. It seems to me that they've gotten off track now. You don't feel like you're a part of it anymore. ROH: Thank you very much for your time.

Issue 58.4 of the Review for Religious, July/August 1999. ; Review for Religious is a forum for shared reflection on the lived experience of all who ~nd that the church's rich heritages of spirituality support their personal and apostolic Christian lives, The articles in the journal are meant to be informative, practical; historical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; YVashington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1999 Review for Re!igious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission ~nust bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Adviso.ry Board David L. Fleming sJ Clare Boehmer ASC Philip C. Fischer sJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla $3 David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY-AUGUST1999 ¯ VOLUME58 ¯ NUMBER4 contents 342 feature U.S. Catholic Re!igious and Slavery: A Seldom Told Story James Fitz SM examines the significant 19th-century issue of social justice and human transformation, the story of slavery, and how relig!ous in the United States were involved. 364 372 witness Edith Stein: St. Teresa Benedicta of the Cross OCD Rita E. Goldman reviews the life of Edith Stein and points out ways she models a contemporary holy life. At Home by the S~a: ' Isabel Green SCN and the House of Prayer Experience C. Walker Golla~ PhD tells the story of Sister Isabel SCN and her influence in the development .of the Hou~se of Prayer movement for spiritual renewal. 384 393 consecrated life Vita Consecrata and the Anthropology of the Vows Dennis J. Billy CSSR develops five basic anthropological dimensions of human existence for a more thorough understanding of the vows of chastity, poverty, and obedience. Authority among Religious in South Asia Nihal Abeyasingha CSSR explores some of the issues dealing with the religious tradition of authority and obedience within different cultural contexts. 403 424 discerning Becoming a Nun: A General Model of Entering Religious Life Barbara Zajac proposes from her sociological research that personal contact and visibility are key elements in fostering vocations to consecrated life. Discerning Community Leadership Mary Benet McKinney OSB presents the advantages and the difficulties that are involved in a community's use of the discernment process. departments 340 Prisms 429 Canonical Counsel: Admission to an Institute of Consecrated Life 435 Book Reviews July-August 1999 prisms In this year dedicated to God the Father, we would do well to bring into sharper focus to whom we pray. For the sake of our prayer life, we might examine how our praying is shaped by Jesus' teaching the Our Father. What are the ordinary elements that we as Christ's disciples appropriately bring to our day-to-day way of l~raying? Our Father Our prayer begins with our, not my, "hello" to One who has loved us into life, the One we call upon as the "God of our life," "Giver of all good gifts," "Abba" (Jesus' love word). who art in heaven One so close, so totally present to us, and yet not in the world of our control--beyond the sphere of limitation and death. hallowed be thy name You are holy--totally other than us; you are God, and we are not. It is your world; we are your creation. Awe-filled, we say "Holy your name!" thy kingdom come For us and for the world, we want what you want. Why? because it is out of love you create and you act and you seek out. thy will be done on earth as it is in heaven May your desires become our desires and so let us act with you--as ones who love. give us this day our daily brei~d Daily let us be with you and work with you for all that sustains our life with Review for Religious and forgive us our trespasses as we forgive those who trespass against us There are times we pay no heed to you; we become so caught up in our own way of finding life and in our own way of seeking love. Forgive us for receiving your love so awkwardly, sometimes so grudgingly. Help us to act like you in offering forgiveness to others who hurt us in any way. and lead us not into temptation You know our limits; please be gentle with us in your unquenchable love. Even more we ask you to be strong within us as together we face the things that might make us less than the human persons you call us to be. but deliver us from evil We know that you are always a saving God, and we stand always in your presence as ones who need saving--so we believe, so we trust, so we love. Moved by Christ's Spirit, our praying may take shape in any and all of these reflections of Jesus' way of teaching us to pray. So we pray in Jesus' name. There are some changes within the Review for Religious staffing that I would like all of you, our readers, to know about. Miss Jean Read is retiring after serving some twenty-three years after her first "retirement" from a variety of Jesuit works. Sister Regina Siegfried ASC is returning to full-time teaching and student counseling after six years on our editorial staff. We remain grate-ful for their lasting contributions. We welcome Sister Clare Boehmer ASC to the editorial staff, who assumes special care for the Reviews department. David L. Fleming sJ P.S. To honor Jean Read, who has shouldered a major respon-sibility for the publishing of all the books in the Best of the Review series, we are publishing a new book, Life through a Poet's Eyes, The Best of the Review - 6. See the insert page at the end of this issue. L___2,4.1__ JAMES FITZ U.S. Catholic Religious and Slavery: A Seldom Told Story feature For religious of the United States, actions for social jus-tice and human transformation have become a signifi-cant aspect of our mission since the promulgation of Gaudium et spes at the conclusion of the Second Vatican Council. "The joys and the hopes, the griefs and anxi-eties of the people of- this age, especially those who are poor or in any way afflicted, these are the joys and the hopes, the griefs and anxieties of the followers of Christ" (§1). The (all to social justice and human transforma-tion was notably addressed to religious in a 1981 docu-ment from the Sacred Congregation for Religious and Secular Institutes (SCRIS) titled "Religious and Human Advancement" (Le scelte evangdiche). l This call was reaf-firmed most recently by the Synod on Consecrated Life in 1994 and the postsynodal apostolic exhortation Vita consecrata (see §82) in 1996. In June 1997 Representative Tony Hall, Democrat from Dayton, Ohio, and a bipartisan group of eleven members of the United States House of Representatives introduced a one-sentence resolution that the U.S. Congress apologize to African Americans, "whose ances-tors suffered as slaves under the Constitution and laws of the United States until 1865:."2 Thi~ resolution, a James Fitz SM returns to our pages after a busy twelve-year absence. His address is Office of Campus Ministry; University of Dayton; 300 College Park; Dayton, Ohio 45469. Review for Religious response to President Clinton's initiative to heal racial division in this country, began a national debate over whether a national ~apol-ogy for slavery is necessary or useful. The recent movie Amistad has heightened awareness of this issue. In this article I examine this significant 19th-century issue of social justice and human transformation, the story of slavery, and how religious in the U.S.A. were involved in and responded to this critical issue in our American social history. This story is sel-dom told. Hardly one of the glorious moments in the history of American religious life, this story can give us religious a perspec-tive and context for understanding present-day events and can teach us multiple ways of bringing our Christian commitment and tradition to contemporary issues. Also, as history has a way of doing, it witnesses to "development of doctrine," with implica-tions for new issues facing the church today. History challenges its students to remember so they will not repeat mistakes of the past. As Elie Wiesel (Jewish scholar, sur-vivor of the Holocaust, and Nobel Prize winner) has pointed out many times, remembering is important. From remembering and pondering the American practice and eventual proscription of slav-ery, what can we religious learn? In the history of the United States, the Civil War (1861-1865) was a profound trial and test of liberty and equality. As President Abraham Lincoln said at Gettysburg, the "nation was "engaged in a great civil war, testing whether that nation, or any nation so con-ceived and so dedicated, can long endure." This struggle split the country. Among the various causes of the war, the different approaches to slavery in the North and the South were clearly one, and the abolition of slavery was one of the social transfor-mations that resulted from the war. This article examines how religious in the United States responded to the "peculiar institution" of slavery and to its trans-formation. 3 First, how did the overall U.S. Catholic Church respond to slavery? Second, what was the involvement of religious with slaves and with ministry to slaves? Third, what was the atti-tude of religious toward slaves and the institution of slavery? Lastly, what tentative conclusions can be drawn fo~ religious living in today's world? Besides some primary ~ources, there are significant studies (by Jesuits and Vincentians, for example) on the involvement of their particular religious orders with slavery.4 Many religious commu- July-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery nities either have not written or are in the process of writing or rewriting histories of their foundations in this country. Once com-pleted, these congregational histories will be valuable in nuanc-ing any conclusions drawn from the information now available. A thorough study of the archives of religious orders and congrega-tions throughout the country could reveal some significant details and interesting historical anecdotes to complete the picture. The information already available, however, is enough for an overview of the response of U.S. religious to slavery. Attitude toward Slavery in the Catholic Church of the United States I suspect that for most American religious of the 20th cen-tury, the ownership of sla~es by their forebears in religion is dis-turbing. For religious formed since Vatican Council II, this fact might seem incomprehensible. That council places slavery among the crimes against the dignity of the human person and calls the church to work to eliminate all forms of slavery: The varieties of crime are numerous:., all offenses against human dignity, such as subhuman living conditions, arbi-trary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working condi-tions where people are treated as mere tools for profit rathe.r than free and responsible persons: all these and the like are criminal; they poison civilization; and they debase the per-petrators more than the victims and militate against the honor of the creator . Human institutions, both private and public, must labor to minister to the dignity and purpose of the human person. At the same time let them put up a stubborn fight against any kind of slavery, whether social or political, and safeguard the basic rights of the human person under every political system. (GS §§27, 29) In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. Although recognizing abuses in the system, the ch~arch did not see slavery as a moral evil in itself, but as a result of original sin, Christians found no condemnation of slavery in the Scriptures or in the writings of early church theologians. "From Genesis to Philemon one could find no condemnation of the practice. Jesus did not utter one word of censure against slavery even though it was in full existence-in,his day. St. Paul, who claimed to have met Review for Religious the resurrected Christ, did nothing to abolish it--in fact, he did just the opposite when he said, 'Slaves, be obedient to your masters.'" Although slavery per se was not condemned, Pope Pius II in 1482 and Pope Urban viii in 1639 had condemned the slave trade. Pope Benedict XlV condemned the continued enslavement of native peoples in 1741.5 By the end of the 18th century, abolition movements began in various countries and in some of the states of the United States. In 1839 Pope Gregory Xvi issued an apostolic letter again calling for the elimination of the African slave trade.6 Voices opposing slavery began to arise among Catholics in European countries.7 Catholics in the United States, how-ever, did not take a lead in the aboli-tionist movement. Of the few significant Catholic voices, the most prominent came from outside the United States--the Irish leader Daniel O'Connell. His voice did not, however, receive a warm welcome in the United States) Catholic leaders consistently tended to identify the abolitionists with anti-Catholic and In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. nativist sentiments. The Know-Nothing party platform of 1855, which combined anti-slavery, nativist, and anti-Catholic concerns, did nothing to win Catholic converts to the antislavery movement.9 Catholics leaders tended to avoid the slavery issue, which divided the nation. In their 1859 provincial council meeting in Baltimore, the bishops of the United States avoided taking a stand on the issues. Although Catholic leaders admitted that human bondage was not an ideal system, they differed on the gravity of the evil and the practicality of proposals to end the system. The only element upon which they agreed was that the principles and methods of the abolitionists were a threat to the safety of the country2° At time of the Civil War, northern church leaders generally supported the position of the union, and southern church leaders generally supported the confederacy. In 1862 Orestes Brownson, a prominent American Catholic layman and thinker, wrote that in the mind of Catholics the preservation of the union took prece-dence over the abolition of slavery. As a northerner he wrote that it was his impression that the majority of Catholics opposed the July-August 1999 Fit~ * U.S. C~tbolic Religious and Slavery abolitionists, but were neither in favor of slavery nor opposed to gradual emancipation. At the time he himself supported emanci-pation as a political and military necessity.1~ In his manual of moral theology written in the early 1840s, Francis Patrick Kenrick, bishop of Philadelphia and later archbishop of Baltimore, regretted the institution of slavery as it was practiced in the United States, but generally acquiesced in the prevailing conditions in the country. Although especially concerned about the restrictions on the edu-cation of slaves and on the slaves' freedom to practice religion, he nevertheless opposed violation of laws controlling slavery. He encouraged slaves to be obedient and masters to be just and kind. Though he considered the original seizure of slaves to be immoral, he argued that the descendants of those who originally purchased the slaves should not be held accountable.~2 Kenrick represented Catholic opinion in the United States, which generally supported the status quo. Those Catholics who saw slavery as an evil were generally for gradual, not forced, emancipation. Southern Catholic Church leaders defended slavery, although some, like Bishop Augustin Verot of St. Augustine, Florida, also pointed out that many southern masters had abused slaves, and that the war might be God's punishment for this. Among the abuses Verot listed were masters separating families, masters taking advan-tage of female slaves, and masters providing neither religious instruction nor proper clothing, food, and dwellings for slaves.~3 Like many of their fellow Americans, many Catholics also had racist attitudes toward the slaves. Although Catholics recognized slaves as human persons, they did not necessarily accept them as equals. Reflecting this belief, Orestes Brownson could write, "We recognize in the Negro a man, and assert for him in their plenitude the natural rights of man, but we do not believe him the equal of the white man, and we would not give him in society with white men equality of respect to those rights derived not immediately from manhood, but mediately from political and civil society, and in this we express, we apprehend, the general sentiment of the Catholic population of this country." 14 Religious Involvement with Slaves In his first report to the prefect of the Congregation de Propaganda Fide, Father John Carroll, superior of the priests in the missions of Maryland (and later the first American bishop), sent the Review for Religious statistics concerning Catholics in the United States. African slaves were a significant part of the Catholic Church in Maryland, about twenty percent of the Catholic population.~s Catholics owned most of these slaves. In the period before the Civil War, some American religious, like their American compatriots and fellow Catholics, owned slaves, Most early American Catholics lived in Maryland and Kentucky, states that permitted slavery. The owning of slaves was an adaptation religious made to living in America. Records document that both men and women religious owned slaves. The Jesuits were major slave owners. Lord Baltimore had granted them extensive lands. They owned four large estates in Maryland in Prince Georges, Charles, and St. Mary's counties and two smaller plan-tations on the Eastern Shore. They also had two farms in eastern Pennsylvania. At first they relied upon indentured servants, a practice they never completely aban-doned. "As this form of labor became increasingly difficult to secure and retain in Maryland, the Jesuit missionaries, like their secular fellow planters, turned to slave labor." The first explicit reference to slaves is from 1711, although they probably had slaves before then. By 1765 they had 192 slaves.~6 The Jesuits also owned slaves in the Louisiana Territory, in both St. Louis and New Orleans27 Two congregations of men came to America to establish sem-inaries: the Sulpicians and the Vincentians (Congregation of the Mission). Because the Sulpicians were not large landowners, they did not own 'a large number of slaves. Individual Sulpicians in Emmitsburg and Louisville (Bardstown) owned slaves28 At the invitation of William DuBourg, apostolic administrator of the Louisiana territory, the Vincentians staffed St. Mary's Seminary in Perry County, Missouri, beginning in 1818. DuBourg provided them slaves. The first Vincentian superior of the American mission, Father Felix DeAndreis, hesitated to accept them, but did so because there were no lay brothers who could do the manual labor. In fact, DeAndreis considered the possibility of.enlisting free blacks and mulattoes into the Vincentian community, but discarded the idea because he was convinced, probably rightly at the time, that no white men would enter the community. The introduction of slaves was considered a necessary adaptation to the American sit- The owning of slaves was an adaptation religious made to living in America. Jtdy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery uation. A'major concern of the Vincentian superiors in Rome was that a woman was admitted to the kitchen and thus within the com-munity living quarters. There was no comment about the fact that she was a slave. In 1830 the seminary had twenty-seven slaves; this appears to be the highest number at any one time.~9 Of the first eight permanent communities of women religious founded within the original boundaries of the United States, six had Slaves: three in Maryland (the Carmelites of Port Tobacco, the Visitation Sisters of Georgetown, the Sisters of Charity of Emmitsburg) and three in Kentucky (the Sisters of Loretto, the Sisters of Charity of Nazareth, and 'the Dominican Sisters of St. Catherine). The annals and traditions of these six communities refer to "Negro" or "colored" servants" brought by some women as part of their down. For example, at the Carmelite convent, where the slaves numbered thirty by 1829, they lived "comfort-ably" outside the cloister and did the farm work.2° Of the first eight congregations, the Oblate Sisters of Divine Providence (an order of African American religious in Baltimore) and the Sisters of Our Lady of Mercy (Charleston, South Carolina) were the two con-gregations that did not have slaves. The other major grouping of religious during the time of slav-ery were those who came to the Louisiana Territory, which became part of the United States in 1803. Most of these religious were French-speaking congregations, although Spanish religious served during the time of Spanish control. In the Louisiana Territory, the Capuchins owned slaves to work their plantations. Mready mentioned was the Jesuit ownership of slaves in the territory.2! Among the communities of women, French-speaking Ursulines were the first to come to New Orleans in 1727. They had slaves provided as part of their contract with the Company of the Indies.22 Although at first reluctant to purchase a slave, Mother Hyacinth, of the Daughters of the Cross (Cocoville, Louisiana), accepted the recommendation of the bishop and purchased a slave.23 The Madames (Religious) of the Sacred Heart had slaves at Grand Coteau, Louisiana, and in Missouri.24 There is correspondence from St. Philippine Duchesne requesting a slave from the Vincentians. The Sisters of Loretto of Bethlehem convent across the road from the Vincentians in Perry County, Missouri, also owned slaves.25 The owning of slaves led consequently to the involvement of religious in the purchase and sale of slaves. For the Sisters of Review for Religious Charity of Nazareth, the purchase of slaves in 1840 was an eco-nomic decision: "The Council decided it was better to buy ser-vants for the farm, and so forth, than pay so much for hire and then often get bad ones."26 When the Carmelites left Charles County for Baltimore in 1831, the disposal of their slaves was one of their difficulties. According to the Carmelite centennial histo-rian, the slaves became a source of anxiety because the sisters did not have the resources to grant them their freedom, so they gave them permission to seek their own masters. The sisters received whatever price the new master gave. Older slaves were left to the care of competent persons, and the sisters provided for their neces-sities until their deaths.27 The involvement in the sale of slaves by the Vincentians is documented in the previously mentioned study. The ownership of slaves led the Vincentians to become involved in the sale and purchase of slaves. There was an attempt t9 be faithful to church law. In a letter addressed to the Vincentian general in 1840, the American provincial, Father John Timon, explained that the"pur-pose of the increased buying of slaves was to bring families together. The Vincentians slowly phased out slaveholding during the 1850s and 1860s. Although personally opposed to slavery, Timon justified the decision to sell the slaves in terms of economic and political rather than moral factors. Freeing the slaves was not considered.28 The sale of the Jesuit slaves in Maryland caused great con-troversy. Some Jesuits sought to free the slaves and, in the pro-cess, change the labor force running their farms from slave to free. When the Jesuits were restored in 1814, the civil corpora-tion made a resolution to this effect in that same year; it was, however, never carried out. The Jesuits became embroiled in a dispute with Ambrose Marechal, the new archbishop of Baltimore, who had initiated claims against the Jesuit estates, arguing that they were meant to support the entire church in Maryland, not just the Jesuits.29 Any sales were delayed until the dispute could be settled. By the 1830s the new group of younger Jesuits was becoming uncomfortable with the estates and their status as slave owners. By this time, however, the climate in the country had changed and the policy of deferred emancipation became more difficult to fol-low. Older Jesuits, mostly Europeans, supported keeping the estates. Younger Jesuits, mostly Americans, wanted to sell them July-Augl~St 1999 Fitz ¯ U.S. Catholic Religious and Slavery and the slaves and concentrate on education. The older Jesuits argued that the slaves were a patrimony. Father Francis Dzierozynski wrote, "I consider the blacks under this respect only, that they are our sons, whose care and salvation have been entrusted to us by Divine Providence and who are always happy under our Fathers." For Dzierozynski and~others, the bond between the slaves and the Jesuits was not to be broken for finan-cial reasons. They argued that selling the slaves would lead to the slaves' physical and moral ruin and would give great scandal.3° In October 1836 the superior general approved the sale of the slaves with the condition that their religious needs must be met, families must not be separated (especially spouses), and the money must be invested for the support of Jesuits in training.31 In June, Father Thomas Mulledy, the provincial, sold the slaves to Henry Johnson of Louisiana. The main group of the slaves was sent to Louisiana in November 1838. Mulledy was denounced to the supe-rior general because some of the slave families were separated, and Mulledy was subsequently replaced. The change to tenant farming ended the Jesuit history as slaveholders. Clearly the young Jesuits who advocated sale of the slaves perceived correctly that owning slaves was scandalous. Their manner of handling the sale clearly violated the principles of the church concerning the sale and treatment of slaves, and they did not provide for their even-tual emancipation. This too wa~ a scandal. ~ In general, how did religious treat their slaves? In his study on American Catholics and slavery, Kenneth Zanca notes "that reli-gious orders treated their slaves more humanely than other slave holders and generally saw to their religious education--even in the defiance of state laws. To be a 'priest's slave' or a 'nun's slave' was considered a fortunate circumstance for a slave.''32 Although the slaves of religious may have been treated more humanely than other, slaves, problems persisted. Father Adam Marshall, the Jesuit charged with overseeing the plantations for the corporation, described the dwellings for the slaves as "almost universally unfit for human beings to live in." When possible, Jesuit brothers were given charge of the farms. Father .Peter Kenney, an Irish Jesuit, sent by the Jesuit superior general as a special visitor to evaluate the American mission in 1819, took exception to the arbitrary treatment of the slaves by the brothers. He found general disaffection among the slaves and particular abuses (for example, whipping pregnant women). He also found the Review for Religious behavior of the slaves scandalous and their practice of religion vir-tually nonexistent. Because of the poor financial condition of the Jesuits in general in the early 1820s, the living conditions of the slaves on most of the plantations were less than adequate. However, with new management the material conditions of the slaves seemed to improve by the 1830s. At St. Inigoes, the most thriving of the plantations, Father Joseph Carberry instituted a system of incentives for the slaves, which led to their economic improvement. Concerning their moral and spiritual condition, despite catech-esis and required attendance at Mass, Kenney found the slaves' lives to be a "moral wasteland and scandalous reproach to the Society" of Jesus. "Some Jesuits attributed the moral anarchy to the Society's own failure to discipline the slaves." 3 3 Some accounts about slaves owned by religious report a general affection by the slaves for their religious owners. At St. Catherine, Kentucky, this is how the ~rs~a~e laws. relationship between the Dominican sis-ters and their slaves is reported.34 When the sisters wanted to build a new chapel, some of the slaves who had come to the sisters as part of a dowry voluntarily offered to do without new clothes for a year so that the money might be donated to the chapel fund. Some slaves gave their earnings toward the project. Even after emancipation, some slaves remained with the sisters until their deaths.3s A report about the slaves owned by the Religious of the Sacred Heart indicates that they were "happy as possible in their snug little cabins" and were converted to the Catholic faith and the "love of the Sacred Heart that was the reason for Grand Coteau's existence.''36 An historian of the earlier Jesuit mission in the United States claims that dur-ing the Revolutionary War the slaves of the Jesuits could have abandoned the Jesuit plantations when British ships raided the plantations. The priests' slaves, unlike neighboring slaves, did not do so. The historian takes this as a sign of the slaves' devotion to their masters.37 There are, however, no accounts from the slaves themselves to confirm these impressions. Religious orders treated their slaves more humanely than other slave holders and generally saw to their religious education-- even in the defiance Ju~-dugltst 1999 Fitz * U.S. Catholic Religious and Slaver~ Ministry by Religious to Slaves Before the Civil War the Catholic Church in the South was small, poor, and understaffed. "Catholicism, in short, could not ade-quately minister to either the slave or the free blacks in the South ([whether] Catholic or non-Catholic), nor could Catholicism prac-tically enforce its own teaching on the proper treatment of slaves."3s The church was hesitant and ambivalent in most of its efforts to work among African Americans, whether slave or free.39 John Carroll was concerned about "a general lack of care in instructing their children and especially the Negro slaves in their religion.''4° Although local parish records indicate a high rate of baptisms among slaves throughout the antebellum period, "there is little evidence of high rates of slave identification with Catholicism in terms of attendance at Mass, marriage in the church, or other signs of Catholic activity and devotion.''4~ Despite this general lack of ade, quate ministry, religious provided some ministry to slaves. Most commonly, it was religious-order priests who provided for the slaves the celebration of the Sunday and holy day Eucharists and the celebration of baptism and marriage. The Vincentians and Capuchins ministered to slaves on the plantations in the Louisiana Territory.42 As noted earlier, the Jesuits provided sacramental min-istry for their slaves, both in Louisiana and Maryland, and for the slaves of Catholic masters in Maryland.43 A Jesuit mission band giving revivals on southern Maryland farms in the Jubilee Year 1851 also served slaves.44 Some religious priests tried to protect slaves from abuse. In 1791, for example, Capuchin Father Joaquin de Portillo ordered slaves to stop working on a holy day of obligation and reported the incident to the Louisiana Eovernor because work on a holy day was a violation of the slave code in the colony.~s In general, religious catechized their slaves and sometimes provided them basic education. As mentioned earlier, the Jesuits taught catechism to their slaves. Religious women catechized and educated black slaves, especially children.In a letter of 1856, Mother Hyacinth indicates that they educated their slave named Simon.46 There is evidence that the Visitation Sisters educated free black girls, and this tradition may have "its origins in the instruction given to their slaves.''47 Bishop England founded the Sisters of Our Lady of Mercy in Charleston, South Carolina, for the purpose of establishing a school for "free colored girls, and to give religious instruction to female slaves.''~s A letter of St. Elizabeth Ann Seton provides evidence of catechetical work among African American children.49 The Daughters of Charity organized classes to teach religion to their slaves,s° The Ursulines in New Orleans also catechized slaves,s| Two religious orders of African American women were founded to educate and catechize African American children. "To work for the Christian education of colored children," four Haitian refugees founded the Oblate Sisters of Divine Providence, "a Religious Society of virgins and widows of color." They provided education for African American children who had no other possi-bilities. Some children they educated may have been slave chil-dren, although that is not clear from the sources,s2 Supported at first by the Sulpicians in the person of Father James Joubert and later by the Redemptorists under the direction of Father Thaddeus Anwander, who was influenced by Father John Neumann, the sis-ters went about their mission under difficult circumstances includ-ing years of neglect and hardship. They continued a school in Baltimore that several of the sisters had started before ~their orga-nization as a religious congregation in 1829. The other religious community of African American sisters, the Sisters of the Holy Family, was founded in New Orleans for the purpose of serving and educating the poor. Before she founded the community, Henriette DeLille had entered into the work of teaching religion to slaves,s3 Although much of their educational work and service ministry was with poor free African Americans, they also did catechetical work among the slaves,s4 Care of slaves was also part of the outreach ministry of women religious. The Sisters of the Holy Family, prompted by the wretched condition of old, abandoned slaves; opened a home for the aged.ss The Hotel Dieu, run by the Daughters of Charity in New Orleans, had a slave department that had special rates and "superior advantages" for members of this class,s6 Attitude of Religious toward the Institution of Slavery and toward Slaves Slavery The attitude of religious in the United States toward slavery tended to mirror the attitude of United States Catholics in general. No religious and no Catholic occupied the' forefront of the aboli-tionist movement. ~uly-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery There are, however, records of individual religious who were opposed to slavery. A Sulpician, Father Louis-Regis Deluol, and a Vincentian, Father John Timon, are two examples. In a letter to Charles Carroll's granddaughter, Deluol wrote that his feelings were most violently opposed to slavery. In the same letter, though, he indicated that he did not see slavery as opposed to divine or ecclesiastical law.57 Timon, the Vincentian superior of the American mission who was responsible for ending Vincentian involvement in slavery, accepted the bishopric of Buffalo, New York, because he feared he might be named coadjutor of Bardstown. Timon "would have intensely disliked that appointment because Negro slavery obtains in the state of Kentucky."58 Opposition to slavery did not, in general, lead religious to participate in the abolitionist move-ment or to the manumission of slaves. There were religious who supported slavery. Father John Ryder SJ, of Georgetown University, addressing an audience in Richmond in 183 5, defended slavery "as a positive benefit to the slav.e, while arguing that abolitionism was incompatible with Catholicism."59 One of the most prominent Catholic figures of the 19th cen-tury was Isaac Thomas Hecker, a convert to Roman Catholicism, a religious, and the founder of the Paulists. Oversimplifying, one can say that Hecker saw as his task the adaptation of the Roman Catholic Church to America, "proving to Catholics that their coun-try was not Protestant at its ideological roots, .and to Protestants that Catholics were not inherendy anti-democratic." Like his men-tor Orestes Brownson, Hecker saw Roman Catholic natural-law theory as a stronger grounding for democracy than Protestantism or Lockean liberalism. Hecker's dream of America's conversion to Catholicism never materialized.6° At the time of the Civil War, Hecker was laying the founda-tions of the Paulist community. In his writings and letters he hardly mentions the raging political issues of slavery and expansion.6~ In a sermon written in April 1861 b~t apparently never delivered, Hecker was convinced that the "root of the problem between the states was a lack of common religion.62 In a series of articles before the war, Hecker had written that the Catholic Church was friend of both master and slave. He had cohtrasted the Catholic Church, which supported union and reconciliation, with the fanatic and divisive Protestant abolitionists. I-Iecker saw the war as a perfect example of how the Catholic Church would have prevented hos- Review for Religious tility. "Slavery, under the benign influence of Catholic principles and legislation, voluntarily and insensibly disappears, just as serf-dom was made to give way to modern society without violence or bloodshed." Hecker hoped that the Civil War would lead the coun-try to see the value of Catholicism.63 On the issue of slavery itself, Hecker held views conventional for a Roman Catholic of his day. There is evidence of his views in correspondence with Jane Sedgwick, a convert and friend in Stockbridge, Massachusetts, in the spring of 1861. Hecker's letter to Sedgwick no longer exists, but her response indicates her dis-agreement with his defense of servitude under certain conditions. We have no record of Hecker's response to her questions and argu-ments. "Once the war came, Hecker told friends he had always been opposed to slavery; he even told Bishop Lynch of Charleston that he regarded the war as a punishment of the South for its evils.''64 One of his biographers, David O'Brien, quotes a passage from a letter of September 1861 : The sentiment of loyal Americans whether Catholic or not is getting always [more] and more strong and united every day against slavery and without any change of principle. We have always taken the ground that it is an evil and a disgrace which might be tolerated for a time, but ought to be grad-ually abolished. The Constitutional rights of the states for-bade, however, any direct meddling and made it our duty to protect the institution of slavery against unjust aggression. Now, however, since slavery is so destructive of national prosperity, and the South by its rebellion has forfeited all claim to the forbearance of the North, we think the time will soon come to expel slavery from our entire country.65 Slaves Attitudes toward slaves among religious are similar to those held by other white Catholic Americans. Although some English Protestants held the view that Negroes were incapable of baptism because they were not strictly human, Catholics did baptize slaves when the occasion presented itself, especially when the slaves were their own.6. Father George Hunter, a Jesuit, reminded masters of their duty to treat slaves with charity. "As they are members of Jesus Christ, redeemed by his precious blood, they are to be dealt with in a charitable, Christian, paternal manner; which is at the same time a great means to bring them to do their duty to God, and therefore to gain their souls.".7 Although seen as human, slaves were often treated and described in condescending and paternal- July-August 1999 Fitz * U.S. Catholic Religious and Slavery istic terms. The treatment of slaves as property (moving them from one place to another) manifests the failure of religious to treat slaves as fully human. The language of religious also por-trayed their condescending attitudes toward slaves. Father Joseph Mosley SJ, who came to Maryland at the time of the Jesuit sup-pression in 1773, wrote to his sister the following year: "They ['the Negroes'] are naturally inclined to thieving, lying, and much lechery. I believe want [poverty] makes them worse thieves and liars, and the innate heat .of the climate of Africa and their natu-ral temper of constitution gives them a bent to lechery.''6s Another Jesuit, Brother Mobberly, who managed St. Inigoes from 1806 to 1820, felt that a lack of discipline was the root of the slaves' prob-lems. He developed a racial theory of African subservience.69 Mobberly wrote in his diary: "The better a Negro is treated, the worse he becomes." With this attitude, there is little wonder that Mobberly was removed a month after the visit of Father Kenney in 1820.70 Against the background of slavery, Vincentian lay brothers felt and caused some difficulty within their congregation. "The broth-ers resented the implicit identification of their work with that of slaves and were increasingly reluctant to do certain types of labor, perhaps under the influence of American attitudes." Like many white laborers, the lay brothers disliked doing the kind of work slaves did, considering it degradation. Father Rosati, one of the Vincentian superiors, struggled with the duplicity he saw in the lay brothers: they did not want slaves, but refused to do the work that the slaves were hired or bought to do.71 Some religious felt compassion for the slaves, although this compassion did not always lead to action. Mother Theodore Guerin, who founded the Sisters of Providence of Saint Mary-of-the-Woods in Indiana, wrote the following in her journal about her trip to New Orleans: The most painful sight I saw in New Orleans was the selling of slaves. Every day in the streets at appointed places, Negroes and Negresses in holiday attire are exposed for this shameful traffic, like the meanest of animals at our fairs. This spectacle oppressed my heart. Lo! I said to myself, these Americans, so proud of their liberty, thus make game of the liberty of others. Poor Negroes! I would have wished to buy them all that I might say to them, "Go! Bless Providence. You are free." But such feelings must be concealed from the Louisianians, as this is a point on which they are very sensio tire.72 Review for Religious The Vincentian Father DeAndreis also felt compassion toward the slaves. In a letter of 1819 to the Vincentian community at Monte Citoria, he wrote: .With regard to the situation of the blacks and mulattoes, these are for the most part slaves, who are condemned to eat the bread of sorrow and to bear pondus diei et aestus [the burden of the day and the scorching heat (Mt 20:12)] and, what is worse, in their harsh condition to serve the passions of others and to be in the moral impossibility of knowing and practicing religion. They are commonly forbidden to contract marriage because of the loss that their masters would suffer as a result, something that exposes them to a thou-sand dangers. For the rest these natives of Africa are for the most part simple and disposed to profit by the labors that are undertaken for their salvation. They are moved at seeing a white priest interested in them since they are regarded as the offscouring and refuse of the human race. How many subjects of consolation do not these poor creatures offer me! They are instructed, they make their first communion, and then they frequent the sacraments.73 DeAndreis's writing flowed from personal experience. After arriving in St. Louis in 1818, he made the African Americans of the city an object of his special ministry. His friend Joseph Rosati, who became the first bishop of St. Louis, recollected that people were astonished at seeing a scholar applying himself to this min-istry with special ardor and dedication.74 Conclusion Several general trends can be drawn from this study of American religious and slavery. Like their fellow Catholics, some American religious owned and sold slaves and became entangled in the control and supervision of slaves. Although some commenta-tors indicate that, in general, religious treated their slaves better than .other slave masters, there are few slave witnesses to verify this perception. Religious provided sacramental ministry and edu-cation (mostly catechetical) to their slaves and to the slaves of other Catholic masters. Religious also provided limited social ser-vices to slaves. With regard to the institution of slavery, American religious mirrored American Catholics in general. They did not see slav-ery as intrinsically wrong. If they opposed slavery, they were for gradual emancipation. Although they saw slaves as human, slaves 3%dy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery were often described in condescending and racist terms. Some compassion was shown, but this did not often lead to action or a desire to eliminate the institution. As an historical account, this article could end at this point. But should more be said? Is there anything we, as religious living near the end of the 20th century, might learn from our forebears in the faith as we grapple with social-justice and social-transformation issues in the world today? There are several important lessons. A first lesson might be a challenge for us as religious to exam-ine more critically our relationship to culture. As religious, we are called to be prophetic. Hopefully, our words, actions, and lives will perform at least two prophetic functions: criticize the existing sinful and unjust social consciousness and energize the world by embodying an alternative way to live that brings hope.7s This prophetic witness can be greatly compromised if we live com-pletely apart from the culture. Conversely, if we are so immersed in the culture that we do not see injustices, and in fact participate in them, our actions become a source of scandal. American reli-gious quickly adapted to the American experience of slavery. Was this an example of being too immersed in the culture to be truly prophetic to it? Were some religious so much outsiders (for exam-ple, Catholic, French extraction, unmarried women) that criticism was muted in order not too offend? The experience of slavery of American religious in the 19th century can challenge religious today to look at our present culture. Are there structures in which we are so immersed that we fail to see injustice present? Are there unjust structures that we are afraid to challenge because the chal-lenge might cost us personally or communally? Are we alert and attentive to the structures of culture that may need prophetic chal-lenge and a witness to :an alternative way? For international institutes, these same questions may be asked concerning new implantations in other cultures. What aspects of the new culture should be accepted as compatible with and expres~ sive of gospel values? What aspects are unjust and need to be opposed? As the first religious in America quickly adapted to the institution of slavery, are there aspects of other cultures to which we are easily adapting without critical thought? These are not easy questions, but they are important if we are to be faithful to our prophetic witness. Second, the slavery issue can be a lesson in listening to and evaluating the message of another. Catholics, including religious, Review for Religqous did not listen to the abolitionists because a significant group of abolitionists was anti-Catholic as well (though this was not true of all of them). Although abolitionists may have been wrong in their anti,Catholicism, they were prophetic in their respect for the dignity of African Americans. In our own day the truth may be proclaimed by someone with whom we have little in common or with whom we disagree on significant issues. Truth can come from anywhere, and we need to hear the truth whether it comes from friend or foe, compan-ion or opponent. Are we today open to the truth, from whatever source? Have we stopped listening to some group where the truth may be present, even in the midst of error? A third lesson concerns the development of doctrine in the history of the Catholic Church. In the area of social justice and trans-formation, there are significant examples of this development. The institution of slavery, once considered a moral way to treat individuals, is now considered immoral. Reflection over the years has helped the church come to a new understanding of the implications of the reign of God as Jesus proclaimed it. As the early church struggled with the issue of accepting Gentiles into the church, so American Christians of the 19th century grappled with the implications of the gospel in terms of slavery. Statements made by bishops over a hun-dred and fifty years ago have been reversed by bishops in our own day. What was once considered not intrinsically wrong is now con-sidered a crime against human dignity. This development of doc-trine, therefore, can be a source of hope as we grapple with new justice issues today. As we deal with right-to-life issues (think of abortion and capital punishment), dignity-of-women issues, and other such issues, what appears as a small glimmer of light (even a light from outside the church) may be the source of new insight and a new living of the reign of God in future generations. A call for change, for which there may be little'support now, may gain considerable support as time passes. Religious in the United States have been called by the church to commit themselves to social justice and social transformation. We have chosen to commit ourselves to these values. Although the story of American religious involvement in and response to Are there structures in which we are so immersed that we fail to see injustice present ? ~uly-August 1999 Fitz * U.S. Catholic Religious and Slavery the institution of slavery in this country is not one of the glorious moments in our history, we can hope that the experience of our forebears in dealing with this issue may bring light and insight to our present-day struggle to discern the call of the Spirit in our world. Notes ~ I am using Austin Flannery's translation of the tide of this document, which has elsewhere been called "Religious and Human Promotion." The document was issued by the congregation in January 1981. See Origins 10, no. 34 (5 February 1981): 529-541. 2 House Concurrent Resolution 96, Congressional Record, 1997, H3890-3891. 3 A term I have borrowed from Kenneth M. Stamp, The Peculiar Institution: Slavery in the Ante-Bellum South (New York: Vintage Books, 1956). 4 R. Emmett Curran, "'Splendid Poverty': Jesuit Slaveholding in Maryland, 1805-1838," in Randall M. Miller and John L. Wakelyn, eds., Catholics in the Old South: Essays on Church and Culture (Macon, Georgia: Mercer University Press, 1983); Stafford Poole CM and Douglas J. Slawson CM, Church and Slave in Perry Country, Missouri, 1818-1865 (Lewistown, New York: Edwin Mellen Press, 1986). s Kenneth J. Zanca, ed., Amen'can Catholics and Slavery, 1789-1866: An Anthology of Primary Documents (Latham, Maryland: University Press of America, 1994), pp. xxxi and 37-39. 6 Madeleine Hooke Rice, American Catholic Opinion in the Slavery Controversy (Gloucester: Peter Smith, 1964), p. 21. 7 John Francis Maxwell, Slavery and the Catholic Church: The History of Catholic Teaching concerning the Moral Legitimacy of the Institution of Slavery (London: Barry Rose Publishers, 1975), pp. 101-110. 8 David J. O'Brien, Public Catholicism, 2nd ed. (Maryknoll: Orbis Books, 1996), p. 65. See also Rice, American Catholic Opinion, pp. 80-85. 90'Brien, Public Catholicism, p. 53. ,0 Rice, American Catholic Opinion, p. 85. ii Zanca, American Catholics, pp. 134-139. This is an article from Brownson 's Quarterly Review. 12 Zanca, American Catholics, p. 200. See also Joseph D. Brokhage, Francis Patrick Kenrick's Opinion on Slavery (Washington, D.C.: Catholic University of America Press, 1955), pp. 122-124. 13 Zanca, American Catholics, pp. 201-209. This is a sermon preached by Verot in 1861. ~ Zanca, American Catholics, p. 136. ts Cyprian Davis, The History of Black Catholics in the United States (New York: Crossroad, 1990), p. 35. Review for Religious ,6 Curran, "Splendid Poverty," p. 126. 17 Poole and Slawson, Church and Slave, pp. 180-181. ~8 Christopher J. Kauffmar~, Tradition and Transformation in Catholic Culture: The Priests of Saint Sulpice in the United States from 1791 to the Present (New York: Macmillan Publishing Company, 1988), p. 146. See also Poole and Slawson, Church and Slave, p. 143. 19 Poole and Slawson, Church and Slave, pp. 144-158 and 162. 20 Barbara Misner, Highly Respectable and Accomplished Ladies: Catholic Women Religious in America, 1790-18~0, Vol. 22 of The Heritage of American Catholicism, ed. Timothy Walch (New York: Garland Publishing, 1988), pp. 75 and 76. See also Mary Ewens OP, "The Role of the Nun in Nineteenth-Century America: Variations on the International Theme" (Doctoral diss., University of Minnesota, 1971), p. 38. 2t Roger Baudier, The Catholic Church in Louisiana (New Orleans, 1939), pp. 89, 108-109, 115-116, 131-132,139, 202. 22 Sister Frances Jerome Woods, "Congregations of Religious Women in the Old South," in Catholics in the Old South: Essays on Church and Culture, ed. Randall M. Miller and Jon L. Wakelyn (Macon, Georgia: Mercer University Press, 1983), p. 112. 23 Woods, "Congregations,,' p. 113. See also Ewens, "Role of the Nun," p. 22. 24 Woods, "Congregations," p. 114. See also Ewens, p. 64, and Davis, History, p. 39. 2s Poole and Slawson, Church andSlave, pp. 171 and 172. 26Misner, Highly Respectable, p. 82, quoting from an archival record. 27Misner, Highly Respectable, p. 77. 28Poole and Slawson, Church and Slave, pp. 186-189. 29Curran, "Splendid Poverty," pp. 134-135. 30Curran, "Splendid Poverty," pp. 138, 140, 141. ~ Curran, "Splendid Poverty," p. 142. 32 Zanca, American Catholics, p. 111. ~3 Curran, "Splendid Poverty," pp. 129, 130, 132. 34 V~Zoods, "Congregations," p. 114. ~5 Misner, Highly Respectable, p. 84, and Woods, "Congregations," p. 114. The two authors seem to be using a common source, Commemorative booklet for American Bicentennial (St. Catherine, 1976). 36 Woods, "Congregations," p. 114, quoting from Margaret Williams, Second Sowing: The Life of Mary Aloysia Hardey (New York, 1942), p. 103. 37 Thomas Hughes SJ, History of the Society of ffesus in North America, Colonial and Federak Text, From 164Y till 1773, Vol. 2 (London: Longmans, Green, and Co., 1917), p. 565. ~8 Michael McNally, "A Minority of a Minority: The Witness of Black July-August 1999 Fitz ¯ U.S. Catholic Religious ~nd Slavery Women Religious in the Antebellum South," Review for Religious 40, no. 2 (March 1981): 261. 39 Margaret Susan Thompson, "Philemon's Dilemma: Nuns and the Black Community in Nineteenth-Century America: Some Findings," in The American Catholic Religious Life: Selected Historical Essays, ed. Joseph M. White (New York: Garland Publishing, 1988), p. 83. 40 John Carroll, "The First American Report to Propaganda on Catholicism in the United States, March 1, 1785," in Documents of American Catholic History, Vol. 1, 1493 to 186~, ed. John Tracy Ellis (Wilmington: Michael Glazier, 1987), p. 149. 4~ Randall M. Miller, "The Failed Mission: The Catholic Church and Black Catholics in the Old South," in Miller and Wakelyn, Catholics in the Old South, p. 152. 42 Baudier, Catholic Church, pp. 76-77. 43 Baudier, Catholic Church, pp. 139, 161. The Capuchins provided ministry to slaves in Louisiana. A dispute arouse between the Jesuits and the Capuchins over whether the Jesuits, who were assigned to the Indian missions, had jurisdiction and could minister to their own slaves (see Baudier, pp. 115-116). ~4 Edward E Beckett SJ, "Listening to Our History: Inculturation and Jesuit Slaveholding," Studies in the Spirituality of Jesuits 28, no. 5 (November 1996): 15. 4s Baudier, p. 213. 4~ Woods, "Congregations," p. 113. 47 Misner, Highly Respectable, p. 203 48 Misner, Highly Respectable, pp. 204-205. 49 Zanca, American Catholics, p. 143. ' 50 Woods, "Congregations," p. 112. s~ Baudier, Catholic Church, p. 183. 52 Sister M. Reginald Gerdes OSP, "To Educate and Evangelize: Black Catholic Schools of the Oblate Sisters of Providence (1828-1880)," U.S. Catholic Historian 7, nos. 2 and 3 (Spring/Summer 1988): 183-199. s3 Woods, "Congregations," p. 115. 54 Davis, History, pp. 105-I10. See also Woods, "Congregations," p. 116, and Baudier, Catholic Church, p. 397. 55 McNally, "Minority," p. 264. ~6 Woods, "Congregations," p. 113, and Baudier, p. 396. Baudier is quoting from the silver-jubilee booklet of the Hotel Dieu School of Nursing in 1927. 57Kauffman, Tradition and Transfomnation, p. 146. 58 Poole and Slawson, Church and Slave, p. 179. 59 Beckett, "Listening to Our History," p. 45, fn. 186. 60 Edward J. Langlois, "Isaac Hecker's Political Thought," in Hecker Review for Religions Studies: Essays on the Thought of Isaac Hecker, ed. John Farina (New York: Paulist Press, 1983), pp. 51 and 66. 6, David J. O'Brien, Isaac Hecker: An American Catholic (New York: Paulist Press, 1992), p. 191. 62 Langlois, "Isaac Hecker's Political Thought," p. 68. See also p. 85, fn. 36. 63 Hecker's sermon, quoted in Langlois, p. 69. 64 O'Brien, lsaac Hecker, p. 192. 6s O'Brien, Isaac Hecko; p. 192. 66Zanca, American Catholics, p. 113 67Hughes,.History, Vol. 2, p. 559. 68Zanca, American Catholics, pp. 1 I3-114. 69Beckett, "Listening to Our History," p. 2 I. 70Curran, "Splendid Poverty," p. 133. 7~ Poole and Slawson, Church and Slave, pp. 156-157. 72 Zanca, American Catholics, p. 117. 73Poole and Slawson, Church and Slave, pp. 145-146. ~4 Poole and Slawson, Church and Slave, p. 147. 75 For further development of the concept of religious life as acted prophecy, see my article "Religious Life as~Acted Prophecy," Review for Religious 41, no. 6 (November-December 1982): 923-927. I Will I will survive even though I have doubts and fears, I will survive when my eyes are full of tears, I will go on with faith in God's hands I will trust my Jesus for I know he understands. Janice Barham July-August 1999 RITA E. GOLDMAN Edith Stein: St. Teresa Benedicta of the Cross OCD witness We might begin by asking ourselves, who is Edith Stein? First and foremost, she is a woman, a Jewish woman, student, nurse, scholar/philosopher, teacher, Carmelite nun, and confessor/martyr saint. She was inscribed in the calendar of saints on 11 October 1998, having been beatified at Cologne, Germany, on 1 May 1987. On the last few pages of her work On the Problem of Empathy, she has left us a short biographic sketch. She writes: "I, Edith Stein, was born on 12 October 1891 in Breslau, the daughter of the deceased merchant Siegfried Stein and his wife, Auguste, n~e Courant. I am a Prussian citizen and Jewish." She tells us that, in the year she was born, 12 October was the greatest Jewish holy day, Yom Kippur, the Day of Atonement. Her mother, a devout Jew, always considered this a great blessing, having her last child on the Day of Atonement. Edith was the youngest of eleven children, of whom only seven sur-vived. Her mother was widowed twenty-one months after Edith was born. She tells of where she went to school and then of beginning the study of philosophy, to be interrupted in 1916 when she served with the Red Cross during the Rita E. Goldman wrote "Frances Cabrini: A Woman for Today" for our November-December 1996 issue, Her address is 3041 North Country Club Road, Apartment 220; Tucson, Arizona 85716. Revie~v for Religious First World War. After the war she became a teacher at a girls' secondary school in Breslau. Later she began work on her doc-torate in phenomenology, becoming an assistant to Edmund Husserl. In 1917 she was asked by the widow of her former teacher Adolf Reinach, who had died at the front, to help put her hus-band's papers in order. Frau Reinach was a devout Christian; and it was from her influence that Edith began to move toward the Christian faith. In the summer of 1921 she read the autobiography of St. Teresa of Avila, the great Carmelite mystic of the 16th cen-tury. "This," she concluded, "is the truth." She was baptized on New Year's Day 1922. After her baptism Edith spent the next eight years teaching German and literature at St. Magdalena's, a teacher training insti-tute run by the Dominican Sisters at Speyer. During this time she continued her philosophic interests, writing a two-volume study of the philosophy of St. Thomas Aquinas. She tried to obtain a pro-fessorship at Freiburg, but was refused because she was a woman. Though she was later to be barred from publishing and lecturing because of being Jewish, at this time she traveled extensively to give lectures in places as varied as Munich, Vienna, Prague, Juvisy (near Paris), and Zurich. In 1932 she accepted a teaching post at the German Institute for Scientific Pedagogy in MOnster. The following year she was denied her lectureship under a Nazi decree aimed at Jews. In October 1933, on the Feast of St. Teresa of Avila, Edith entered the Carmel at Cologne. When the situation in Germany became very bad for Jews, Edith was transferred to the Carmel at Echt, in Holland. But this move did not save her, and in August 1942 she and her sister Rosa were arrested and deported. She died at Auschwitz, on or near 9 August 1942. What I have said above is a general outline of Edith Stein's life, but I think we are more concerned with her thought, what led her to become a Catholic, what called her to become a Carmelite nun, than with the externals of her life. At the age of fifteen, Edith decided she did not believe in God. When she was twenty-four, during her study of phenomenology, a flicker of faith began to catch her ey.e. Then came her contact with Frau Reinach and her reading of the life of St. Teresa of Avila. In St. Teresa's response to Christ's love, Edith found the answer she had sought. She decided to follow Christ's invitation and enter July-Augtlst 1999 GoMman ¯ Edith Stein the Catholic Church. (Even at that time Edith was strongly aware that an attraction to live out her baptismal commitment as a mem-ber of the Discalced Carmelite Order and as a daughter of St. Teresa was inseparable from her resolve to enter the church.) Edith bought a catechism and a missal, studied them thor-oughly, then went to her first Mass in the parish church of Bergzabern, celebrated by the pastor, Monsignor Breitling. Finding that she had no difficulty in following the Mass, she approached Monsignor Breitling afterwards and asked for baptism. The sur-prised pastor told her that there is usually an extended period of preparation before someone is received into the church. But Edith would not relent and asked that he examine her right then on the truths of the faith. The "examination" went so well that her bap-tism was set for the coming New Year's Day. Edith began attend-ing Mass daily--it became the center of her spiritual life. During the years she taught at St. Magdalena's, she was remembered as a teacher who was "modest and unassuming., she went about her work pretty much unseen and unheard, always friendly and ready to be of help." As one student wrote of her rec-ollections of Edith Stein: "Actually, she gave us everything. Though we were all very young at the time, none of us has ever been able to forget the spell that her personality exerted. Her manner alone made her a model for us at that critical time. There's not a single remark of hers that I can repeat--and it isn't that her comments were not memorable, but that she was a quiet, untalkative person who could influence us simply by who she was." These words reflect what Edith herself said of her teaching. She regarded edu-cation as a form of apostolate and generously devoted herself to all the needs of her students. When in 1932-1933 Edith could no longer teach or publish because of the situation in Germany, she at last received permis-sion to enter the Cologne Carmel. This was something she had wanted to do since the day she was baptized, and now it was to be fulfilled. From 16 July to 15 August 1933, she lived in the extern guest quarters at the C.ologne convent while getting acquainted with the sisters. After" that she spent several months in Breslau doing all she could to make her leave-taking easier on her family before her entrance into Carmel on 15 October, the feast of St. Teresa. For six months she was a postulant, being admitted to the novitiate on 15 April 1934. At this time she received her name in religion, Sister Teresa .Benedicta of the Cross. She had taken the Review for Religious name of Teresa at the time of her baptism and took the name Benedicta of the Cross--blessed by the cross--which was her great devotion. She took the name Benedicta also in honor of St. Benedict, since she had been the spiritual child of Archabbot Walzer, who was the abbot at Beuron, the monastery where she had spent much time. In 1935 on Easter Sunday she pronounced her first vows of poverty, chastity, and obedience and three years later, on 21 April 1938, she made her final solemn profession. Life in the monastery was for Edith very different from what she had experienced in the world. She was forty-two years old, and the other novices were in their twenties. She was not accus-tomed to housework and made all kinds of mistakes. The novice mistress had been a bit worried at first when she heard she would have to teach a scholar, but Edith was so amiable and eager to learn that the novice mistress forgot her nervousness. Another thing, her time was not her own--and was very much regulated by bells. After the novitiate, however, much of her assigned work was of an intellectual nature. She revised some of the things she had written while at Speyer. Some of her writings during this period are published in The Hidden Life. At times she also served as receptionist (at the "turn" and on the telephone) and as infirmarian. On 31 December 1938 she was driven across the border to the Carmelite monastery at Echt in Holland. Since Kristallnacht (8 November 1938), Edith had thought it best not to endanger the Cologne Carmel any longer with her presence. Sister Teresa Benedicta spent only a little over three years in the Echt Carmel. During this time she suffered greatly, not know-ing what was happening to her family. Some of her brothers and sisters were able to emigrate to America, but several were not per-mitted to go. Her sister Rosa was with her, having become a Catholic after the death of their mother in 1936. Edith's letters at this time express a central theme: Do everything you can to give joy to others; let God guide you without resistance; fill up She had taken the name of Teresa at the time of her baptism and took the name Benedicta of the Cross-blessed by the cross - which was her great devotion. July-Augv~st 1999 Goldman ¯ Edith Stein the emptiness of your heart with love of God and neighbor. In 1939 she composed her final testament. It reveals more than anything else her conscious acceptance of her particular mis-sion. I quote from the concluding lines: I joyfully accept in advance the death God has appointed for me, in perfect submission to his most holy will. May the Lord accept my life and death for the honor and glory of his name, for the needs of his holy Church (especially the preservation, sanctification, and final perfecting, of our holy order, and in particular for the Carmels of Cologne and Echt), for the Jewish people, that the Lord may be received by his own and his kingdom come in glory, for the deliverance of Germany and peace throughout the world, and finally for all my relatives living and dead and all whom God has given me: may none of them be lost. In late July 1942 the Dutch bishops issued a pastoral letter that was read in all the Catholic parishes of the Netherlands con-demning the deportation of Jews. One week after the bishops' pas-toral letter, on 2 August 1942, the Nazis in a single sweeping operation rounded up all Jewish Catholics, among them Edith and Rosa Stein. On 6 August Edith and Rosa and many other Jewish Catholics were at Westerbork awaiting deportation to the "east." The destination was Auschwitz, where it is believed both Edith and Rosa were executed on 9 August. When the church canonizes someone, it is in essence saying that it is safe to imitate this person. In putting its final approval on Edith Stein by declaring her a saint, the church says to us that we cannot go wrong if we incorporate into our lives the ideals that she professed. Edith Stein gave much to our world by her life and death, and now that she is ranked among the saints in heaven, she is still able to give to us by her example and prayers. I think Edith Stein could easily be the patron saint of academics, school teach-ers, and certainly single people living in the world, since this was her life before she entered Carmel. We may not be called upon to give our lives for our faith, but there are endless possibilities of our practicing virtue as exemplified in Edith Stein's life. First of all, she was a modern woman, one who lived in the world, made her living, and when time permitted spent many hours at home with her family--remember she came from a large fam-ily and her mother died in her eighty-seventh year in 1936. She is a 20th-century woman, one who had a deep regard for the voca-tion of women in our world. I point out her book on woman, Review for Religions where she brings out the vocation of women, their education and professionalism, their life not only in the church, but in civic and national life as well. She had experienced exclusion from a pro-fessorship because she was a'woman--Edith Stein could easily be the patron saint of the feminist movement of our day. Edith Stein is a model for our prayer life. Even from the time before her baptism, daily Mass was on her agenda, and she was very familiar with the other official prayer of the church, the Divine Office, the Breviary, now called the Liturgy of the Hours. She often went to the Benedictine abbey at Beuron and participated in the choral praying of the Liturgy of the Hours. Being there for Holy Week services was something she anticipated yearly. Besides Mass and Office, she was accustomed to spending several hours daily in private prayer before the Blessed Sacrament. She had a great familiarity with Scripture and quotes it often in her letters. Before she entered Carmel, she would accompany her mother to the synagogue and pray the psalms in Latin that her mother was praying in Hebrew. Even in her busy life of teaching, writing, counseling students, giving lectures, and so forth~ she always found time for prayer. I hope that this brief sketch provides some insight into this new saint of ours, one who is very aware of our times. Edith Stein is being proclaimed a martyr and a confessor. At the homily of her beatification, Pope John Paul II declared: "In the extermina-tion camp She died as a daughter of Israel 'for the glory of the Most Holy Name' and, at the same time, as Sister Teresa Benedicta of the Cross, literally, 'blessed b~ the cross.'" The "cause" of her martyrdom, the pope said, was the Dutch bishops' letter of protest against the deportation 6f the Jews. But, he added, because of her great desire to unite with the sufferings of Christ on the cross, she "offered herself to God as a 'sacrifice for genuine peace' and above all for her threatened and humiliated Jewish people." Prudently he left unmentioned her desire to atone for Jewish "unbelief." To many Jewish people the canonization of Edith Stein is an affront. What about the six million Jews who were exterminated and are not saints in the Catholic sense? In my opinion Edith Stein is a Catholic saint who iust happened to have Jewish origins, some-thing she was especially proud of after she came into the church. Edith Stein is a model for our prayer life. July-August 1999 Goldman ¯ Edith Stein Perhaps it is also a mystery. In my own life, being Jewish and Catholic has been a great grace. I have always said that I did not really convert, but just kept going on. Judaism is the beginnings of Christianity, and my own beginnings have been fulfilled in my life. I am sure Edith Stein looked at this in the same way. I close this brief essay with the prayer from the Mass of St. Edith Stein, whose feast will be celebrated.on 9 August: Lord God of our ancestors, you brought St. Teresa Benedicta to the fullness of the science of the cro~s at the hour of her martyrdom. Fill us with that same knowledge; and, through her intercession, allow us always to seek after you, the supreme truth, and to remain faithftil until death to the covenant of love ratified in the blood of your Son for the salvation of all. Grant this through Christ our Lord. Amen. Select Bibliography Works by Edith Stein: Collected Works of Edith Stein. Washington, D.C.: ICS Publications¯ Vol. I: Life in a Jewish Family. Trans. Josephihe Koeppel OCD. Vol. 2: Essays on Woman. Trans. Freda M. Oben PhD. Vol. 3: The Problem of Empathy. Tians. Waltraut Stein PhD. Vol. 4: The Hidden Life. Trans. Waltraut Stein PhD Vol. 5: Self-Portrait in Letters 1916-1942. Trans. Josephine Koeppel OCD. Edith Stein: Selected Writings, ed. Susanne M. Batzdorff. Springfield, Illinois: Templegate Publishers, 1990. On the Problem of Empathy (Zum Problem der Einfiihlung). Trans¯ Waltraut Stein. The Hague: M. Nijhoff, 1964. The Science of the Cross (Kreuzewissenschaf~). Trans. Hilda Graef. Chicago: Regnery, 1960. "Ways to Know God" (Wege der Gotteserkenntnis). Trans. M. Rudolf Mlers. The Thomist, July 1946. Works about Edith Stein: Batzdorff, Susanne M. Aunt Edith: The Jewish Heritage of a Catholic Saint. ~Springfield, Illinois: Templegate Publishers, 1998. Graef, Hilda. Writings of Edith Stein. Westminster, Maryland: Newman Press, 1956. Herbstrith, Waltraud. Edith Stein: A Biography. San Francisco: Harper and Row, 1985¯ ¯ Never Forget¯ Washington, D.C.: ICS Publications, 1998. Oben, Freda Mary, PhD. Edith Stein: Scholar, Feminist, Saint¯ Staten Island: Review for Religious Alba House, 1988). Oesterreicher, John M. Walls Are Crumbling. London: Hollis and Carter, 1953. Pp. 288-329. Woodward, Kenneth L. Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why. New York: Simon and Schuster, 1990. Pp. 135-144. Also articles in various periodicals such as America, London Tablet, Spiritual Life, and Carmelite Digest. In Passing In the morning when Jesus walked with the disciples by his side, he encountered the wildflowers, the grains of wheat caught by the breeze, and the songbirds that greeted him with their unending hosannas. Now as I stroll past the flowers , their colors brightening my path and the trees 'beckoning to me to partake of the lilting songs of birds hidden in their branches, I recall all Jesus said and did as he walked the roads of this life, and I try to keep his great love, compassion and zest for life in the tabernacle of my heart. Neil C. Fitzgerald ~dy-August 1999 C. WALKER GOLLAR At Home by the Sea: Isabel Green SCN and the House of Prayer Experience Teponymous hero of Richard Bach's 1970 book Jonathan ingston Seagull at one point employs a rare maneuver in order to test two other seagulls that caught his eye. Jonathan pre-viously has been obsessed with speed, but, upon seeing these two unusual birds, Jonathan "twisted his wings land] .slowed to a sin-gle mile per hour above stall, [but then, much to his surprise, the] two radiant birds slowed with him, smoothly, locked in position. They knew about slow flying.''1 Like Jonathan Livingston Seagull, the Catholic female reli-gious orders of the 1940s and '50s could demonstrate great skill along with an increasing level of professionalism. As institutions they flew at top speeds, even though their abundance of ritual, order, and bureaucracy often seemed to stray far from their sim-ple beginnings. In the 1960s the Second Vatican Council chal-lenged communities of religious not only to get in touch with their roots, but also to recultivate the equivalent of slow flying, that is, prayer and contemplation. One directive that accompanied this challenge called for the creation of houses of prayer. Several men, including Bernard H~iring, Thomas Merton, and David Steindl- Rast, promoted the idea, but religious women effectively saw to its realization. The House of Prayer Movement grew, not out of a set of theological concepts, but rather out of the very real efforts C. Walker Gollar, an assistant professor of church history, writes from the Department of Theology; Xavier University; 3800 Victory Parkway; Cincinnati, Ohio 45207. Review for Religious of women looking to be regrafted onto their ministry's spiritual roots. The progress made by one woman will illustrate how this prayer initiative enriched not only her life, but also the lives of thousands of other religious women heeding the call of the Second Vatican Council. Eleanor Isabel Green was born on 19 June 1921 in Lebanon, Kentucky, the third child and first daughter of Nell Churchill Putnam Green. Nell's husband, a local dentist named William Spalding Green, died in 1926 of a rare heart condition at the age of forty-three, when Isabel was only five. Isabel's mother never remarried; she raised her five children largely by herself. On Sunday evening, 3 November 1935, when only fourteen, Isabel was in a car accident that resulted in the amputation of her right leg below the knee. By all accounts she quickly accepted this hand-icap as part of God's plan and then got on with her life. She grad-uated from St. Augustine High School in Lebanon in June 1938 and then enrolled at Nazareth College, nineteen miles away, at the Motherhouse of the Sisters of Charity of Nazareth, Kentucky, just north of Bardstown. Sister Catherine Spalding After her second year, the school's chaplain, Father James McGee, persuaded Isabel to become a novice with the Sisters of Charity of Nazareth. She professed vows on 19 July 1941. Her ancestors included the Spalding family of old Kentucky. Archbishop Martin John Spalding of Baltimore and Bishop John Lancaster Spalding of Peoria, Illinois, were her uncles from two different generations. Because of these connections, Isabel was the first sister in the order allowed to assume the name of their foundress, Mother Catherine Spalding, a cousin of Archbishop Spalding. As Sister Catherine Spalding, Isabel immediately fell into the busyness of religious life. Heeding an older nun's advice that "it's better to wear out than to rust out," over the next quar-ter of a century Isabel served the college as registrar, treasurer, dean, financial-aid advisor, director of admissions, and alumnae and public-relations director.2 She recalled that all these skills, and many others as well, were learned "on the.job.''3 During these years, by her own account, she "worked with and dealt with all kinds of people in all kinds of situations--young and old, reli-gious and lay, foreigners and American, black, white, yellow, and July-August 1999 Gollar ¯ /It Home by the Sea red, rich and poor, socially elite and simple, professionals, etc.''4 Into the 1960s she served, in effect, as president of the college even though she did not hold the title. As tireless service to others began to take its toll on Isabel, she listened intently to the admonitions of her neighbor, the Trappist monk Thomas Merton of Gethsemani, which is located just a few miles from Nazareth. "We have to learn to commune with our-selves," he explained, "before we can communicate with other men [and women] and with God.''s At the same time, however, Merton insisted that we become our true selves only through identification with God as the reason and fulfillment of our exis-tence. This identification emerged out of what Merton called "active contemplation."6 Like countless other religious women at this time, Isabel had become highly professional; to use Merton's terminology, she gained her identity primarily through the actions of her external or false self. She soon came to realize, as Merton had written, that there are "times when in order to keep ourselves in existence at all we simply have to sit back for a while and do nothing.''7 As did many though certainly not all religious, Isabel wel-comed the directives of the Second Vatican Council (1961-1965), which called not only for adaptation to the times; but also for fundamental renewal in the religious life. The Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis) indi-cated that religious should be thoroughly prepared for their min-istry and also be afforded the opportunity and time for ongoing spiritual, doctrinal, and professional development. Such growth must include a "continuous return to the sources of all Christian life," including Scripture and the Eucharist. As Merton had already argued~ this decree likewise maintained that religious communi-ties should make a genuine commitment not only to apostolic love, but also to contemplation aimed at an "intimate union" with Jesus Christ.8 In response to this conciliar exhortation, theologian Bernard Hiiring CSSR suggested that female orders set aside specific places at each convent that would be devoted to prayer. He had been inspired by Isaiah 56:7: "I will make them joyful in my house of prayer." On 12 March 1967 Marie Goldstein RSHM and Ruth Caspar OP convened a spontaneous workshop at Notre Dame University in order to discuss the feasibility of establishing houses of prayer. Several other sisters, two priests, and one layman Review for Religious attended. The group suggested that these houses should seek to balance the pervasive "thrust towards hyperactivism" with "a cor-responding thrust towards radical prayer." Each house should become a center for the study of mysticism and ascetic theology, including the practice of Yoga and Zen. The spirit of poverty and simplicity should reign, with the houses providing a place for divine energy and peace as well as psychological serenity. With these aims, houses of prayer could constitute, the group said, "one of the greatest hopes for an authentic understanding of church renewal." In the September 1967 issue of Review for Religious, the group published under H~iring's name a report on their meet-ing. H~iring had not attended the gathering at Notre Dame, though he was supportive of the proceedings. His name certainly added weight to the report.9 A New Apostolate Thomas Merton's death at Bangkok on 10 December 1968 accelerated Isabel's own movement away from the convent into a house of prayer. Almost exactly one year earlier, Isabel's mother had passed away. With a heavy heart Isabel attended Merton's funeral in Kentucky, then~reevaluated the course of her own life. After twenty-three years of service to the college, Isabel concluded that she had given all she wan~ed to give to the field of'education. Following the directives of Merton, she asked her community for time to pray. In her late forties, she was overworked and, as she said, was "tired." She knew that the college was going to close anyway, but.also sensed a growing need to care for her own spirit. Completely of her own accord she resigned from the position at Nazareth College in Januai'y 1969. The school closed two years later. ~0 From January to June she lived with a group of Sisters of Charity of Nazareth at the Cardinal Cushing Hospital in Brockton, Massachusetts, where, besides praying, she studied what some were calling HOPE, which stood for House of Prayer Experience. At the end of this time she spent seven weeks in a House of Prayer program sponsored by the Sisters of the Immaculate Heart of Mary in Monroe, Michigan. Under the direction of Margaret Brennan and Ann Chester, the IHM sisters had taken the lead in this move-ment. The seven-week program, called HOPE '69, terminated with a retreat under Bernard H~iring. He considered his presence at July-Augv~st 1999 Gollar ¯ At Home by the Sea the end to be providential. After the 136 participants had been living in fourteen different locations for seven weeks, H~iring cel-ebrated the fact that these women had brought to life houses of prayer on their own. During the concluding retreat, one woman suggested that a priest should h'ave been part of each house. To this, H~iring emphatically answered: No-o-o. You are too prone to rely on a priest. This House of Prayer is your charism. Use your own ingenuity to develop it. The best way to produce something new is to trust the charism of those involved, as they are open to the Spirit and to one another. The Holy Spirit does not work through inflexible people.'ll Some men did get involved in the movement, certainly~contributed excellent work, and provided important insights. Ann Chester nonetheless contended "that the leadership in the movement and the main development have been the work of women religious."12 After the experience in Monroe, Isabel ct)nvinced the' Sisters of Charity of Nazareth to offer their support. The 1969 chapter commissioned her to introduce, over six months beginning in September, the House of Prayer Movement to all 110 communi-ties in the order. She stirred up great interest and then, from February to June 1970, while residing back at St. Joseph's Infirmary in Louisville, continued extensive planning. That sum-mer she coordinated the running of~ fourteen houses of. prayer open to various religious communities in the Archdiocese of Louisville. In September 1970 she accepted a two-year grant from the Center for Spiritual Studies at Mount Saviour Benedictine Monastery in Elmira, New York, to assist Brother David Steindl- Rast in the House of Prayer Movement. She lived at the monastery for three months. Gloucester During this time Isabel and Brother David searched for a suit-able place0.for another house of prayer that might s.erve a range of active orders beyond the Sisters of Charity. Since 1957 'the Jesuits had offered high school retreats for boys at Gonzaga, a revamped turn-of-the-century stone mansion that overlooked Brace Cove and the Atlantic Ocean at Eastern Point: in Gloucester, Massachusetts. Next to the retreat house Isabel and Brother David spied a five-bedroom servants' outbuilding that had stood virtually Review for Religious unused for many years. In December 1970 they secured permission from the Jesuits to rent this space for a house of prayer. Isabel and Brother David invited two religious women not of the Sisters of Charity, a Catholic layman, and a Jewish expert in Hatha Yoga, Ravi Baumann, to be a part of the first core group. Over the next few months this team gradually established prayerful routines, while they also cleaned and rearranged the house. Then in late May 1971 Isabel bade adieu to Brother David and the initial core team, which by this time not only had readied the place for its first real guests, but also had begun to discuss what the permanent thrust of the house should be. They had agreed that the door would be open to anyone who wished to come anytime throughout the year, though special emphasis would be placed on the summer, when presum-ably more people could get away from their jobs. Individuals who could stay for up to a year might be asked to become part of new core teams that would take special responsibility for run-ning the house. No 'set fees were charged, though guests would be invited to make donations to help cover operating expenses. In the summer of 1971, for the first time at Gloucester, Isabel sponsored two five-week summer experiences. Seven sisters from at least four different orders con-stituted the first group; several religious men joined other sisters during the second session. They came from all over North America. After this time Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Essential Aspects of the House of Prayer Simplicity was apparent in the furnishing and the free atmo-sphere. The house had no frills, no bedspreads, and no curtains other than fishnet draped across curtain rods. Lobster traps served as tables, while carpet samples donated by a local store decorated the floors of the upstairg hallway and chapel. Since many of the guests who would visit over the next fifteen years left incredibly busy schedules to come to Gloucester, Isabel tried her best to ~u~-August1999 Gollar * At Home by the Sea uncomplicate things for them. "Of intent purpose," she once explained, "not much 'busyness' or 'business' goes on here.''~3 Freed from their jobs and left without much to do, many guests eventually discovered new freedom. Sisters, brothers, priests, and an increasing number of laypersons often found their inner selves again at Gloucester. One woman wrote, "For the first time in my life, I feel free--free to be me.''~4 The simplicity of Gloucester encouraged persons to uncover their true selves in an environ-ment that sanctioned doing nothing. Beyond the simple environment, for Isabel the key to the House of Prayer was the pervasiveness of what she called "life-giv-ing silence." ~s This was not, as a core member once explained, a matter of waiting for what was going to happen next, but rather "a happening in itself."'6 Such silence was rarely found in bustling convents, even though in Isabel's mind silence constituted every-one's "birthright." Conversation at the House of Prayer was lim-ited to the noon meal, while TVs and typewriters were nowhere to be found. One telephone was available, though out of sight in a closet underneath the main stairwell. "If you're going to talk to God," Isabel insisted, "then it's easier when you're not talking to someone else at the same time." ~v The house provided quiet space and time for theological reflection and prayerful discernment, so that visitors might, in Isabel's words, "look at and attempt to answer the questions we all are asking ourselves.''~8 Silence at Gloucester effectively b~came a means to communication both with yourself and with others. One priest, for example, while at the House of Prayer faced for the first time what he called his "shat-tered self." Out on the rocks he discovered "that I was deeply afraid of death and very angry at a 'god' who took my parents in the prime of their lives." He voiced this anger, then in faith began to see that death was not the end he had so desperately feared?9 Other guests often emerged out of their silence, needing to talk to Isabel, and she gladly lent her ear. The group conversations at the noon meal were especially enriching. The Eastern Point House of Prayer never had a name, though, after reading Trina Paulus's Hope for the Flowers,. Isabel once considered calling the place the "Cocoon House.'! Many visitors left Gloucester like beautiful butterflies, reinvigorated and sometimes transformed. Temporary retreat from life's incessant demands encouraged more spirit-filled worldly work.2° In a simple and silent environment, the Eastern Point House Review for Religious of Prayer became, in Isabel's words, primarily "a community of praying people who live in praise of the Lord all day, every day.''2~ In contrast to the complicated, impersonal rote prayers of the con-vent, Isabel encouraged simple encounters with God. Brother David had helped her distinguish between the "prayers" that often get in the way of prayer, and "prayer" as the "total confrontation of the human heart with God.''22 During her months of prepara-tion, Isabel had searched the Hebrew and Christian Scriptures for every name that could be attributed to Jesus and then arranged these titles with a Hare Krishna chant used by Eastern yogis. At Gloucester, with the gong of a melodious bowl, Isabel called guests to gather in the chapel to greet the sunrise, bless the water, and invite God into their hearts with the chanting of this Jesus prayer. This ritual was repeated at noon and often at compline around the living-room fireplace. Each session of prayer ended with the chant "Om shanti," a cry for peace. One core member spoke for many others when she explained that, before her year at Gloucester, prayer "was something I had to do and did, but it seemed never to mean much." After her visit the Jesus prayer became a vital part of her life.23 Many religious traditions met at Gloucester. A small menorah burned in the chapel during Hanukkah, while yoga was adapted to Christianity in order to enrich experiences of prayer. Isabel explained that yoga could be practiced by anyone regardless of his or her faith, for yoga simply encourages relaxation and emotional integration. At this time a Congregational minister and frequent visitor to the House of Prayer, R. Cameron Borton from nearby Rockport, Massachusetts, was happy to note that, while many young persons were leaving Christianity in pursuit of Eastern reli-gions, the House of Prayer demonstrated a way in which both tra-ditions could be integrated. Catholic liturgies were celebrated on most afternoons; these liturgies were, in Isabel's words. "really different.''24 A small group of participants gathered on pillows around a squared piece of drift-wood used as the altar. Gifts from~the sea, as well as a portrait of Robert Kennedy, decorated the walls. The celebrant, wearing only minimal vestments, encouraged everyone to participate especially in the shared homilies. Openly expressing individual concerns kept participants in touch with the larger world community. During these services Reverend Borton witnessed what he called "the Catholic Church in a way free from the overpowering structures, July-August 1999 Gollar ¯ At Home by the Sea massive institudonalism, and impersonalism I had come to associate with the Catholic Church." He saw the House of Prayer as "a very crucial ecumenical bridge for these reasons.''2s To foster reconciliation within the Catholic community, Isabel still insisted that the Eucharist be available for perpetual adoration. For the alarming number of Catholics who had grown alienated from the church during or after the Second Vatican Council, the Eastern Point House of Prayer was a safe place to come. Broken individuals, as well as those simply searching for something more, came to Gloucester. Often, in the chapel before the Eucharist, new direction was found among sisters who might otherwise have lost their vocation, lay people whose only thread of contact with the church was provided at the House of Prayer, and priests in search of the contemplative roots of their ministry. Everyone was welcome at Gloucester. Rooted in Isaiah 55, -Ish_.bel extended her hospitality: "Oh, come to the water, all you who are thirsty; though you have no money, come!. Listen, lis-ten to me, and you will have good things to eat and rich food to enjoy. Pay attention, come to me; listen, and your soul will live." A wide range of persons visited the House of Prayer, including, according to Isabel's ~ecollection, "blacks, Jews, orientals, hus-bands and wives, [the divorced, widowed, and alcoholic], children, married deacons, ministers (both men and women), priests, reli-gious, [seminarians, Pax Christi groups, and Catholic Worker peo-ple].'' 26 As one outsider observed, coming to Eastern Point seemed easy--it was the leaving that was hard.27 Most visitors agreed with one woman who remarked that at Gloucester "I was home.''2~ Wider Significance , With this spirit of simplicity, silence, prayer, and hospitality, the Eastdrn Point House of Prayer quickly became known all .around the country. Brother David had gone on to inspire many other houses of prayer, yet still acclaimed Gloucester as "one of the most successful realizations of the House of Prayer idea.''29 Like most observers, Brother D~vid attributed much of the success of Eastern Point to Isabel's own unique gifts. She was able to inspire many persons who had ~received their "basic training" at Gloucester to start other houses of prayer across the United States and in Canada, Chile, and Ireland as well. Though the House of Prayer Movement lost some steam by the early 1980s, with many houses Review for Relig'ious closing or changing focus, Isabel reported to the Jesuits that over the years very little had changed at Gloucester. She had always been able to maintain the original purpose of the house. The House of Prayer breathed new life into the Jesuit Retreat House next door and also supported other communities like the Wellspring House, started in Gloucester in 1981 by several persons including lay theologian Rosemary Haughton. Occasionally Wellspring did not have enough room to put up some homeless men. Wellspring's director, Nancy Schworer, asked Isabel to help out; Despite her suspi-cion that the Jesuits would not approve, Isabel told Schworer to bring them over, but to cut her lights when she pulled up to the House of Prayer. "I did," Schworer said.3° The Jesuits still grew suspicious of Isabel. Over the years the Jesuits periodically challenged Isabel's use of the property, but despite some battles her days at Eastern Point remained vibrant until she was diag-nosed with terminal cancer in 1985. That summer her family brought her back to Kentucky, to the Nazareth Home in Louisville, where she spent her last days. Once the Jesuits realized she would never return to Gloucester, they began to reno-vate the House of Prayer, eventually mak-ing it an extension of the retreat house, which is what it remains to this day. The Jesuits defended this readaptation, explaining that no one could replace Isabel. Still, the decision to close the House of Prayer must have been linked to periodic suspicions regarding the creative community that existed on their property but was effectively out of their control. Because of its radical openness to God, the House of Prayer invited renewal in ways that undoubt-edly seemed threatening to certain entrenched church str~ctures. Isabel passed away on Wednesday, 15 January 1986. Order was restored at Gloucester, but a certain creativity was lost. In his 1977 novel, Illusions, Richard Bach tells of a creature that dared to let go of the twigs and rocks on the river bottom to which all other creatures previously had clung. The current lifted him free. Thomas Merton, Bernard H~ring, David Steindl-Rast, and the fathers of the Second Vatican Council called for change, To foster reconciliation within the Catholic community, Isabel insisted that the Eucharist be available for perpetual adoration. July-August 1999 Gollar ¯ At Home by the Sea but people in houses of prayer, especially women like Isabel Green, realized the anticipated renewal. Many guests let go of their busy-ness, put behind the patriarchal structures of the past, and tran-scended traditional Catholic boundaries in search of deeper knowledge of themselves. Visitors to houses of prayer replaced detached, regulated prayers with intimate encounters with God, and with all of creation too, especially those who were struggling for personal and social integrity. In. so doing these guests discov-ered new possibilities for their ministries. Like Richard, Bach's courageous river creature, Isabel Green sounded the good news of the Second Vatican Council when, in the silence of the. Eastern Point House of Prayer, she announced: "The [water] delights to lift us free, if only we dare let go.''3~ Notes ~ Richard Bach, Jonathan Livingston Seagull, A Story (New York: Macmillan, 1970), p. 46. 2 Isabel Green papers (hereafter IGP), Isabel Green to Katie Pumam, 10 February 1948, Nazareth, Kentucky. Isabel Green is the aunt of the author of this article; he inherited her papers. 3 IGP, Talk to Jesuits, 7 February 1983 (hereafter Talk), p. 1. 4 IGP, 1974 Resum~ for Brian Duffy SJ, p. 1. 5 Thomas Merton, No Man Is an Island (New York: Harcourt, Brace, and World, 1955), p. 120. 6 Thomas Merton, Woods, Shore, Desert: A Notebook, May 1960 (Santa Fe: Museum of New Mexico Press, 1982), 6 May, p. 10. 7 Thomas Merton, No Man lsan Island, p. 122. 8 Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis), §§2 and 8. 9 Bernard H~iring, "A Contemplative House: Notes from a Discussion Held at Notre Dame," Review for Religious 26, no. 5 (September 1967): 772; and H~iring, Acting on the Word: The Challenge to Religious Communities in an Age of Renewal (New York: Farrar, Straus, and Giroux, 1968), p. 204. H~ring's book reprinted part of the article and added a few new insights. 10 IGP, Talk, p. 1. " Quoted in Ann Chester, My Journey in the House of Prayer (Monroe, Michigan: Pathways Press, 1991), p. 42. ~2 Chester, MyJourney~ p. 16. ~3 IGP, Open letter of solicitation for "testimonials," by Isabel Green SCN, November 1973, Gloucester, Massachusetts. Review for Religious ~4 IGP, Ann to Isabel Green SCN, 22 January 1975, no place. ~3 IGP, General Statement by Isabel Green SCN directed to Sisters of Charity of Nazareth, 26 February 1984 (hereafter General Statement). ~6 IGP, Michael van der Peer SCJ to Isabel Green SCN, 7 January 1975, Milwaukee, Wisconsin. ~7 Quoted in Gloucester Community News, "Nuns Rise at Dawn for Daily Yoga," 21 November 1975. ~8 IGP, General Statement. 19 IGP, Sister Darlene Kern to Isabel Green SCN, 3 January 1975, St. Pius X Convent, Billings, Montana. 20 IGP, Michael Guimon OSM to Isabel Green SCN, 20 January 1975, Detroit, Michigan. 2~ IGP, Janet L. SSJ to Isabel Green SCN, 11 January 1975, Providence, Rhode Island. 22 IGP, Janine to Isabel Green SCN, undated (c. 1 January 1975). 23 Isabel Green, "Eastern Shoreside House of Prayer," SCNews (April 1973), p. 4; Tina Paulus, Hope for the Flowers (New York: Paulist Press, 1972). 24 IGP, Talk, p. 4 zs Steindl-Rast, "Prayer in the Twenty-first Century," Audiotape by Credence Cassettes, AA2566, 1992. 26 IGP, Jean Kilvin to Isabel Green SCN, 2 February 1975, Halifax, Nova Scotia. 27 IGP, Talk, p. 8. 2.8 IGP, Reverend R. Camer~)n Borton to Isabel Green SCN, 20 January 1975, Rockport, Massachusetts. 29 IGP, Talk, p. 9. Some well-known theologians including Avery Dulles visited the Eastern Point House of Prayer. 30 "At Home by the Sea: Intercommunity Prayer, Often Interfaith Too," Crux of Prayer, February 1976. 3~ IGP, Sheila Ford SCN to Isabel GreenSCN, January 1975, Eastern Point House of Prayer, Gloucester. 32 IGP, David Steindl-Ra~t OSB to Isabel G~'een SCN, 5 January 1975, West Tremont, Maine. 33 Phone interview with Nancy Schworer, 3 March 1998. 34 Richard Bach, Illusions: The Adventures of a Reluctant Messiah (New York: Dell Publishing Co., 1977), p. 17. 57uly-August 1999 consecrated lile DENNIS J. BILLY Vita Consecrata and the Anthropology of the Vows In Vita consecrata (1996), his postsynodal apostolic exhor-tatioff on the consecrated life, Pope John Paul II writes of "the profound anthropological significance of the coun-sels" (§87). He does so while treating the prophetic stance of the consecrated life before some of the difficult chal-lenges facing the church today. This explicit statement of the intricate connection between the theology of the counsels and the character of human existence makes the phrase one of the most important in the entire docu-ment. In it the pope bids us to note not only how the vows relate to our self-understanding, but also how, through them, human understanding itself can be transz formed. My purpose in this essay is to draw out some of the implications of this key anthropological statement. The Right Question What we think about the vows and how we live them tells us something about how we view ourselves and the world we live in. This has always been the case, even long ago in the church's .past when philosophical and theological justifications of the counsels thrived that now seem somewhat dubious and even embarrassing. At one Dennis J. Billy CSSR, a frequent contributor, writes again from Rome, where his address is Accademia Alfonsiana; C.P. 2458; 00100 Roma, Italy. Review for Religio us time, for example, the counsels were seen as a way of rising above the material dimension of human existence and escaping the bonds that the physical world placed on us--including our own sexuality. Lives of perfect chastity, poverty, and obedience were thought to lead religious to a higher plane of existence where they could over-come'bodily passions and be free of attachments to family, pos-sessions, and self-will. Such a conception of the counsels was supported by an ethi-cal dualism in the church's understanding of human existence that manifested itself in a deep distrust of the body and bodily pas-sions. This deep-seated suspicion predated but was galvanized by Augustine's doctrine of original sin, which affirmed its orthodoxy, on the one hand, by condemning the Gnostic equation of matter with evil and Gnostic ascetic rigor and, on the other, by main-taining a close association between sin and sexual intercourse. Traces of this pessimistic estimation of the body and bodily passion (what Augustine called "concupiscence") have filtered through the church's historical memory and continue to exert a subtle influence on our reception and understanding of the counsels. This is so even though many of the anthropological assumptions that presently guide our theological understanding of the vows (and of the doctrine of original sin) are decidedly different. We lack the space to go into any of these assumptions in detail. My point, however, is very simple. In the church's past, every the-ology of the counsels has made certain anthropological assump-tions. The more we are aware of them, the better we can examine them and discern whether they are appropriate expressions of our own self-understanding. The counsels have had and will always have a deep anthropological significance. The question we need to pose is: Which anthropology and what significance? We need to ask these questions today. Vita Consecrata In his apostolic exhortation, the pope describes the anthro-pological significance of the vows in this way: The decision to follow the counsels, far from involving an impoverishment o~ truly human values, leads instead to their transformation. The evangelical counsels should not be considered as a denial of the values inherent in sexual° ity, in the legitimate desire to possess material goods or July-August 1999 Billy * Vita Consecrata and the Anthropology of the Vows to make decisions for oneself. Insofar as these inclinations are based on nature, they are good in themselves. Human beings, however, weakened as they are by original sin, run the risk of acting on them in a way which transgresses the moral norms. The profession of chastity, poverty, and obe-dience is a warning not to underestimate the wound of original sin and, while affirming the value of created goods, it relativizes them by pointing to God as the absolute good. Thus, while those who follow the evangelical counsels seek holiness for themselves, they propose, so to speak, a spir-itual "therapy" for humanity, because they reject the idol-atry of anything created and in a certain way they make visible the living God. The consecrated life, especially in difficult times, is a blessing for human life and for the life of the church. (§87) In this passage John Paul affirms the fundamental goodness of human sexuality, material possessions, and human freedom. At the same time he recognizes the capacity each of us has by reason of our weakened state to abuse these basic human goods and even to idolize them. VChat the evangelical counsels do.is "cut them down to size" by referring them to God, the absolute good of human life, and thus diminishing the exaggerated worth we may be tempted to place in them. This process offers humanity a "spiritual therapy" which, through the operation of grace, promises to heal its wounds and bring about the transformation of all human values. Unfortunately, the pope does not go into detail about how this treatment or ther-apy might function. Nor does he tell us the extent to which this rel-ativizing process takes place. By invoking God as the absolute good to which the counsels point, he simply reminds us that human existence is not an end in itself, but is actually oriented beyond itself. It is precisely by looking beyond itself that humanity is able to discover its truest, deepest meaning. In this presentation of the counsels, the pope affirms (1) the fundamental goodness of all creation, (2) the weakness (and not total corruption) of human nature due to original sin, (3) the abso-lute goodness of God, who alone is worthy of our praise and ado-ration, (4) the eschatological orientation of the vows, which relativize human existence by pointing beyond it and by empha-sizing its inherent creaturely status, and (5) the specific anthro-pological orientation of the vows by virtue of their therapeutic (that is, healing) and transformative (that is, elevating) effect on Review for Religious people's lives. Each of these affirmations is both theological and anthropological in orientation. Together they draw the parame-ters within which the counsels are to be understood and assimilated in our lives. Together they remind us that we are wounded crea-tures capable of being healed and elevated by the grace of a truly plentiful redemption. Within this context the pope speaks about three major chal-lenges facing the church today and how the consecrated life has a prophetic role to play in responding to each of them. The first challenge is "that of a hedonistic culture which separates sexuality from all objective norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct" (§88). Consecrated persons, he states, respond to such values by showing through their lives of chastity that it is possible "to love God with all one's heart, putting him above every other love, and thus to love every creature with the freedom of God" (§88). The second challenge is "that of a materialism which cravespos-sessions, heedless of the needs and sufferings of the weakest, and lacking any concern for the balance of natural resources" (§89). Here again, consecrated persons respond by a life of evangelical poverty, which attests "that God is the true wealth of the human heart" and which "forcefully challenges the idolatry of money, making a prophetic appeal as it were to society, which in so many parts of the developed world risks losing the sense of proportion and the very meaning of things" (§90). The third challenge "comes from those notions of freedom which separate this fundamental human good from its essential relationship to the truth and to moral norms" (§91). To this, con-secrated persons respond th.rough a life which "reproposes the obedience of Christ to the Father and., testifies that there is no contradiction between obedience and freedom" (§91). Consecrated per-sons, in other words, respond to the challenges facing the church in today's world through lives dedicated to the evangelical coun-sels. They do so not alone, but through life in community. This is especially important, since community is "the particular sign, before church and society, of the bond which comes from the same call and the common desire--notwithstanding differences of race and origin, language and culture--to be obedient to that call" (§92). Life in community is nbt only an aid to living the counsels, but also a sign of that toward which both church and July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows society are tending. It forges the vows into an eschatological sign of the kingdom that is, at one and the same time, already here and yet to come. Further Integration Although the pope provides many fine insights into the anthro-pological dimensions of the consecrated life and the prophetic response it makes to the challenges facing the church today, I can-not help feeling that even further development of his fundamen-tal insights is possible and even necessary for a more thorough understanding of the vows. I would see this development taking place in five basic anthropological dimensions of human existence: the physical, the emotional, the mental, the spiritual, and the social. The Physical. The counsels make sense only if they have a con-crete, physical expression in the world. If they do not, then con-secrated persons need to ask themselves if they are only pretending to lead lives of chastity, poverty, and obedience. It is very easy to talk about the counsels. It is much more difficult to live them and to insure that they have repercussions in the concrete circum-stances of one's life. I am not going into what these concrete expressions might be. They are probably clearer for some counsels (chastity) than others (poverty and obedience)--although not nec-essarily. My point is that we need to take the physical, bodily expressions of the vows seriously. Consecrated persons are called to be chaste, to be poor, to be obedient; and this should be obvi-ous to other people by the lives we lead. We need to be careful not to fall into the trap of self-deception. It is easy for us to ratio-nalize the compromises we make with the counsels. If we are not careful, we can end up being chaste, poor, and obedient in name only. We are called to much more than that. The Emotional. The physical expression of the counsels, how-ever, would be cold and void of meaning if our hearts were not in it. The emotional side of human existence is very complex and, to many, extremely threatening. It too needs to be integrated in a life dedicated to the counsels. If it is not, then there is a strong possibility that we will end up leading double lives, where our out-ward actions do not correspond with our deepest feelings and emo-tions. Integrating our emotions is a lifelong process. One of the mistakes that institutes of consecrated life have made in the past and which, sad to say, some continue to make is to repress or (per- Review for Religious haps worse) completely ignore this dimension of human existence. Like others, consecrated persons need to be taught how to deal with their emotions--those which help them deepen their com-mitment, as well as those which could weaken it--and integrate them into their life commitments. If they are not taught this, they run the risk of just going through the motions or perhaps not even bothering with them. Consecrated persons who have not learned how to integrate their emotions with the rest of their lives are usually very unhappy people who do a good job of making other people unhappy. They can be difficult to get along with in community. The Intellectual. It is important also that we reflect on the counsels regularly--both individually and as a group. Consecrated persons need to keep abreast of the latest developments in the psychological and social sciences with a view to understand-ing more profoundly their own charism within the church. The theology of the counsels has undergone a great deal of change down through the years, especially since the end of the Second Vatican Council. It shall continue to change. If we fail to reflect upon the meaning the counsels have for us, if we fail to read what theologians and spiritual writers are saying about them, if we fail to talk about them among ourselves, then we run the risk of isolating our vowed commitments from the rest of life. When this happens, we can easily get stuck in old patterns of expression that do not help us meet the challenges of the day. Consecrated persons need to be creative in the way they give witness in the world through the counsels. Theological reading, reflection, and conversation are ways of insuring that such ideas will come to us and find expression in our lives and ministry. It is a mistake to think, for example, that religious learn everything they need to know about the vows during the novitiate. In these matters there needs to be lifelong growth; the intellectual component of that growth should not be overlooked. The Spiritual. Consecrated persons also need to be still and let their spirits yearn for God. It is in the deepest dimension of the self that the Spirit of God communes with consecrated persons' own spirits; it is there that they can find strength for living their Consecrated persons need to be creative in the way they give witness in the world through the counsels. ~uly-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows We are social beings by nature. We become who we are called to be through our interaction with others. vowed life. By professing the evangelical counsels, consecrated per-sons seek to follow in the footsteps of Jesus. This life of imitation is not meant to be a cold, external effort.'We are much too weak for that. Rather, it involves an intimate relationship with the Spirit of Jesus, which propels us to live the way he did and to do so with all our heart, mind, soul, and strength. For this to happen, conse-crated people need to be men and women of contemplation. Surely there are many forms of prayer; both as individuals and as communities, we favor certain ones. Among these forms we should not forget the contemplative dimension of our lives. On the contrary, we should give it priority of place. If we do not allow ourselves to be still and to listen, if we do not know how to allow our spirits to yearn, to groan, to breathe, then we are overlooking in our prayer a tremendous help in living the counsels. It is through contemplation that we gradually tame, and integrate into the rest of our lives, the deep, inordi-nate passions that affect us by reason of our weakened state. Through contemplation our spirits gradually become chaste, poor, and obedient to the movements of the Holy Spirit in our lives. Without it, it will become all the more difficult for us to live "in the Spirit" and to see how our vows fit into such a life. The Social. We live the vows individually, but also in community. Consecrated persons cannot go it alone. They need the support of others to help them along. They should be encouraged to have close, intimate friends with whom they feel free and secure enough to share their problems and difficulties. They also need the support of a wider circle of friends and acquaintances. Most of all, they need community. We are social beings by nature. We learn about ourselves and we become who we are called to be through our interaction with others. It is through our interaction with others that we learn the meaning of the counsels and receive help to live them. Consecrated persons are oriented toward community life because the counsels themselves are rooted in a communal under-standing of human existence. If we overlook the social dimensions of our lives as consecrated persons, it is almost certain that we will be overlooking in our lives some aspect of what it means to be chaste, poor, and obedient. Living the counsels and living in com-munity are closely tied. This holds true even for the hermit, who Review for Religious lives alone, but whose life and actions lie hidden in the contem-plative heart of the church. These dimensions are important for living the counsels. That is not to say, however, that they will be understood and incorpo-rated in the same degree in every life dedicated to living them. Differences in personality, family background, and cultural prove-nance all come into play, as do such other factors as level of edu-cation, religious training, and long-standing community traditions. The goal for consecrated persons should be to try to integrate all of these elements into their lives, adverting to them and giving them appropriate expression. To overlook some of them or, worse, simply to refuse to take them into account reveals a severe defi-ciency in living the life of the counsels. Counsels and Challenges All of this helps us to view John Paul's emphasis on the anthro-pological dimensions of the counsels and the challenges facing the church today in a slightly different light. For one thing, it helps us to see the challenge beneath the challenges that face consecrated persons in the church today. The counsels must penetrate every part of our lives, not simply those we find most convenient or accommodating to our needs. We will not be able to give a true prophetic response to the hedonism, materialism, and individual-ism in the world today if we exclude the counsels from any of the dimensions I have mentioned--the physical, the emotional, the intellectual, the spiritual, and the social. If we do, we compart-mentalize the counsels, allowing them to take shape in one or more areas of our lives, but not in all of them. When this hap-pens, we wind up with only a halfhearted commitment to the life of chastity, poverty, and obedience. The result is a diminution of our prophetic call. People will refuse to take us seriously because we do not take ourselves seriously. They will only half-believe the words we say, because they will be convinced that we only half-believe them ourselves. John Paul's reflection on the anthropological significance of the counsels can be applied in a reflective and consistent manner to each of these five dimensions. When this is done, an even deeper sense of the anthropological (ignificance of the counsels results. The goodness of creation, foi" example, extends not only to our physical well-being but to the emotional, the intellectual, the spir- July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows itual, and the social as well. All of these dimensions, though they are weakened by the results of humanity's primordial fall and seem insignificant in comparison with God the Absolute Good, never-theless have an eschatological significance and hold promise of being both healed and elevated by God's plentiful redeeming grace. It is in these contexts that the counsels deepen our understand-ing of human existence and help us see the whole of life as radically dependent on God. This is what consecrated persons give witness to, live their lives for, and die for. Tidal Wave - Papua New Guinea 7 July 1998 Deadly as a cobra, hooded wide The tidal wave lifts ten meters And sweeps across the Bay Swallowing tall pandanus palms, Crossed timbers of the villages, Once the necklace of the North. Midst the flotsam and jetsam A woman, one foot torn away, grasps a tree top And suddenly gives birth. A scream. And a small brown babe Is lifted above the swirl. "Oh God[ Where are You?" and the wood replies: "He has known the waves of sin His feet were spiked with pain And He, too, died upon a tree." Mary O'Neil RSM Review for Religious NIHAL ABEYASINGHA Authority among Religious in South Asia T[superior general of a male international religious con-gation, after visiting several units of the insftute in South Asia, said he found it difficult to understand the defiance of author-ity and the backbiting that go on in this area. He added that his lack of understanding of this phenomenon was perhaps due to his own foreign cultural perspective. Such an observation from a man of wide experience should at least pose a question to Asian religious. Every culture functions on certain assumptions. They are sel-dom clearly articulated, but they are real and they are operative. For example, in a culture that links equality with freedom, there is a growing awareness that men have, in fact, been afforded greater freedom than women. In order to repair the imbalance, people seek to equalize the position of the sexes by using equality as their criterion. It is not difficult to generate enthusiasm in the public forum for a movement towards equality. Another culture, however, could work from a different assumption. It could consider women to be worthy of much esteem as members of society because of their special role to give birth to and nurture new life in that society. This culture would express that esteem by providing the security of a stable mar-riage and home and by linking this to a limited set of achieve-ments expected of every woman. VChat we tend to forget is that Nihal Abeyasingha CSSR wrote about an approach to refounding in our July-August 1998 issue. Hi