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Issue 46.6 of the Review for Religious, November/December 1987. ; Self-Awareness and Ministry Gender, History, and Liturgy Humanity's Humble Stable God's Love Is Not Utilitarian Volume 46 Number 6 Nov./Dec. 1987 Rv:vw.w t:o~ R~,~olous (ISSN 0034-639X), published eve~ two months, is edited in collaboration with lhe faculty members of the Department of Theological Studies of St. Lx~uis University. The edito-rial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO. 63108-3393. R~vu-:w ~:o~ R~:.~.~t~ous is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. Ol987 by R~-:wt.:w ~:o~ R~.~.~ous. Single copies $2.50. Subscriptions: U.S.A. $11.00 a year: $20.00 for two years. Other countries: add $4.00 per year (surface mail); airmail (Book Rate): $18.00 per year. For subscription orders or change of address, write: R~:v~v:w roa R~:t.mmtts: P.O. Box 6070; Duluth, MN 55806. Philip C. Fischer, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read M. Anne Maskey, O.S.F. Acting Editor Associate Editor Review Editor Contributing Editor Assistant Editors Nov./Dec. 1987 Volume 46 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to wm R~:t.t(:totJs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from R~:vt~:w wm R~:tot~;totJs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Four Ecclesial Problems Left Unresolved Since Vatican II Martin R.Tripole, S.J. Father Tripole is an associate professor of th.eology at St. Joseph's University; Phila-delphia, Pennsylvania ! 913 !. He,wrote "Suffering with the Humble Chi'ist" for the March,April 1981 issue of this periodical. Catholic scholars have been.talking about crisis in the Catholic Church for so long a time now that almost everyone has gotten used to it. In fact, too many people have been saying there is a crisis for anyone to ignore the situation. But not everyone uses the term. It depends on whom you tall~ to. Until recently, the higher you went in the Church, the less likely you were to find admission of crisis. For example, Bishop Ja~mes Malone of Youngstown, Ohio, former president of the National conference of Catho-lic Bishops, submitted a report to the Vatican in the summer of 1985 on the state of the Church. in the United States since Vatican II, a report made in preparation for the Extraordinary Synod of Bishops that met in Rome November 25-December 8, 1985.:In his. report, Bishop Malone stated the Church in the United S(ates is "basically sound." The bishop made no mention of cri~is; instead he talked of "confusion" and "abuses" and "false ideas'" and "diffiC'ulties" in various areas of church life.~ While many praised th~report, it was also criticized as "looking at the Church in the United States through 'rose-colored glasses.' "2 But another high-level member of the clergy has no difficulty speak-ing of crisis. Joseph Cardinal' Ratzinger,. prefect of the Sacred Congre-gation for the Doctrine of the Faith, surely one of themost powe~rful of-ficials in tlie Vatican, made the ~tiscussion of crisis in the Church today 801 Review for Religious, November-December, 1987 the c.entr~l theme of his Ratzinger Report. This 1985' publicati6r~ of an exclusive interview given to an Italian journalist caught the attention of everyone and produced much controversy, in'view of the cardinal's strong views on the Church, as well as the fact that he published them just before the extraordinary synod was to be held. Ratzinger and his in-terviewer discourse at length on "a crisis of faith and of the Church," of "an identity crisis" in priests and religious, a "crisis of trust in the dogma," a "crisis of confidence in Scripture," a crisis "of the moral-ity. "In his summation of "the gravity of the crisis" in the Church since Vatican II, Ratzinger's tone is markedly different from Bishop Malone's. The interviewer cites views written by Ratzinger ten years earlier and con-firmed by him for the Report as still valid: It is incontestable that the last ten years have been decidedly unfavor-able for the Catholic Church . What the popes and the Couhcil Fa-thers were expecting was a new,Catholic unity, and instead one has en-countered a dissension which--to use the words of Paul Vl--seems to have pasg~d over from self-criticism to self-destruction . it has ended in boredom and discouragement . one found oneself facing a progressive process of decadence . [and] erroneous paths whose catastrophic consequences are already incontestable.3 Nevertheless, when the bishops came together at the extraordinary synod, they spoke of sharing in "mankind's present crisis and dramas" and of the "spiritual crisis., so many people feel" today, but not of an, y crisis of the Church as such. Less exfflt6d Catholic leaders, theologians, and publishers readily speak of crisis in the Church. The Rev. Robert Johnson, president of the National Federation of Priests' Councils, in 1985 stated: Priesthood is in crisis. The vocation of the ordained priest is not what it used to be. The data tells us that. Our own experience tells us that also. There is a crisis in numbers. At its zenith in 1970, the diocesan priesthood .in the United States numbered some 37,000. By the year 2000, it is estimated that this population will be 16,000 or 17,000. This would represent a declin.e of some 54%. i in the year 2000 we will have roughly the same number of priests we had in 1925. Meanwhile, the people we were ordained to serve will have quadrupled.4 Edward C. Herr, in a report on "The State of the Church," in 1985 stated that, whereas in a similar report in 1983 there were "hopes that a relatively stableoand tranquil period" was about to arrive in the Church, he must now report those hopes were "naive," that "the tensions and turmoil have increased and show no signs of ebbing."4A He reports the Four Ecclesial Problems recent findings of Dr. William J. McCready, program director of the Uni-versity of Chicago's National Opinion Research Center (NORC), that "a third of the 52 million Roman Catholics in America rarely or never go to church."5 Herr cites an article by James Hitchcock, professor of his-tory at St. Louis University, which lis~ed a catalo~g of ~'problems facing the Church in America" today: REligious orders openly pro.moting dissent Official Church agencies providing platforms for dissent ~"Radical redefinition of the traditional religious vows" Tolerance of "known violations" of chlibacy Growing influence of "militant homosexual network" in seminaries and religious orders Almost total collapse of seminary discipline "Probably a large majority of Catholic colleges hnd universities have become bffectively secular" Widespread deviations from "official liturgical norms" Majority of Catholic students no longer receive an adequate grounding in their faith Bishops and priests "largely refrain from teaching ,, disputed doctrines.' ,6 ~' Herr also reports the views of Richard Schoenherr, soc'iologist and asso-ciate dean at the University of Wisconsin at Madison in 1985, on "a cri-sis for the Church by the year 2000." Acc6rding to Herr, Schoenherr presents ~ a bleak picture of the Church-at the turn of the century. Opportunities to attend Mass will be fewer since each priest will have to serve 4,000 Catholics in a burgeoning Church; laity,.tired of a subordinate position in the Church, will withdraw from active leadership while those who do continue to serve will be laden with greater responsibility . There will be "an organizational crisis of immense proportion," accord-ing to Schoenherr, with an "ehormous youth drain in theministry," and with more "resigned" than active priests in the United States.7 Norbertine Father Alfred McBride, president of the University of Al-buquerque, also predicts a "ministry crisis" in 2000. He foresees a to-tal of 30,000 priests serving. 65 million Catholics.8 Finally., novelist Mor-ris West, author of many best-sellers on (~atholicism, is reported as see-ing the possibility of "a silent schism" in the Church of the future, as a result of "a defection of millioi~s by a-slow decline into indiffer-ence. ' ,9 Review, for Religious, November-December, 1987 The fact is: there has been talk of a crisis in the Church ever since the '60's--that per_iod which constitutes a kind of a turning point.in the life of the modern Church. That decade, from which date many of the issues whi~c,h 'trouble~the American Church today was equally a problemati~ decade for American society in gene,ra~l., and indeed for the world. In fact, the world is "officially" in a state of crisis---~f sorts. The bishops told us that at Vatican II when they stated the "human race is passing through a.new stag~ 0fits history" where it is undergoing "a true social and cultural transformation" causing a "crisis of gro~vth. "~0 The modern world is experiencing "new foLoas of social and p~sychologi-cai slavery" as well as "imbalances" that lead to "Mutual distrust, en-mities, conflicts, an~'hardships" (~audium el spes 4, 8). According to the bishops, this situation of crisis inevitably "has repercussions on man's religious life as~ well": it cause,s "spiritual agitation,"4"many peo-ple are shaken" in their convictions, and '~growing humbers~ of people are abandoning religion fin pr~actice" .(GS 5, 7). Later in the _same docu-ment, though in the context of a discussion on war and peace, the bish-ops speak of "the whole human family" as having "reached an hour of supreme crisis in its advance toward maturity" (GS 77). While the bishops at Vatican II did not go so far as to say directly that the Church was in a state of crisis, they certainly meant to say that the Church shared in the~crisis situation of the'world in ggneral. It was not long after, however, that writers.started speaking directly, of a crisis in the Church. We may note only a few. Father Andrew Greeley loudly proclaimed that as a fact in an important series of articles he published in diocesan newspapers in 1976; entitled "The Crisis in American Ca-tholicism" (and later in a book entitled Crisis in the Church),~ but the idea of ,the Church. in crisis had already quietly come into standard con-sideratiOn or was .soon to do so through the writings of such renowned historians, scrilSture scholars, and theologians as Raymond Brown, S.S. (B~blical Reflections on Crises Facing the C. hurch),~2 Richard P. McBr~en (he speaks of the "pre.sent crisis within the Catholic Church" in The Remaking oft~ Churcl~),~3 Avery Dulles, S.J. (fie sl~eaks of a "crisis of identity" in the Church in The Resilient Church), 14 and David J. O'Brien (h611spe~iks of the '~Catholic crisis," the "American crisis," and "an age Of crisis" in The Renewal of A. merican Catholicism).~5 Statistical~d~ta since the end of Vatican II--th~e latest reports of An-drew Greeley's National °Opinion Research Center in Chicago,~6 from George Gallup Jr.'s continuing analysis of the state of the Catholic Church in America,~7 and from the Notre Dame Study of Catholic Par- Four Ecclesial Problems /805 ish Life~8--provide overwhelming evidence, as far as statistical data is able to do so, that the American Catholic Church is in a state of crisis. ¯ Evidence: American Catholics no longer accept official teaching of the Church simply,on the basis of the fact that it is official teaching; Catho-lics no lbnger go to church, as much as ~hey used to, to fulfill their Sun-day obligation or from ~i sense of duty; they ~ai'e not contributing to the sti~iport of the Church.in a way consonant with their earnings; they are o~penly criticizing the Chui'ch in a way" that seems to i'epresent a new ¯ sense ol~ independence over agains~t the institutional Church" and its offi- Cial teachers. What is going on, and when will it end? Causes of Crisis Since Vatican II ,Numerous publications have been~ritteri since Vatican II seeking to determine the causes of the crisis Which has beset the Church since~that time. The fact is, the ca~iases are manifold, and only a, lhrge t0ine could hope to anal~,ze and cover them all thoroughl)~. What I attempt here is -'C0: fbcus on what I shall call four unresolved antinomi~ek which are re-flected in the thinking and practices of the Church since Va[i~an II. My point is to argue that the bishops at Vatican II not o~nly were aware o,f, but shgred in,. the theologically, antinomous viewpoints which have largely served to. polarize the Church sin.ce~ the end of the Council.° Though there is~ some exaggera~tion in categorizing these viewpoints quite simplyas conservative/traditionalist and liberal/progressivist, I shall do that for want of better terms, and also because the viewpoints do .tend to be of these two types. Though these terms have a political and ideo-logical connotation, their use here is not meant to imply that. What we,mean.by the use of these terms is that there are two oppos-ing movements working in the Church today. The first is inclined to want ,to preserve elements today which were also characteristic of the life of the Chtirch ~before Vatican II,-elements such as hierarchical authority, clerical priority, and institutional identity;~the second is more inclined toward~elements which arose in the life of the Church since Vatican II, elements such as democratic~procedures, equality of membership, unity based on shared convictions and shared authority. ,Neither group is. to-tally opposed to the values identified with the other, except at the outer fringes. Thus~extreme traditionalists---c~illed reactionaries wish no part of what~the Church since Vatican II has come to be identified with; ex-treme liberals~alled radicals--reject automatically whatever was promi-nent in the Church before Vatican II and yearn for a congregationalist type of community. For the larger membership in both groups, the prob- Review for Religious, November-December, 1987 lem is mainly one of emphasis: which set of values, which viewpoint should ,be the dominant one in the .life of the Church?. That question of emphasis is a serious one. In spite of the fact that it is only a question of emphasis, it leads in practice to polarization. Re-cent events in .the .life of the Church.have increased this experience of polarization rather than diluted it, mainly because the traditionalist camp, which had largely fallen into the ~silent majority in ~the Church .in the post- Vatican II peri0d, has gained a new sense of power in the last ten yehr~s. The struggle between these two, groups is now, in my opinion, at the most intense point of conflict the Church has felt since the early pp,s~t- Vatican II days of the Church. What, if anything, can be done to reduce this polarization? I wish in this article only to point to what I consider the four major areas of po-larization which were left unresolved by Vatican II. They continue to re-main largely unresolved by the post-Vatican II Church, even after the Ex-traordinary Synod of 1985, and they need to be resolved before the po-larization can b6 overcome:~I~ t me discuss each of these areas singly_, and at some length:. Saci~ed ~vs."Si~cular ' The" Catholic Church has had a strong sense of social responsibility throughout the modern era., as shown in a history of concern forrectify-ing inhumane workihg conditions, unjust wages, and unfair labor prac- .tices, starting at least with Leo XIII's Rerum Novarum: On the Condi-tioh of Workers (1891). Nevertheless, there is no doubt that a new and profound theological significance has been given to the role of the Church in regard to such matters since Vatican II. Prior to Vatican II, social activity was generally considered to be peripheral to the primary ¯ work o(the Church, to administer the s~icraments and preach the gospel of salvation in Christ. With Vatican II, the Church seemed to be saying that the .social apostolate was as important to the life of the Church as these two other activities. .A major transformation in the relationship of the Church to the world got underway at Vatican II. The .Chur~hnow saw itself not only right-fully but also dutifully bound to bring the insight and power of the gos-pel into the .arena of world problems, in the hope of changing th~ un-holy conditibns and direction of the life'of the world from within. Church concern for such issues was obvious ifi the countless conventions and publicat!ons on social, political, and moral issues that sprang up in the post-Vatican II era. Most notable was the conference by the Latin Ameri-can bishops at Medellin, Colombia, in 1968, which registered a strong Four Ecclesial Problems / 807 commitment by Latin American bishops to Overcoming the problems of the poor and oppressed in their countries; and the international Synod of Bishops in Rome in 1971, which published the historic document Jus-tice in the World, which, "Scrutinizing the signs of the times.ai~d seek-ing to detect the meaning of emerging history," concluded that "Ac-tion on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church's mission for the redemp-tion of the human race and its liberation from every oppressive situ-ation." 19 One of the 9learest examples of how important the new thrust into social and political matters would be forthe American Church may be seen from a 1981 publication of the U.S. Catholic Conference enti-tledA Compendium of Statements of the United States Catholic Bishops on the Political and Social Order. It takes 487 pages to cover the docu-ment~ ition from 1966 .to 1980, which includes statements on "war and peace, development, and human rights," as ~eil as "~tbo~tion, birth con-trol, Call to Action (the U.S. Bishops' Bic~htennial Consultation on So-cial Justice), crime'and punishment, economic issues, family life, free-dom of religion, housing, immigrants, labor disputes, minorities, race, rural America, and television."2° More recently the United States bish-ops have taken forthright and controversial stands ori the matters of war and peace and the American economy,'the former in their pastoral.letter The Challenge of Peace: God's Promise~and Our Response (May 3, 1983), the latter in their Economic Justice foroAll~" Catholic Social Teach-ing and the U.S. Economy (November 13, 1986). In each case the bish-ops argue to. the implications of the gospel message, singling out the im-morality of nuclear warfare or the scandalous operations, in the Ameri-can economic system. The full implications of these strong teachings have yet to be determined. ~, All of this would be cause fo'~ unmitigated joy, were it not for the fact that with. this new emphasis UpiSn the social implications of the Gos-pel, something transcendent in the' gospel teaching may have been lost. One :of the major problems in the life of the.Church since Vatican II, according to the bishops at the Extraordinary Synod of 1985, has been the lack of recognition and acceptance of a sacral or theological depth to the Churcti's life--what the synod calls the "mystery" of the Church. The bishops .take responsibility for the fact that this dimension of Churcfi life has been undermined, especially among young people, by a too secu-lar conception of the .Church as a mere human institution. The bishops assert: ~ I~Oll / Review for Religious~ ~November-December, 1987 , a unilateral'presentation of:the 13hurch as a purely institutional structure devoid of her mx.stery has been made. We~are probably not immune from all respon, sibility for th.e fact that, especially the young consider the Chur~ch a pure institution. Have we not perhaps favored this opinion in them by speaking ~too much of the i'enewal Of the Church's external struc-tures and too little of God a'hd of Christ? The bisl~ops admit ~that in their eagerness to open the. Church to the ~,orld they h, ave~qot suffici,ently di~tinguishe.d legitimate openness to the world from a secularization of the Church by the world: From time to time there has also been a lack of the~discernment of spir-' its, with~the failure to correctly distinguish between a legitimate open-ness of the council to the world and ~the acceptance of a secularized ¯ world's mentality and order of~values, . . . An easy accommodation that could lead to the secularizmion of the Church is to be excluded. /(ls0 excluded is an immobile closing in upon itself of the community of the faithful. Affirmed instead is a'missionary openness for the inte-gral salvation of the wo~ld.21 ~ Part of the problem has been the Church's eagerness to,enter the social arena with calls for social justice. While it is vital to the Church to em-phasize ~an active concern for social issues, the Church's concern for these issues should not become so great that it loses sight of .the fact that its deepest life is lived in "mystery" as the Church o_f God, and that the Church is ultimately made,up of the community"of the redeemed in Christ serving his mission of salvation: The primary mission of the Church, under the impulse of the Holy Spirit, is to preach and to witness to the good and joyftil news of the election, the mercy and the charity of God which manifest themselves in salvation history, which through Jesus Christ reach their culmination in the fullness of time and which communicate and offer salvation to man by virtue of the Holy Spir.it. Christ is,the light of humanity. The Church, proclaiming the Gospel, must see to it that this light clearly shines out from her.countenance (ibid., p. 446). Social activism without that sacral 'dimension risks becoming purely secu-lar and human; such activity is totallymconsistent with the life of the Church, however good such acti~ism might otherwise be. To the extent that secularization in its various forms has happened in theChurch since Vatican II, something.inconsistent with what the Church should be arisen .in the community. To restore, a proper~balance, the Church .needs.to'reaffirm the primacy of its religious commitment, and to let that commitment shine before the Four, ,Ecclesial Problems, world.Only.,in the clarity of that commitment conveyed to the.world through its members is it able to seek effective ways of changing the world. These in turn must see themselves as having a primary mission to prove to the world the validityof the sacra~l o trranscendent dimen-sion of life as conveyed in the mission of Chrisi. ~n this respecti0ne not ov~erestimate the importance of Vatican II's and' the s~,nod's ne~ly developed and reaffirmed theology 6f the~ laity~ by Which thdrole of the laity in the.promotion of Christian and human values in.,the wo~ld is heightened ai~d theologically validated. Christians need also to find a way to counte~ract, the.increasing intru-sion ~of the power of the secul.ar into their. 9wn lives. To my mind, there is.no ,way for the Church more dramatically and decisively to restore the primacy, of the faith experience to Christian diving than emphatically to reassert its importance in the personal commi,tment to Christ. The "pas-sion"-, for Christ and the commitme~.t, to God's plan for the world in Christ .have too often been put on the back burner as we enter into the discussion of the problems of the world and seek to resolve them from within, using the naturalistic and,humanistic standards and instruments of action the world is often quite willing at least in,the~i~y to accept. But these are not enough for the Church. We must once again~become "p.as-sionately" committed to Christ and his purposes, and openly manifest to the world that it is primarily these for ~tii~h we stand, If the transcendent dimension, to life is rea!ly crucial to the well-being of the world and~therefore must bepreserved, it will have to come from deeply religiously-committed Christians. For them to be found in any great number, however, a new zeal for Christ and his purposes must be restored. The Church, and especi.ally its leaders both lay and religious, have no greater challenge today. Whether the zeal. necessary to restore the sense of the religious dimension to life in the,world chn be found, however, is not easily answered. Somehow we Christians shall have to enter more deeply into Ourselves, to find out if we really, share strongly a commitment tO Christ and his visi0fi °of the world and ~re willirig to make ~the sacrifices demanded o~°us as we enter into /~ ~riaarketplace al-ready increasingly intolerant of his vie~. W~"shall not~have the impact necessary to the success of the Christian vision merely,, by exporting Chris-tian values in a secularized form. The world does not need to know there is a need for justice nearly so much as it needs t6 kno.w that justice is a dimension of the faith experience in Christ.To seek to alleviate the cries of the poor in social action is really~not the, Christian~mission; rather, our mission is to bring to the poor the vision of~hrist, con- Review for Religious, November-December, 1987 sciously known and passionately calling all people to a commitment to him and to the consequences of that commitment in a life of faith and service. Innovation vs. Traditi6n Th~re is a second, inner-Church conflict to be resolved: between the new and the _old, between innovatidn and tradition. Vatic~'n II met at a crucial point in the life of the Church, when Catho-lic liberal~ were calling for reform while the conservatives wanted to stand by tradition. The bishops who came together represented both view-points. In the final documents they deliberately attempted ~ to draw to- . gether elements from th~ thinking 6f both. camps, hoping to blend their opposing viewpoints.enough to satisfy the desires of each. Apparently both sides were willing to accept compromise. Both also recognized that total consistency was impossible at that time there was simply not enough time to work out the niceties of perfect harmonization, nor was it necessarily desirable. It surely"was expected that the ongoing life of the Church, especially in the work of the theologians under the direc-tion of the bishbps, would work out any incongruities or inconsistencies in thought or prac'tice that ~ight be left over from the Council. And so the Council ended. But as one reporter put it: Yet the Counci'l's efforts to assimilate modernity and still be true to a 2000-year tradition also created the potential for vast misunderstanding. The Council called upon the Church to uphold, simultaneously, freedom and orthodoxy, culturalopenness and identity, change and continuity, modernity and tradition, hierarchy and participation. That is a tall or-der. 22 Avery Dulles, S.J~,.,asks the question that emphasizes the inevitability of the p~:o.b_lem.: Can a Church that simul.taneously moves in thes~ contradictory direc-tions. keep enough homogeneit~y to remain a single social body? . . . Can the Church adopt new symbols, languages, structures and behav-ioral patte .ms 6n a massive scale without losing continuity with its own origins and its ow.n pa~t? (ib!d.) Any break from tradition for any organization necessarily leads to con-fusion. But this would have been a problem even more for the Catholic Church because the break was so abrupt.and deep. Before the Council, many Catholics had~ accepted ex.aggerated acquiescence to unchange as a theological truism, with little or no sense of the role_of history in. the formation'of dogma and Church practice: Because all Church statements Four Ecclesial Problems / I~11 hadotended to be regarded as dogma unquestioningly to be accepted, obe-diential deference to authority was orthodox; freedom ofthbught, unor-thodox independence. Suddenly, after Vatican II, what had been consid-ered un-Catholic was espoused as good Catholicism. Whereas acceptance of lohg-standing traditions was the n~irm for acceptableoCatholic living prior to Vatican II.; now freedom of thought and openness to new ideas and individual conscience became acceptable. This break with tradition, l~owever, was not simply a break from the old frr the neff, but a rever-sal from standards recognizing something as unacceptable to standards recognizing the same as acceptable and even desirable.,Thus ~0nfusion, disagreement, and fallout were inevitable. Also, it is inevitable t'h~t all this leads to a deeper question: what does it mean to be a Catholic and to have the faith? ' There i~ no doubt a wide spectrum of viewpoints regarding'the theo-logica! role of innovatiori vs. that of tradition, and What, if any, the proper combination ofothe two might be. But in certain areas there is cr'rn~ mon consensus and in other areas a lack of consehsus. There is growing consensus that the break with past traditions ~vas too abrupt and that there is a ;need,to retui'n to some past symbols an'd traditions withou~ renouncing everything new. At the time of the Ameri-can bicentennial, John Coleman, S.J., called for an ""open-ended re-sourcement," a dialogue or "creative engageme,nt" between the tradi-tional Catholic sYmbols and new ones that wouldopen up. or adapt to "new purposes, experiences and questions" in an integrating "process of g~:owth."23 More recently, Greeley has also called for a return to the "experience~' and-"imagination" .ofoour "Catholic her!tage" so re-cently abandoned as either irrelevant or impeding ecumenism or incom-patible with the modem world. Greeley understands Catholicism .to,stress the "sacramental" presence of the divine in Christian living, and says that this sacramental "religious style" should now be recognized as of the "essence" of the Catholic "insight," andan invaluable feature of the Catholic approach to religio.n.24 ,~There is growing consensus that there is widespread ignorance of the fundamental teachings of Christianity, especially among Xhe young, and that the problem must be addressed quickly. In an effort ~to make Chris-tianityrelevant to our lives, we shifted too quickly from the rigorous for-malism of the catechism and the memorization of. its teachings to dia-log'oe about the lived experience of the faith. What we lost was a solid understanding of what that faith believed, What is called for today is not necessarily the catechism method, but wtiatever method(s) may be nec- Review for Religiousl November-December, 1987 essary .to restore'to its rightful place knowledg6 about the history of sal-vation in the life, death, and resurrection of Jesus Christ. A common foun-dation'in,, faith teachings may make it. possible to fost.er conviction, com-mitment, and action. ~ There is lack of consensus on the role of authority in the Church; on the role of the clergy, as well as the Church itself, in social and political activity; and on the degree of freedom to be allowed to personal con-scienc.~ e, espec,ially in matters that do not pe~ain directly to formal dogma in the Church, such 9s moral theology and mattgrs of sex. However rig-orous! y.~,~.ne might uphold the tea, chings of the Church on artificial c~?n7 tracept~ion., few would consider the Church's teachings on the matter as infallibly proclaimed. If that is the case, what degree of disagreement. o if any, is per.missible? In such cases, how much room i~ to be given for private conscience, or for public teaching not fully in accord with offi-cial pronouncements of the Church? VatiEan II clearly gave great weight tO~the right of personal conscience and to scholhrsh!p regarding nonin-fallible teachings, but how far did it intend these°rights'to go? Innova-tors tend toward absolute freedom on noninfallible teachings, traditioii'- ~lists° toward compliance even there. Thes.e,ideologica! disagreements cofistitute adeep source of divisioff in the Chi~rch .today, and represent today's ~xperience of what it means wheri the old clashes with the new~ The Church has yet to come up with a~th~blogy thgt can provid6 an adequate e~clesiology to handle this prob- Compatibility Vs~ Contradiction with,,the World ° There is a third ,problem not adequately resolved by Vatican II; which returns once again to'th~e:relationship of the Church to the world: the prob-lem between compatibility of.the Church with the world ~ahd contradic-tian with it? Prior to VatiEan II, the Church had never published an official docu-ment expounding,a posiiive theology on the'r01e of the Church,-in the world. Traditionally, the world had been an arena of evil or temptation to evil. ISatholics were urged to.remove themselves from the.world if they wished to ,attain sanctity, and the priestly and religious life were com-monly acceptrd as means to that end. Those who needed to become, in: volved in the Wodd;~choosing to remain laypersons,' were allowed to ~be in the world, but .were expected to' be as unworldly as possible in0the midst of the world: Evefi though Christians learned very well how to, live in~ the world by accepting ,itk ~,alues,~ and acquired the world ~s commodi-ties as instruments of well-being and standards of0success,.this accom- Four Ecclesial Problems modi~tion was often done with a feeling of guilt. That the world Was bad was based on the clear teaching of Christ: his followers did~not belong to the world, the world hated the'm, Christ did not take them out,of the wbi'ld but asked the"Father to "guard them from the evil one" in' the world (Jn 17:14-15) until they would one day be united with the Father in heaveh. ~ Now with Vatican II, the Church turned toward the world and, in many ways, accepted th~ world for the first time. Th6 Council Asserted the Church's "sOlidarity with the entire human family," that "nothing genuinely human" is foreign to Christians, that the "joys and the hopes, the griefs hn~l the anxieties of the men of this are" are those of the fol-lowers ofChrist too (LG 1-3). The Council urged Christians to build up the world because "the triumphs of the human race are a sign of God's greatness dnd the flowering of His own haysterious design" (34). In a remarkable affirmation of the value of secular activity, the Cou0cil "ac-knowledges that human progress can serve man's true happiness" (37) and that, insofar as "Earthly progress., can contribute to~the better ordering of human society, it is of vital concern to the kingdom of God" (39). The Council admits~ the world can be "an instrument of sin" and that a "monumental struggle against the power of darkness pervades the whole history of man" (37). Nevertheless, when all is said and done, the emphasis is clearly optimistic--so much so that, when~Karl Barth came back from his visit to Rome during the Council's first session, he expressed a fear the bishops were bbcoming too optimistically oriented toward the World and suggested they take a miare guarded position. And so the question remains: Is the world a good thing, to be ac-cepted and integrated inio the life of the Christian, or isqt to be rejected because it is infected with sin? The Council urged both; 6f course, but failed to indicate how both were possible, or how and where to draw the line limitinginvolvement~: More importantly, however, the new spirit bf the Coiancil had clearly left the impression that theworld a's a whole had been sanctioned as a .giaod thing :and that, with Christian and human co-operation and goodwill, there ~vas no reason why the Church and'the World could not easily become assimilated to each other. The question ofqntegration into the life of the world versus opposi-tion trthe world in favor of Christian values'is not a re'rent one. As.Ger-main Gri~ez recently pointed out, much of the history of Christianity can be seen in terms of a "tension between legitimate ~ispirations frr human and this-worldly fulfillment and God's c~ll to divine and everlasting life.'" Depending upon the emphasis that is greater at any 0h~ torment Review for Religious, November-December, 1987 in Christian thinking, the tendency may be to emphasize "disrespect for the 'merely,' human" and emphasize fulfillment in God, or, as seems to be. happening ~toda);, to emphasize a reaction against other-worldly spiri-tuality, a reaction which has '~crystal!ized into various forms of secular humanism." VaticanlI failed to take a stand on this issue, according to Grisez, or more precisely, not knowing how to resolve the tensign be-tween the two tendencies, glossed over them "with ambiguous formu-las." Instead of acknowledging their inability to resolve the problem and implementing a postconciliar process to work on it, the Council Fathers, caught up themselves in the spirit of optimism generated by John XXIII, chose to try to "maintain ,the appearance of unity" and solidarity on this issue and departed. Afterwards, liberals and conservatives began to read in the documents exactly what each had been looking for and ignoring the. opposite, and used whatever political means were available to have their own position dominate. The need now, according to Grisez, is to face up, to the divisions and try to resolve them.25 Others have stressed very pointedly that the orientation of the world today is strongly toward values quite inconsistent with Christian values. The world today is bombarded by powerful influences from the media, which emphasize for commercial purposes a humanism void of religious direction, which preach success in terms of materialistic values and goals such as accumulation of power and money, which proclaim fulfillment of self in terms of satisfaction of sexual drives rather than in love as per-manent commitment to the other, which evaluate persons in terms of utili-tarian norms, whiCh promote personal satisfaction as the criterion for the worth of all activity, which make the ultimate goal of life the achieve-ment of self rather than the donation of self. In such a ,world, there is inevitable contradiction between the values of the world and those of the Christian faith experience, where personal communion with Christ in a community of believers serving the well-being of all is. the standard of value. The humanistic orientation of a world without religious direction risks becoming ultimately a purely worldly humanism antagonistic to Christian values. For many, the opposition is so great at the .present time that, it seems to be moving toward total and absolute contradiction of the values of Christ. The Council Fathers, in recognizing the need to open the Church to the world, did not indicate strongly enough the nature or degree of this opposition, although it must be admitted 'that, even when they did indicate opposition, their words were largely ignored. But ~as Grisez indicates, the opposition is there and must.be faced. By failing to indicate strongly enough the contradiction between the values of the Four Ecclesial Problems / I~15 world and those of Christ, the Council Fathers unwittingly made accom-modation with the ways of the world that much easier. It is that accom-modation that the Extraordinary Synod of 1985 began totry to correct, but a clear theology of contradiction, is still needed. Active vs. Passive Church Life The last root cause of the problems left by Vatican II may be ex-plained in terms of Vatican II's failure to resolve the conflict between the active and passive dimensions of Christian life. A new spirit of involvement in social and political action, as we have seen, had been emphasized by the Council as an element intrinsic to the life of the Church. This spirit was highly attractive for many reasons: It was new and new things tend to attract; it was optimistic and people tend to like optimism; it was a free and open spirit cgnsequent upon the new theology of the laity, and .more appealing than the more traditional litur-gical and doctrinal elements in Vatican II; it spoke to a strong desire in the '60's to become actively involved in the processes of history rather ttrhaanns ftoor macaqtuioiens ocfe tihne twheomrld; itth naot tw oansl~y h purmovaindlyed e nthgeinoereertiecda,bl usut palpsoor jtu fsotir- a fied it as providing greater fulfillment of the human potential. In all these ways, this new element of "activism" contra~ted so much with the traditional call for restraint on involvement, and spoke di-rectly to many Catholics who were interested in joining the world in a combined divine-human creative.proje.ct. These were delighted to find there was theological justification and ecclesial approval for using one's talents in such a project. Personal involvement and responsibility for cre-ating one's own life in the world spoke more readily to the post-Vatican II age.than acquiescence in the decisions, actions, and authority of oth-ers. At least in the '60's, the mentality of the outspoken members of the Church was increasingly liberal, and the .idea of creating one's future rather than submitting to it was especially appealing to them. Vatican II sanctioned these ideas. It emphasized the theological importance of life in the world and active involvement in the cause of justice and equality, and was to give rise to a dominance after Vatican II of theological move-ments that stressed that same type of involvement. The Church was now also in a position to accept many currents rising in western Protestant cir-cles, such as the new theology of hope and political theology, the theol-ogy of revolution, and finally, in Catholic circles in South American, lib-eration theology. By emphasizing active involvement in creative transformation of the worid, Vatican II unfortunately seemed to downgrade th'e old and less Review for Rel~gious,~ November-December, 1987 captivating styles of spirituality, such as personal prayer, contemplation, and spiritual communion with God alone and in the quiet of one's room. It became increasingly difficult in modern Catholicism to justify a spiri-tual dimension to !ife unless it was translated into active change of the world. Spiritual terminology began to take on a purely active meaning: prayer, commitment to Christ, concern for the salvation of human be-ings '~ all these meant to be in active involvement in the world. Monas-tic theology and asceticism .were seriously questioned, for how could any-one iustify removing on~eself from the world when the only important thing wffs to change the world for the better? Those who dared to speak of contemplatio~n or asceticism in tli'e more traditional ways were often seen as outdated and to be pitied for their archaic ways. The new theol-ogy of spiritual activism slowly took over contrbl of the major or-ganizations in the Church: religious orders, diocesan and parish coun-cils, and other Catholic agencies~' and a new theology of social and po-litical activism translating most or all of Catholic spirituality into causes for peace and justice in the world held sway, The few who dared to criti- "cize these movements as one-sided were ignored. Ct~riously; the more this ~ctivism was promoted as the new and en-lightened foi:m of Christian living, the ~ore vocations to the priestly and religious life went down. The major exception to this trend~was in relig-ious orders, especially of nuns, where the stress On traditional piety was retained--here vocations continued to ~rise or remain stable. But few dared to suggest that this validated'in any way maintaining some room for more traditional contemplative and other-worldly forms of spiritual-ity. " Only recent!y has' it begun to dawn on many that activism without passivism is un-Christian. A spirituality that is t~otally activated tod, ard htlman creation of the world is inconsistent with Christian teaching, which, while s![essing human~involvement in God's creation 6f the king-dom; stresses even more that we are ~saved bec~iuse we have been saved in the death and resurrection of Jesus Christ. We receive God,s kingdom far more than we create it. If that is the case, a Christian spirituality of ascetical contemplation is important to the Church because it lives as well as symbolizes the importance of this pass.!ve involvement in God's crea-tive process. Coleman ohce wrote: It is helpful to consider some of the cultural paradoxes in contemporary American Catholicism. In a nation n6ted for its one-sided, if not patho-logical, emphasis on activism, instrumental rationality, and opt'imistic pragmatism,, Catholic intellectuals seem to have suffered a bout of am- Four Ecclesial Problems nesia about their classic wisdom concerning contemplation, mysticism, pas.sivity, and receptive acceptance of inevitable and unavoidable lim-its. The Church. in its American incarnation has become almost ex-clusively masculine, with dominant concerns for action, success, build-ing the new e~trth and results (Coleman, p. 553). Christopher Mooney, S.J., argues that in America God rather than hu-man beings was always understood as "the power of our future," the one "from whom the nation had received its mission," and the one "~who works through the structures of society and manifests himself in publi~ affairs." Without that emphasis upon the centrality of God in his-tory, America will lose its sense of destiny.26 Dulles gives personal sup-port to those who argue that "the Kingdom of God is viewed in the New Testament as God's work, not man's," that the Church "is seen as ex-isting for the glory of God and of Christ, and for the salvation of its mem-bers in a life beyond the grave," and that in the New Testarfient it "is not suggested that it is the Church's task to make the world a better place to live in."27 Harvey Egan, S.J., argues that Christians today face "the serious temptation of worsh.iping political pressure groups, causes, move-ments, slogans, and ideo]ogies," and that their social involvement "de-generates into 'pseudo-activism' " unless it is built upon "authentic in-ner freedom, contemplative peace'; spiritual insight, the love born from prayer, integration, and inner transforrnati6n."28 " What we are asserting, then, is that Vatican II, in its effort to sanc-tion involvement in the life of the world as a legitimate dimensio~ of Christian living, unwittingly tended to downgrade the more contempla-tive, prayerful dimension of'Christian and Catholic spirituality. To that extent, Vatican II opened the doors too widely toward the world and pro-vided a gateway to the development of a secular humanism in contem-porary Catholic life. " Christian humanism without.a strong"spiritual foundation in a prayer-ful dependence upon God and his revelation in Jesus Christ is inevitably doomed to secularism. Once that stage is attained, it is inevitable that Christians begin to question whether there is any valid distinction be-tween Christianity and secular ac.tivism; andsince, once this aberration sets in, there is no real distinction between the two, it is only natural that many Christians find the faith experience unrewarding. It is only in the strength given Christianity by its passive dimension that its activist di-mension has any purpose or will to endure. Review for Religious, November-December, 1987 Conclusibn We have argued that at least in these four ways Vatican II left us a spirituality that is ambiguous, in conflict with itself, and undirected. This may indeed have been the Council's intention." To some extent, the Ex-traordinary Synod of 1985 served a valuable purpose in attempting to rec-tify these imbalances and ambiguities. It took twenty-five years to real-ize the bad effects and what needed to be corrected. Nevertheless, the ambivalences we have itemized .still reside in the Church and account for much of the conservative-liberal polarization of today. The next stage will be for the Church to reconvene and resolve the ambiguities. It will be an amazing and groundbreaking Council when it does. NOTES I "Vatican II and the Postconciliar Era in the U.S. Church," Origins 15, 15 (Sep-tember 26, 1985), pp. 225,233. 2 Vivian W. Dudro, "Toward the Synod: General Praise, Some Criticism of Malone Report," National Catholic Register 61, 39 (September 29, 1985), pp. l, 8. The reporter make~ reference to an expression used by Gerrnain Grisez, Professor of Chris-tian Ethics at Mount St. Mary's College, Emmitsburg, MD. 3 Joseph Cardinal RatZinger with Vittorio Messori, The Ratzinger Report (San Fran-cisco: Ignatius, 1985), pp. 44, 55, 71, 74, 83, 62, 29-30. '~ In "The Catholic Priesthood," Overview 19, 10 (undated [August 1985]), p. I, citing a report in NFPC:News Notes, March 1984. aA Overview, May. 1985, p. 1. 5 Overview, June 1985, p. 1, citing a report in New ~'ork Times December 9, 1984. 6 Ibid., p. 2. The 'article was in National ReviewS" November 25, 1983. 7 Overview, May 1985, p. 5. Herr is citing an article by Mary K. Tilghman in The Catholic Review of March 20, 1985. The words are Tilghman's except for the quo-tation from Schoenherr on the "?rganizational crisis." 8 Ibid., p, 6. 9 Ibid., p. 3. 10 Walter M. Abbott, S.J., ed., The Documents of Vatican II (New York: Guild, 1966): "Pastoral Constitution on the Church in the Modem World" or Gaudium et spes sec. 4 and 5; hereafter, Latin titles used and noted in text. i1 Thomas More, 1979. 12 Paulist, 1975. 13 Harper & Row, 1973, p. 71. 14 Doubleday, 1977, p. 12. 15 Paulist, 1972, citing an article he wrote as early as 1967. ' 16 Greeley's first controversial conclusions were published in Catholic Schools in a Declining Church, with William C. McCready and Kathleen McCourt (Kansas City: Sheed & Ward, 1976); his latest is American Catholics Since the Council: An Un-authorized Report (Chicago: Thomas More, 1985). 17 Gallup publishes yearly reports on Religion in Americh, and has just completed (with Jim Castelli) The American Catholic People: Their Beliefs, Practices, and Val-ues (Garden City: Doubleday, 1987). Four Ecclesial Problems 18 Eight reports from this invaluable study of "core Catholic" parishioners' think-ing and practices hav~ been published so far, appearing in Origins from December 27, 1984, to August 28, 1986. 19 In Justice in the Marketplace: Collected Statements of the Vatican and the U.S. Catholic Bishops on Economic Policy, 1891-1984, David M. Byers, ed. (Washing-ton, DC: NCCB/USCC, 1985), pp. 249-250. 20 Quest for Justice: A Compendium. , J. Brian Benestad and Francis J. Butler, eds. (Washington, DC: NCCB/USCC, 1981), pp. v-vi. 21 Synod of Bishops: "The Final Report," Origins 15, 27 (December 19, 1985), pp. 445,449. 22 E. J. Dionne, Jr., "The Pope's Guardian of Orthodoxy," New York Times Maga-zine, November 24, 1985, p. 45. 23 John A, Coleman, S.J., "American Bicentennial, Catholic Crisis," America, June 26, 1976, p. 553. 24 Andrew M. Greeley and Mary Greeley Durkin, How to Save the Catholic Church (New York: Viking, 1984), pp. xviii-xix, 35, passim. 25 Germain and Jeannette Grisez, "Conservatives, liberals duel over leaking barque," National Catholic Reporter 22, 5 (November 22, 1985), p. 14. 26 Christopher F. Mooney, S.J., Religion and the American Dream: The Search for Freedom under God (Philadelphia: Westminster, 1977), pp. 35-36. 27 Avery Dulles, S.J., Models of the Church (Garden City: Doubleday, 1974), pp. 94-95. 28 Harvey D~ Egan, S.J., Christian Mysticism: The Future of a Tradition (New York: Pueblo, 1984), p. 234. The Autumn Years: A Touch of God Joseph M. McCloskey, "S.J., and M. Paulette Doyas, S.S.N.D. Father McCloskey is Director of Shalom House-Retreat Center; P.O. Box 196; Montpelier, Virginia 23192. Sigier Paulette teaches at the College of Notre Dame; 4710 N. Charles Street; Baltimore, Maryland 21210. Autumn colors stimulate our aesthetic sense. Leaves grown old are beau-tiful to behold, a truth of creation that gives dying its own color. In, our later years our activities are like autumn leaves before they fall to the ground; each one is a jewel in our crown, worn with pride but sometimes hard to see against the perspective of a cold winter. Winter follows autumn; it is the winter we fear. Winter allows us to view the forest of our lives without being lost. in details. The forest stripped of its foliage, our lives are open to scrutiny; unencumbered by duties, we have the chance to really see ourselves. But autumn, with its warnings of dying, allOws us to look at winter with a hope of new birth. Autumn brings a special brand of happiness which belongs to God and is worth reflecting upon. Our autumn years do not have to be unhappy ones if we appreci-ate the meaning of our lives. No one likes to think about growing older, yet the truth is, we have been aging since conception. There is no es-caping autumn; growing older can bring colorful changes into our lives even if we must yield to a certain amount of inactivity. Love frees the spirit. Alienation brings loss of heart and dims our ap-preciation of life. Passion for life belongs to love, yet the passion for life wanes and we yearn for something more when we feel ourselves no longer needed. The mid-life crisis is a taste of what is to come as we ex-perience doubts about our work and what we have been doing with our lives. Glory, honor, and power are perpetual temptations of life, even when we are not sure just what it is we want. We struggle to hold on 820 The Autumn Years / 821 t~J the possibility and potential of doing something wonderful. As We be-come tired of trying to'h61d on and despair cofifronts us, we finally real-ize that life has-a meaning--being in God. "When we finfilly face the meaning of life, the idea of sitting on a porch watc.hing the rest of the world go by.does not have to seem terri-ble. The autumn years are su~ounded by the storms of others' activities and the job still gets done even when we are no longer bearing the brunt of the heat of the-day. As 'we watch the jobget done, we cab laugh at ourselves for all the times we pictured ours61ves as indispensable. We db not have to identify who we are by what we do. We identify ourselves by not doing; we may be retired. The constant round of activities which ful~d Our lives'belongs to those who follow. ~The fruitful year~ of.prbd~ictio~ ~nd hyp~'activity seem unreal as we watch them'in others.The mystic in life touches us; we watch, like con-templatives in prayer sitting on our autumn veranda, the storm of God's love come up in the for.m~ 6f others' work. God bring.s beauty into our lives as we appreciate what others Ho. 'People need our affirmation a~ad appreciation. L'ife is not over because wecan no longer do, it is just be-ginning. Today is the first_day of the rest of our lives, no matter how old we are. Traumatized by thoughts of our past, we can miss the colors of now. Anxious ,about tomorrow, we are sometimes only half present to what we are dbing. E~;en as yesterday can dampen our enthusiasm in what w~ are doing, anxiety over tomorrow can keep us from being fullyi.nvolved now. We live in an age of. activity and our .minds resemble motor boats, chugging noisily over the wavesof what must be done. There has to be a po.int where we cut the m0tor, give up the noises we make, and just glide, delighting in the freedom of knowing that our work may be almost finished. As we grow older, spirituality can give meaning to the lessen-ing activity in our lives. Slowing down without feeling worthless is what spirituality can help us.do.,No ~matter how old we are, idleness can threaten self-worth. We become :victims ,of our own doing, as thoughts of What we could, do to make our lives worthwhile prod us to keep go-ir~ g: "If we stop, that magic momentof doing something great may be missed." Pushing ourselves t6 exhaustion, we do not have time for our-selves now. We fail to apigreciate what we are right now. Unusual are the autumn souls, really alive t6dayin the richness of yesterday's expe-rience, y6t still open to tomorrow's vision of life with new meaning. Many still search for the secret of iife--f6und in living wholeheartedly 822/Review for Religious, Novemb.er-December, 1987 the fullness of now--in some nebulous fountain of youthful actiyity. We need to open ourselves up to'where we are and who we are right now. Spirituality's ultimate goal consists in seeing God face to face. This means "being" with God. All of life, everything we have ever done, everything we have ever been, is a preparation.that we might "be." Be-ing does not imply vegetating. There is a responsibility to b~ for one an-other attached to being for Christ. Whatever. we do for the least one of our brothers or sisters, even when we are not aware of doing it for Christ, is accepted by, him as bei.ng done for himself. In identifying himself as the "I am who I am" God, God reveals himself as reachable in the here and now. The only moment in time truly real is now, touching the "Eternal Now." Living in the now, for even a moment of time, garners those nows of life when we opened our hearts to being loved. These moments become sacramental. We live the "Sac-rament of the Present Moment." 'There are seven sacraments that the Church recognizes as special moments in life where Christ wants to be present in our lives and is giving himself. In these sacraments of the Church, Christ does the work. In the sacrament of the present moment we can make a moment sacramental by our ~illingness tb make Christ present frr each otlaer.° Living in the present, with what good there is, frees us of what anchors us to the past. Because it only takes a moment to love for a lifetime, we have tliE poss!bility of being Christ lovers by giving of who we are to the least person we meet, in any moment of our lives. We are children of the Father. God takes us as his own because we are precious to him. The Psalms tell tls that.: "Before you were born, I knew you!" (Ps 139). We are loved because Of who we are even be-fore we had accomplishments to boast of. Saint Paul teaches us in Ephe-sians 1 : 1-13 that God' s love is deserved in the goodness of Christ. Christ is our Way and our Truth and our.Life. Saint John's first epistle on Love teaches us that .all of life is a preparation for the opening of our hearts, now, to the fullness of the Lord of Life coming into our hearts. All of life is a preparation for this very moment We are living! Wisdom brings knowledge of how to live in God's love, and the contemplative in action lives in God's love by letting God ,work one hundred percent. Doing in God's love becomes being in his love. What becomes of paramount im-portance is how much love we.can accept in Christ, and how much Christ we live for God and each other in return. ~ Being does not happen jus.t because we are old enough. Incapacita-tion is always a possibility when being is thrust upon us. Being is maxi- The Autumn Years mized by freedom and life, but a lot of dying has to take place in each of us before we are really free to love for the sake of Christ. Growing older is part of tile stripping process of b~coming free to let God do all he can in our hearts. Love needs time to mature. The Church says of the young saints that they fulfilled a long life in a short time, so that even th~ child saint can be old when considering years spent on earth. It only take~ a moment to love for a lifetime, andthe meaning of the greatest love of all is giving of one's life for the sake of a ne.ighbor. Giving can be done by being for another. If we think we can do things for ourselves alone, our whole life is wasted. Being in the autumn years can become adoing for others. Being is knowing how to love. Love is being present to the need of another ffhich sometimes in-volves pain. As humans, we would rather bypass the cross and get right to the resurrection. But we are unrealistic if we think the resurrection is possible without,the crucifixion. There can be no spring without the autumn and the winter. Resurrection portrays Christ reaching out to the hurt and pain of his disciples. Christ is our holiness, and the fruitfulhess of our lives in Christis found in how much of Christ's death we are will-ing to accept forbthers. The ultimate, decisive word of God, in the hu-manness of Christ, is Christ's dying on the cro~s. His suffering gives ~m~aning to our pains and our dying even When we do not relate it to our autumn years. Everything we did or woul~t have liked to do becomes as nothing in the light of Christ's suffering and death. He took care of it all. The ultimate, decisive word of God, sp6ken in the humannness of Christ, comes to us in his d~athon the cross. Counselors and sigiritual directors bften meet couples whose mar-riages have revolved around doing'for their offspring, and who now'com-plain about lack of meaning to their lives with'6ut~ their children. After the childi-en are growr~ and off on their own, these pai'ents have not learned how to accept each other, to be with each other. Many priests and religious brothers and sisters have the same problem. So many years found them in their work that they never learned to enjoy each other. So intense was the doing, the~ never discovered the secret of being, for them-selves or others. They ~vere all so busy doing in the spring and summer of their lives that they gave n~o thought to the autumn and winter that had to follow--when doing became more difficult. Working at accomplishing something involves the danger of making doing the meaning of life. The need of another opens our lives to the rush of the Spirit filling us with God's love. The second comings of the Spirit to the Church are pe6ple filled with love who reach out with their gifts 1~24 / Review for Religious, November-December, 1987 to the needs of others. The problem is no~ whether we did enough in our lifeti~ae, but whether we did~:.what we di~l-~vith love. We may complain that we have never had any.thing werth doing. Ye't each time we moan about not being satisfied with what we have done, or regret not hax~ing done enough, always w~tnting to do more with our liyes, we limit our love of God to wh~t.we are ci6ing noV, rather than bringing all we have done in our lives t~ ~,hat we do. Life teaches us toAive in God's love. We do not deserve God's love, but we can accept it. We waste love, think-ing of all we could have done or w, ould~have liked to d~o.~God.'s love frees us to giv~ ourselves.~ It brings the wisdom whichohelps us to ,put aside our accomplishments or hopes of achieveme.nt, and opens our hearts to be filled with God's love in Christ. The awareness of Christ in our lives frees us to live in the Father's love. ~ The victory won by:Christ when he "took captivity._captive," when he took away the scandal attached t6 our suffering and dying; allows us share in the resurrection when we take up our crosses and follow him. Christ calls us in our inadequacies, our brokenness, our nakedness, our need of others, to be part of the resurrection by claimiong~the foothold in heaven we have in him. Our needs bring Christ into our lives. We be-come other Christs by.-lett!ng him do in our live~s. Growing older ih a world with so many younger,~people frees us to be.in their love, even as we learn to be in God's love. If we were.really and truly competent enough to do it all by ourselves, we would never~ need God. Needing God and other's allows our captiyity to-be taken cal~tive by ~hrist. Aristotle, the great philosopher and teacher-some centuries before Christ, said that. a person could become a philosopher only after forty years of age. It is only When we have enough .experience of life that we begin to find the meaning of life, 19v.e, and values which have to do with being rather than doing. All of life's acc6mplishments are insignificant if we are unable to be in the love of God., if we are unable to be in the love of our brothers and sisters around us. Loye is God's relationship to us, and theGod Who gives all in our lives receives it back When we are able to offer our lives in Christ, when we try to be his life by our love for each other. We are called to be lov- ~ers. Even as the doing of our early years is the beginning of love, it is in the need for each other of our autumn years that love is completed, the love which allows us to~be in the f~ullness of Ch,r!st who lives.Eithin us. Our world needs us and we. should be proud to be aging ,in God's love, .basking in the autumn .years of life, content to be in his love for the sake of all who are still able to do'in his love. We are now like th'e " .,Th~ Autumn Years / 825 Eternal Word of the Trinity, always receiving from the F~ther, even as we are"i'eceiving from others who love us. We are created iri the image and likeness of the God who is Trinity. Trinity has its counterpoini in the mystery of indwelling, where G6d is found in the still point of our lives. Family and community are the outer reaches of this m~yst~ry of indwelling where God lives in the love of our hear~sl and in how we reach out to our brothers and sisters. We are told bY the first commandment of life to love God. We would not know how to do this if Christ had not told us he lok, ed us just as the Father loves him. Christ asks us to live in'his l~v~e, and tells us we love him by keep-ing the commandments which show us the ways we ~hould devil with one another and God. Faithfulness to the commandments is faithfulness to one another. How can ~ve lov~ the God we do not see, if we do not love the neighbo~ we do see? God' is love and we live in his lo~ve in the way we love 0n~ another. Wherever there is. ipve, G~I is. Lo~,e calls us to be like the G~d we image and brings us into commu.nity a~ men and women 6reated to lok, e 6ne another. Spirff~al life can be traced_back to T~rinity: in':-TTinit~,, being and do- !ng meet in the total giving and receiving,of the Father and th6 Son. The Father holds b~ck nothing of himself. The S,on, totally receiving of th~ Father, has nothing the Father has not given him. All of life i~ a combi-nation of these two forces, the active and passive 0"f life. The principles of life find in Trinity the °meaning and the sourceof love. Even if we have spent a. life totally, giv, ing all we are in order that the mystery of the Trinity m_ay be comple.ted in us, the autumn of our lives finds meaning in rec~eiving./~s the child needs parents to grow, so too we grow in those moments when our heart~ need each other. We ac-cept the richness o~each otl~r'~/~ifts when we are willing to need one another from the depths of our being.Then the beauty of life finds the special expression of th6oTrinity completed in the giving and~:eceiving which touches Being, and that very_ being i's love. Love is God's, relatioriShip ~to us, '~n.d the God whb gives ~11 lives in our lov~ when w~ are able,t0 ~J.ffer bin: lives in Ch~rist;.wfien ~.t~ry to live his life by our love for each other. We are called to be lovers. But most of all we are c~lled to be loved in Christ. Autumn years bring the kisses and the embraces of our.,Lord which are felt even in the hurts and the pains of our body's resistance to the call of our Lord .to our eternal reward. The warnings of sufferings do not have to be a threat, in our hope of the resurrection, as a lifetime of love and work in response to the call of God's love claims relationship to Christ. Our pains in letting Review for Religious, November-December, 1987 go of our work,:and our good health bear relationship to the ultimate word of God's love in the passion and death of Jesus Christ and offer the love of God in the resurrection. Even as the dping of our early years is the beginnin.g of love, the letting go of the autumn years completes our love as we feel the need for God and each other. The Christ who is in the least one of otir brothers and sisters is now in us, allowing us to be Christ in our need. We become the Christ to whom we have given hll our life, as all~the good we have done for others comes back upon us. Our world awaits a generation of people proud to be'aging in-his love, basking in the warmth of love which ~omes their way in the autumn of life. Mary is the ultimate model of being for Christ, being for God. She accompan'i~d the Church of theresurre6tibn by being present to their needs and helping them to remember her Son in the many ways of a mother's love, as she took care of h.er. children in the trust given to her by Jesus from the ci'oss~ Because Mary was so present to the needs of the Cl~urch before h_er Assumption, the early Church learned to respect her as mo(her, oA very significant part of the spiri.tuality of the autumn years in the lives of m_any is their devotioh to Mary by following her ex-ample in praying for the Church. The work of the autumn years is the same as Mary's; the" limits of that work ar'~ the size of oiir heart. Even as our autumn years are the time for being as much as we can be, they are the time for loving as much as we can love. Mary has taught us how to li~,e, h'ow to love, and how to be, both by her love for her Son and by the way she lived with the early Church. Just as Mary's autumn years were filled with the touch of God, her presence brought that same touch of God's love to the ea~:ly Church. Mary and God's touch would always be close. So too our autumn y.ears can have the touch of God strength-ening the Mystical,.Body of Christ. Mary is therole model of our autumn years and our patron as we pray: Heav.enly Father,.help us to understand the meaningof growing older in wisdom and knowledge. Allow us to gracefully accept the slowing down in the autumn of life. May we be as loving as Mary in her autumn years, presefit to the needs of c'bmpanions~ filled with I.ife and its inys-ter~, so that all will feel free to share your gift, to find your love within us. Open us, O Father, to a concern for.the liu~an race. Fill our hearts with living in the fulfillment of your abiding love every'moment of every day. Help us to be so resonant and filled with the meaning of the mo-ment that we may:be truly able to love,.as you.loved. May we eagerly look forward to the "being'.~'of the autumn years, reaping the golden rewards, fully open to the winter-that is to come, where all is wanned ~bY your love. ~ Community Dialogue and Religious Tradition Sebastian MacDonald, C.P. Father MacDonald is provincial superior of the Holy Cross Province. He may fie reached at Passionist Community; 5700 North Harlem Avenue; Chicago, Illinois 60631. Dialogue is a common form of community experience today. It is an en-deavor which has the capacity of exposing the wealth of tradition latent in a community. Such tradition is often the unspoken element bonding a community together, the ineffable cementing relationships. It can be a mistake, of course, to uncritically commend the rgle of dialogue in religious life, Given the negative experience of it that many religi~us have encountered the past few years, citing its advantages must be balanced with recognizing its difficultie~ and disadvantages. ~'hese latter largely center about the conflict and division that often occurs among community members, as the~y encounter in one another ap- ¯ parently irreconcilable positions on often fundamental and basic aspects of religious life. Dialogue, as the publi~c articulation of these p~ositions, can add to an already~latent conflict. Once public positions are taken by community members, this may freeze a division that has always be~n there, but, here-tofore, private, and to that extent, potentially malleable. By enhancing the feeling elenaent, dialogue can be a further obstacle to community build-ing. II. An aspect of the problem which needs to be recognized is the often 827 828 / Review for Religious, November-December, 1987 ~restrictive or constrained, nature of community dialogue. At times it does not allow full expression of opinion on the part of all present, as when, should everyone address an issue, the frequent result is that the depth of conversation is shallow and glosses over deep feelings and heartfelt con-victions. This may result in one side gradually prevailing, in a community dif-ference of opinion. An unequal division occurs on an issue when the ma-jority silences the minority, or articulate spokespersons cause members who support an opposing opinion to withdraw in some way and possibly to absent themselves from community dialogue: If this happens, an unspoken element remains in the community, fu-eling even more the disagreement raised to prominence by the public dia-logues that have taken place. Just because ~something is unspoken does not mean that'it ce~ases to exist or exert its influence. lie " To offset this development, a full-blown community dialogue be-comes desirable, where each member has the opportunity, and actively utilizes it, of fully expressing himself or herself regarding fundamental issues of religious life, as well as seCondary but still importantelernents. '. Adults who live together for a period of time accumulate a rich de, posit of spirit and. tradition. Any community bonding that 'Occurs must respect that. richness. But where dialogue is restricted and constrained, and opinions go un, expressed, monologue prevails, not genuine dialogue. There may be an appearance of dialogue, as community members dutifully assemble ac-cording to schedule. But if they do so reluctantly and,. fearing r~ancor, sniping or misrepresentation, do not speak from their hearts on issu.es, then only a facsimile of dialogue is present, with peopl~ merely going through the motions of conversing With one another. Honest ~elf, expression is a duty and a respons.ib~ility, together with a willingness to listen to ~thers, who may voice positions in conflict with ~eeply held convictions. Th!s kind of community dia.logue is an art form riot come by easily, spontaiaeous!y or naturally. It has to be worked at with grace, balance and harmony to make the conversation helpful and productive. There is a rich mother-lode of spiritual exp.erience in religious com-munities that beg~ to be exposed, recognized and admired. It is a thing of beauty that often eludes written or spoken form. Congregational documents, such as Constitutions and Regulations, do,not always capture the "tradition" of a religious community which, Community Dialogue and Tradition / 1t29 in large part, is often inexpressible. But it does strive to see the light of day and to be ack.nowledged for what it is, a major cementing factor in a community's life and existence. .Religious life is one of faith. In our efforts to explain it in its com-munal form, we refer to other kinds of community living, especially the family. However, we know that these comparisons are only partially sat-isfactory. The physical bonding factors which account for the stability of communal units such ,as the familY explain much of the emotional and spiritual quality present there. ~ The vows of poverty, chastity and obedience, however, are bonding factors of a different type, which must be described as intangibles. The ~faith quality and spirituality of religious community is intelligible only in their terms. Indeed, religious life is designed to witness to the kind of community living together based on such values. This witness is, hope-fully, given to one another, and to those who observe religious in prac-tice. The spirituality of the "apostolic community,'~' about which we hear so much today, consists of this faith witness on the part of religious bound together by such "intangible" vows accounting for their life and work together. Precisely because the "anchors" for the faith quality of religious life are intangible, it is possible they will be submerged, sliding beneath the surface and remaining invisible, unless they are consciously and delib-erately disengaged and exposed to view. Community dialogue is one way of allowing this to happen. IV. The fuller the attention and exposure that a tradition of religious life receives, the more promising the access it provides to building and unit-ing a religious community together. Tradition can be ineffable, or expressible only with difficulty for the reasons given above. If this .occurs, it is not acknowledged, responded to or accounted for, despite its important role in the community. Tradition often constitutes the very center of religious life in com~ munity. It can explain the reason behind who they are and the values they abide by. When these are not plainly evident to otliers, their lives as com-munity members can in large part go unappreciated by and even un-known to their fellow religious. Can this be community? Unwritten and unspoken tradition bonds a community together, but it needs to be acknowledged and dealt with. Practices regarding poverty, prayer, silence, fraternal relationships, and so forth, often refer to expe- Review for Religious, November-December, 1987 riences that flow deeply and silently, possibly never seeing the light of day, exc6pt symbolically and representatively. It is imperative that they emerge in community dialogue. Otherwise an explosive energy build-up results, driving co-existing lives in opposite directions, into inevitable collision. This is the hidden resistance so often experienced as divisive in community dialogue. It rep-resents the unspoken ground on which people take stands, inadequately explored and investigated with their fellow religious. Much of this tradition is rooted in religious and sacred ~aeaning, and concerns God himself. This adds a dimension of strength and power to values that weigh heavily upon a community that fails to discover them, unspoken and hidden in the depths of certain members who feel that the way they experience God in their lives is not esteemed by others. V. Tradition within the smaller confines of religious community reflects Catholic tradition within the Church at large. It is endowed with a ver-sion of catholicity in its capacity to bind together those who share it. On the other hand, a schism or division can begin among those religious who do not share a common tradition, or fail to appreciate or even perceive its presence. A religious community is like "a little church" in this re-gard. Community dialogue is at its best when it provides full scope to re-ligious experience. In this way it discloses a deposit of reasons and val-ues that give meaning to people's lives and make them real. If it suc-ceeds in this, it helps build community on a solid foundation of full, hon-est, and authentic exchange between people intent on sharing life to-gether. Conclusion Living by a largely unwritten tradition containing rich personal and communal experiences, we stand to benefit by an exposure of this "tra-dition" to others through, dialogue. Hopefully it will win their esteem too, and bind religious more ~closely together. God's Love Is Not Utilitarian William A. Barry, S.J. This is the final of Father Barry's series of four articles which began with a considera-tion of our resistances to God. He may be addressed at Saint Andrew House; 300 Newbury Street; Boston, Massachusetts 02115. A number of years ago---more than I care to remember--as a brash young scholastic I was° engaged in a spirited conversation with some other Jesu-its, priests and scholastics. We were discussing the reasons for being a Jesuit. During the discussion I found myself more and more dissatisfied with the reasons given. I had seen married and single lay men and women who were at least 9s dedicated to being,followers of Christ as any of us. My own parents were examples of rather remarkably unselfish lov-ers. I could not believe that God was more pleased with us than with them~ Nor could I accept the notion that God wanted me to be a Jesuit in order to save some part of the world. That just did not ring true to my experience and reflection. At one point I blurted out something like this: "I'm a.Jesuit because God wants me to be happy and productive. God"s love for me has led me to choose this life, just as his love for o~hers leads them to choose their way of life." I am not su.re I understood all the implications of what I said, nor was I sure that the implied theology would stand up to scru-tiny. But that outburst has stayed with me through the years, and I have pondered its meaning off and on. In the process I began to enunciate a conviction that God's love is~not utilitarian; i.e., God does not love me or anyone primarily in order to achieve some other goals. In this article I want to unpack some of the meaning of this conviction, impelled by a number of recent experiences of directing retreats and giving spiritual direction. 831 ~1~12 / Review for Religious, N~vember-December, 1987 My youthful outburst was occasioned by the realization that much of the reasoning that justified being a religious presumed that being one was a great sacrifice, indeed, even painful. So the life had to be justified or made palatable. But I did not feel that my life entailed any more sacri-fice than anyone else's. I was rather happy, all things considered, and would not have traded my life for anyone's. So I felt that the "call" to Jesuit life was God's gift to me, his way of loving me. To put the same thing in another way: I felt that God wanted me to be a Jesuit because that was the best way for me to be happy and productive. That convic-tion has not changed since. Over the years I have come to believe that all God wants of any of us is to let him love us. I hax;e also come to believe that one of the most difficult things for us to do is precisely to let God love us, to receive his love. We resist his advances, his overtures of love as though they were the plague. In three earlier articles I have tried to probe the sources of that resistance.l In this article I want to focus on what I have come to believe is God's desire in bur regard. Sebastian Moore,2 in his latest book, makes the point brilliantly: God desires us into being. Before ever we were, God desired us so much that he made us, and made us desirable and lovely. And he desires, that we find him lovely, that we love him. But that can only happen if we !et ourselves believe and experience that we are, as it were, the apple of his eye. To the extent that we believe and experience that God finds us de-sirable, to that extent will we be in love with him. People who have let God, demonstrate his love for them often affirm that it is a love without any demands, an3; strings attached. This is a diffi-cult point to grasp, so let us try to be clear. Often enough we are afraid of God's closeness because we fear the demands he will make of us. "He may askme to go to Ethiopia." As far as I can te!l, when God comes close, he does not c6rrie with a list'of demands or conditions for continuing to remain close. For example, he does not seem to say: "Yes, I love you, but I will only keep on loving you if you [fill in the blank]." Infact, he does not even seem to say: "I love you, but I will only keep on loving you if you stop this pai'ticular sin:" God seems to be just what the First Letter of John says he is, namely'love ,'and uncon-ditional love at that. All he seem~ to want is to be able to love Us, to be close and intimate with us. Does this mean that God has no standards, no values? By no means; but his Values are not perceived as demands by those who have let him come close. Rather they find themselves desirous of sharing his values, God's Love Is°Not Utilitaridn / I]~13 of being' like him--not because God'demands that they do so, butobe-causethey are happier and more alive when they live according to God's values. For example, I realize that I am happier, more alive and more purposeful when I can desire to forgive as Jesus forgives, to love as Je-sus loves. Married men and women have found themselves most fulfilled when they have:remained faithful to their marital commitments, even when the grass looked greener elsewhere. Religious have discovered that their great-est happiness lies in giving themselves wholeheartedly to the demands of their vows, even when the bloom seems off the rose, as it were. Many Christians have also discovered that they are most alive and happy when they give themselves as wholeheartedly as possible to living with and working with and for the poor. Of course, at times all these people weaken, and are helped to stay the course by some negative sanction, for example, fear of loss of face, or of sinning and disappointing God, or of hell. But at bottom the motivation for sticking to their lasts is the desire to imitate the God who has so unconditionally and faithfully loved them. In other words they want to be perfect as'their heavenly Father is perfect. Of course, they cannot .do this. Sin is an ever present reality which even the holiest of saints must contend with. However, those who have experienced God as lover do not experience him as contemptuous of their sinfulness but as compassionate and patient. In their best moments, when they are aware of God's love, they recognize that all they have to do is to ask forgiveness and healing for their lapses, and to desire to have their hearts made more like the heart of Jesus. And they can hope that continued contemplation of Jesus will transform their hearts almost by osmosis. Now, perhaps, we have come to the key that opens the last door to insight. Jesus is the perfect human being, we believe, the one who most fully realizes the potential of humanity. When all is said ~nd done, What is the central insight Jesus had? Was it not that Yahweh, the creator of the universe, the unnameable, unfathomable mystery, is "Abba," "dear Father," "dear Mother," Love itself? To the maximum extent possible for a human being Jesus knew God, and he experienced God as Love.3 Let us reflect a bit on Jesus' baptism in the Jordan. I realize that I am reading into the text, but I find it intriguing that the synoptics pic-ture God as saying that Jesus is his beloved in whom he is well pleased before Jesus has begun his public ministry. What has he done to elicit such praise? Perhaps "all" that he has done is to allow God to come ~134 / Review for Religious, November-December, 1987 as close as God wants to come; perhaps "all" that he has done is just to let himself be loved as much as God wants to love him. Perhaps Jesus is so dear to God just because he let God do what God has always wanted to do: reveal himself as our lover par excellence. It is also intriguing to speculate that Jesus' fundamental salvific act may have been, not dying on the cross, but rather accepting God's love as much as it is humanly possible to do. Then the following of Christ might mean not so much doing iheroic deeds, nor even wanting to love as Jesus loves, but much more fundamentally, desiring to let oneself be loved as much as Jesus was and is loved. PerhaPs the world will be saved when a critical mass is reached of people who deeply believe and expe-rience how much they are loved by God. What I have been saying may strike some readers as advocacy of a "me and God" spirituality. It is true that this can all sound very narcis-sistic. But in practice, it is the exact opposite. Those who let themselves be loved by God find in doing so that their own love and compassion for others is enormously increased. This trans-formation does not happen because God demands such love of them. In fact, these persons know that for years they tried to be loving in response to what they took to be God's demands: they made resolution after reso-lution, and failed miserably. Now without effort, almost, they find their hearts going out to others, and especially to the neediest. They are sur, prised themselves at what is happening to their hearts. The more they al-low themselves to be loved unconditionally by God, the more loving they become. And the love of these persons, like that of Jesus, is a tough love. They speak the truth, but it is a truth that is not contemptuous, nor an-grily demanding--at least while they are aware of being loved. This last aside is a necessary nod to realism. For even the holiest of saints has days he or she regrets. Moreover, as they become or are made aware that they are socio-political beings, i.e., constituted at least in,part by the social and. political institutions into which they are born or freely enter, they begin to undergo what Father Gelpi calls a socio-political,conversion, and take steps to make these institutions more just' and caring through organizing, networking, lobbying, and protesting where necessary.4 Moreover, people who let God come close realize, without self-contempt, how far they fall short, and always will fail short, of being like Jesus. They know. from experience why the saints protested so strongly their sinfulness. They feel over and over again how much God loves them and how much God desires to shower them with his love, and God's Love Is Not Utilitarian they see themselves turning their backs on him, resisting his advances, refusing his invitations to intimacy. They find themselves to be enigmas because the experience of God's closeness fulfills their deepest desires, yet they fight him off. In spite of being such sinners they know that God still loves them. Hence, they view themselves and all human beings more and more with the compassionate eyes of God. I have begun to suspect that the notion of God's love as utilitarian is a defense against God's love. IfI convince myself that God loves me for the sake of other people, then I do not have to face the enormity of being' loved for myself alone by God. Many people shelter themselves from the full implications of God's love by seeing themselves as the ob-ject of that love only as part of a group. In other words, God loves all people, and I am included under the umbrella,,as it were. Now there is a truth in this notion, but I can use it to keep God's love very impersonal and distanced. So, too, God'is kept distanced if I conceive of tiis love for me as utili-tarian. "He loves me for what I can do for the people of Ethiopia." It is a very subtle way of keeping God at a distance: he does hoi loveme so much as Ethiopia. It is also subtly Pelagian: God loves me for what I can do for him. Interestingly enough, it is also a subtle way both to puff up my ego, and also to make sure that I am never satisfied with my-self. On the one hand, I am aware of all that I am doing for Ethiopia; on the other hand, I am constantly reminded of how much more there is to be done, and may also be reminded that others have done more. One person on, a retreat, for example, felt that if God really loved her, then he would be using her in more important ways. She discovered that such reasoning was making her unhappy and keeping God at arm's length. Perhaps the burden of the argument thus far can be summed up in an experience of another retreatant. He had experienced deeply that Je-sus knew he was a sinner and would always be a sinner. Jesus commu-nicated to him in a gentle, loving way how he had betrz'yed him in the past, and that he would do it again in the future. Yet he looked at him with enormous tenderness and love. The retreatant felt that Jesus said to him: "I love no one more than I love you--but I love no one less than I love you." God does not love some people more because of what they do, or what they will do. He is just greatly pleased that anyone lets him come as close as he wants to come. If God's love is not utilitarian, does this mean that it is meaningless to ask whether God has a will for me apart from letting him love me and Review for 'Religious, November-December, 1987 loving him in re~urn? If God will continue to love me whether I become a doctor, a carpenter,.a social worker, or a Jesuit, does 'it matter at all to God which I become, as'long as I am happy? To take the question one step further: if God will continue to love me even if I~ continue to sin, does it matte~r to God whether I stop sinning or not? In other words, if we say that God is unconditional Love and that he is not utilitarian in his love, do we not eviscerate of meaning such traditional Christian and Catholic notions as the discernment of God's will, the exist~ence of hell, the call to co.nversion from sin, the person as.God's instrument and vo-cation? Perhaps John was addressing some of the ~same questions when he has Jesus say; For'God so loved the world that he gave'his only Son~ that whoever be-lieves in him should not perish but hav6 eternal life. For'God sent the Son into the world, nbt to condemn the world, but that the world might be saved through him. He who believes in him is not condemned; he who does not b.elieve is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment, that the light has ~ome into the world, and men loved darkness rather than light, because their deeds were evil. For every .one wh6 does evil hates the light, and does not come to the light, lest his' deeds should be exposed. But he who does what is true comes to the light, thi~t it may be clearly seen that his~deeds have been wrought in God (Jn 3:16-21). A comment by Raymond Brown on this passage and others in John, may show us a path out of the, dilemma: We believe that the translation of krinein as "condemn" in these pas- .sages (also in 8:26) is clearly justified by the contrast with "save." Nev-ertheless, the statement that Jesus did not come to condemn does not ex-clude the very real judgment that Jesus provokes . The idea in John, then, seems to be that during his ministry Jesus is. no. apocalyptic judge like the one expected at the end of time; yet his presence does cause men to judge themselves.5 In other words, Jesus does not condemn, but his presence brings out what people really are like. He, the human presence of God on earth, loves people and wants their good, indeed their absolute good, which is union with God, and he continues to love even those who spurn the of-fer, They condemn themselves. Let us see where this path leads us. When we love people unselfishly (insofar as this is possible for a hu-man: being), we want their good. We want them to be as happy, fulfilled, right with God and the world as possible. We want them to fulfill all their God's Love Is Not Utilitarian / 837 potential, "to be ttie best that they can be," as the commercial for the Army dins into our memories. At our best ~ve do not demand all this as a condition for our love, but we want it because we love. If this is the case with us, we can imagine what God desires. In his ',~'Contemplation to Obtain Love,'? Ignatius of Loyola tries to help us to imagine all that God's love wants. In an almost poignant line he'says: "I will ponder with great. affection how much God our Lord has done for me, and how much he has given me of what he~ possesses, and fi-nally, how much, as far as he~ can, the same Lord desires to give.himself to me according to his divine decrees."6 God creates a world that he sees is "very good" (Gn 1:31) for his loved ones to live in. He wants them to be co-creators with him of this evolving world. The Garden of Eden image in Genesisl is awonderful symbol of wl~at.Gbd wants for those whom he lo~,es into existence. He °wants us to li~,e in harmony ~vith, and with reverence for the universe and all that is in it, because that is the way to ou~r greatest li~lppines's and fulfillment both as individuals and as brothers and sisters. Moreover, he wants to giye himself to us "as far as he can"; limita-tion comes not just. from our fin.itude, but also from our perversity. God, however, will not compel us to accept what is for. our good. Does GOd puni.sh us for our perversity? It is an age-old tradition that ascribes natural disasters to God's wrath. The Old Testa.ment is~ replete with such ascription~s, beginning with Genesis 2. In the New Testament Jesus is asked: "Rabbi, ,whq,sinned, this,man or his parents,~ that he was born blind~?" He a.nswers: "It was not that this man sinned, or his par-ents, but that the works of God might be made,manifest in him" (Jn 9:2- 3). To say the least, this answer is enigmatic, but it does belie the as-cription of disasters to God's wrath ~at sin, On the hypothesis that God is Love I want to say that we punish our-selves by turning away from God's love. God remains steadfast in his love. But hatred, suspicion, prejudice, fear--these and other emotions-- are the product of our sins and the sins of our forebears. And they are not emotions that are for our peace. In other wor.ds, God made us broth-ers and sisters and desired us to live in harmony and mutual love, but we human beings have brought on ourselves the disharmony and distrust that now threaten the world as we know it. And if anyone does remain willfully and perVersely turned away from God's love and the love of neighbor to the end, then he or she chooses eternal unhappiness. But ~God's love does not change into 'something else. Review for Religious, November-De~cember, 1987 But what abgut the man born blind? What about the child with Down's syndrome? What about natural disasters such as the eruption of the volcano in Colombia which destroyed.~a town and took 20,000 lives in one day? We want to know why such things happen. It lies close to hand to ascribe such events either to the punishment of God, or fate, or to the stupidity of the victims. Social psychologists speak of the ."just world hypothesis" in .describing such attitudes. According to this view, everybody believes the world is a place where people generally get what they deserve and deserve wffat they get. To believe that our own good deeds and hard work may come to naught and, indeed, that we can encounter a calamity for totally fortuitous rea-sons, is simply too threatening to most of us. And yet we see people whose lives have been shattered and who seem like us in every way. Are these paraplegics, blind people, sufferers from cancer really innocent vic- .tims, and are we, therefore, candidates for s~ffering the S~me fate? The just world hypoth.esis posits that in these circum~stances we are likely to reject that possibility as intolerable and to conclude that those stricken individuals ~re really wicked, or at least foolish, and deserve their fate.7 Some of these calamities may be caused by human sinfulness or stu-pidity at some time in history. In the United states and in Latin America people still experience the effects of the evil of slavery and of greedy colo-nization. Other calamities may just be random events in a finite world; e.g., some Of the effects of genetic disorders. Others may be caused by someone else's perversity, but the victim is seemingly picked out at ran-dom: for ~xample, the drunken driver plows into John Jones' car, hav-ing just barely missed ten others, and out of the blffe John is dead~ and his daughter is maimed ~for life, through no fault of theirs. The "just world hypothesis" reminds us of the friends of Job or the disciples who asked Jesus about the sin that caused the man to be born blind. It will not work in the case of innocent victims of either random events, the pre-sent sins of others, or the effects of historic evils. How do we square the unconditional love of God with such calami-ties? In experience, people who engage God directly in a relationship, and who look at the world realistically, have the "just world hypothe-sis" pulled out from under them. They see that Jesus, the sinless, be-loved Son, died horribly, and that no bolts of lightning took vengeance on his killers or saved him. As they develop their relationship with God, they may find themselves raging at him for.the seemingly needless suf-fering they ,undergo or see others experience. Somehow or other they dis-cover a God who is beyond what we conceive as justice, a God they can God's Love Is Not Utilitarian hope in and live for, No more than the author of the book of Job can they explain it; but for sure it i~ not the answer proposed by the "just world hypothesis." People who have de'0eloped such a relationship with God experience the deep m~ystery of creation and co-creation. God loves into existence not only the stars that so bedazzle us in the night sky but also the vol-cano~ that erupts suddenly and engulfs a whole city killing 20,000 peo-ple, 'and he loves those people into existence. God not only loves into existence Jesus and Mary, Francis of Assisi, Teresa of Avila, and the lovely people who have lok, ed us in our lives, but also Herod and Hero-dias, Genghis Khan, Lucrezia Borgia, Hitler and the torturers of politi-cal prisoners:of our day. People who meet this God at a deep level sense a bottomless ~compassion and pain at the heart of the world, yet a vibrant hope for life. They become more compassionate--and passionate-~ them-selves. Perhaps they can understand that it was not bravado that kept the martyrs joyful in their s.ufferings and dying. Perhaps, too, they can un-de¢ stand how the poorest of the poor still are capable of tremendous acts of generosity toward their fellow sufferers, just as they can understand the great cruelty o.f which the poor are also capable. Thus far we have threaded our path oiat of the seeming dilemma of the coexistence of God's unconditional love and-punishment for sin and hell. We have also seen a way'of explaining the call to conversion from sin. God wants the best for us and that best includes our turning away from sin and toward living a life that is consonant with a relationship of mutual love with the Lord. Sin does not produce happiness or harmony or peace of mind. Nor does it create harmonious relationsh~p.s between people, or political and social and religious institutions that work toward such harmonious and just relationships. So God's love for us desires that we be converted on all the levels postulated by Gelpi, the affective, the intellectual, the moral and the socio-political.8 Note, however, that God does not make such'integral conversion a condition for continuing to love us. He desires it b~ecause it is for our good; bu~ he does not demand it as the price of his love. Now let us mo4e on to the issue of the discernment of God's will, especially as this regards the question of a vocation to a way of life. Traditionally Catholics have believed that God has a plan for each per-son. He 'calls some to the religious or priestly life and others to the mar- ,ried state. It is true that the term "vocation" was most often restricted to the religious or priestly life. "He-hasa vocation" was shorthand in Catholic circles for saying that an individual felt called to religious or Review for Religious, November-December, 1987 priestly life. But a. more careful use oftanguage:also,saw married life as a calling. A further problem, of course~ is that this language left in limbo those who remain single (and not religious or priests) either vol-untarily or involuntarily. At,any rate, does God call people to a particu-lar way of life? And if. so, how is this calling consonant with the non-utilitarian nature of his love? ~ 0 Again we return to the idea that the lover wants the good of the be-loved. I will use the case of Ignatius of.Loyola to illustrate a way of under-standing God's call in terms of his~love, without~making that love. utilitar-ian. 9 ~ Inigo (his original name) was a hell-raising, ambitious, vain, coura-geous man, a'.man who dreamed of doing great exploits. At Pamplona, according to his own account, he was the rallying point, in resisting the French attackers. When he. was severely wounded in the leg, the defend-ers immediately surrendered. God seems to have used this crooked line to write straight. During his 10ng convalescence Inigo continued his dreaming. He dreamt of doing great knightly deeds to win fame and honor and the favor of a great lady. These daydreams.would absorb him for up to four hours'at a time. The only books at hand for him were a life of Christ and a book of the lives of the saints. When he read these, he began to dream of doing what Dominic and Francis did, and again he would become absorbed for hours. Notice that in both cases ~his ar-dor, ambition, bravery, and even vanity were operative. Finally, after some time of alternating daydreams, he began to notice a difference. When he was thinking about the things of the world, he'took much de-light in them, but afterwards, when he was tired and put theha aside, he found that he was dry and discontented. But when he thought of going to Jerusalem, barefoot and eating nothing but herbs and undergoing all the other rigors that he saw the saints had endured, not only was he con-soled when he had these thoughts, but even after putting them aside, he remained content and happy. He did not wonder, however, at th~s; nor ~:. did he stop to ponder the difference until one time his eyes were opened a little, and he began to marvel at the difference and to reflect upon it, ~ realizing from experience that some "thoughts left him sad and others happy)~0 ~' This was the beginning of Ignatius' own discovery of the discernment of spirits, a discernment that eventually led him to found the Society of Jesus, with enormous consequences for the Church and the world--and for not a few individuals who in almost four hundred and fifty years have joined this Society. God's Love Is Not Utilitarian How are we to understand this story of a vocation? I would maintain that ~God's 10ve for Inigo involved his desire that Inigo use his great ener-gies, his ardor, his ambition in ways that would make. him most happy, most fulfilled, and most useful to others. I believe that it mattered a great deal to God how Inigo used his talents, for Inigo's sake first of all, but also"for the sake.of others .whom God loved. However, God would not have loved Inigo any the less if he had missed the opportunity for dis-cernment, and had ~ontinued on his course toward "worldly" achieve-ment. But he might have been greatly saddened that Inigo did not choose what was for his greater happiness and peace. Later in life Inigo himself might have felt the sadness as he pondered how his life had gone since his recuperation. Only God could so love us that he would allow us the freedom to turn away from receiving all that he wants .to give us, and still keep loving us unconditionally, even when we so chopse. ., It seems to me that a consi.stent cleaving to the central insight of the New Testament, that God is "Abba," does not force .us to give up any truths of.faith and has several distinct advantages. The preceding pages have shown some ways of understanding traditional truths that hold in the forefront that" God is unconditional love, a love that is not utilitar-ian. Su(h an understanding demonstrates an intrinsic connection between the love of God and the search for his frill. Because God loves me, he wants the best for me. Because and insofar as I love God, I want the best for him, which is that he may give.himself to me as much as he can. The way of life God wants for me is the best way for me to receive his love and to be a co-creator with him. Hence, in my better moments, I try to the best of my ability to discern wfiere his love leads me. I do not try to find his will for fear that he will punish me, but rather for fear that I will miss the way that would allow him to give me more of him-self. I also try to find his will because I.know that his love desires more good for all those whom I will touch in my life. Perhaps we can understand in a slightly new way an axiom attributed to Ignatius (and often put inversely). Loosely translated the saying goes: "Pray as if everything depended on you; work as if everything depended on God." 1 ~ It is very important for me to pray in order to know how and where God wants to love me, how he wants to gift me. It is important not only for me, but also because of others. The more I let God give him-self to me as far as he can, the more "sacrat~entally" present he is to others with whom I interact. And once I have discerned God's way, I can work without ambivalence and self.concern, trusting that God will accomplish whatever else he intends. Review for Religious, November-December, 1987 One final question occurs. Suppose that Inigo's eyes had not opened up during his convalescence, and that he had gone on to worldly exploits. Would he have been given another chance? That is, of course, an unan-swerable question. But God would surely continue to love him and, we presume, continually offer him a call to a radical conversion of heart. ~If, later in life, he were to have his eyes opened, he'might have to come to terms with those earlier missed opportunities. Repentance would be in.~order, but a wallowing in his "spilt milk" would not be an appropri-ate response to the God of love. Conversion'means to accept my past pre-cisely as my past, i.e., both mine and past, and to surrender in freedom to the new and mysterious future offered by God's love now. But an historic moment surely would have been lost if Ignatius had gone an alternate route instead of the one he did take. There are conse-quences to our choices. Hence, it is incumbent on all of us who minister to help people who stand, or soon will stand, before serious life choices to become discerning Christians. Historic consequences may be at stake. -And now a final word. For the past year and a half I have been com-ing at the same issue from different angles. At first I was intrigued by a strange resistance to God's initiative, a resistance that clearly was a run-ning from a positive experience of God'~ presence. My curiosity pro-duced the three articles for this review mentioned earlier. Then a few experi,ences with direcfees prompted this article. I want to end where I began, with the first article. We need to be mind-ful that there is a force within us ~hat does hate the light, that seems to want to thwart all God's loving desire to give us of himself. We need to be on the alert to discern the presence of that force, but also to rely on thos~ various sayings that have given people hope through the ages, sayings like: "With men it is impossible, but not with God; for all things are possible with God" (Mk 10:27) or "My grace is sufficient for you, for my power is made per.fect in weakness" (2 Co 12:9). NOTES 1 William A. Barry, "Resistance to Union: A Virulent Strain," REVIEW FOR RELIGIOUS, 44 (1985), pp. 592-596; "The Desire to 'Love as Jesus Loved' and its Vicissitudes," REVIEW FOR RELIGIOUS, 44 (1985), pp. 747-753; "Surrender: The Key to Wholeness," REVIEW FOR RELIGIOUS, 46 (1987), pp. 49-53. 2 Sebastian Moore, Let This Mind Be in You (Minneapolis: Seabury, 1985). 3 After I had finished this article I came upon Francis Baur's Life in Abundance: A Contemporary Spirituality (New York/Ramsey: Paulist, 1983) who uses process the-ology to develop a spirituality based on the definition of God as love. While some- God's Love Is Not Utilitarian what hortatory and at times polemical, the book can serve as a theological underpinning for the more experience-based assertions of this article. 4 Donald L. Gelpi, "The Converting Jesuit," Studies in the Spirituality of Jesuits, XVII, no. 1 (Jan. 1986). 5 Raymond E. Brown, The Gospel According to John: I-XII. The Anchor Bible, vol. 29. (Garden City, N.Y.: Doubleday, 1966), p. 345. 6 The Spiritual Exercises of St. Ignatius of Loyola. trans. Louis Puhl. (Chicago: Loyola University Press, 1951), no. 234, p. 102. 7 Edward E. Jones, Amerigo Farina, Albert H. Hastorf, Hazel Markus, Dale T. Miller, and Robert A. Scott, Social Stigma: The Psychology of Marked Relatiohships (New York: Freeman, 1984), pp. 59-60. 8 Gelpi, op. cit. 9 What follows is based on The Autobiography of St. Ignatius Loyola, trans. Joseph F. O'Callaghan. ed. John C. Olin (New York: Harper & Row, 1974). 10 lbid, p. 24. ~ The Latin version can be found in "Selectae S. Patris Nostri Ignatii Sententiae," no, II, in Thesaurus Spiritualis Societatis Jesu (Roma: Typis Polygiottis Vaticanis, 1948), p. 480. Gaston Fessard, in a long appendix to volume I of his La dialectique des Exercices Spirituels de saint Ignace de Loyola (Paris: Aubier, 1966), traces the historical background of the saying. He demonstrates that although not from Igna-tius' hand the saying does express the dialectic of his spirituality. Vocation She said she wished to be a shrub And sit in silence, lost, obscure In some dim woods where no one ever comes and she could muse and watch the quiet winds go by. But He who long ago observed a brambled bush Looked at her once among the ferns. He looked but once; the winds became a storm And now she burns, she. bu.rns! Ruth de Menezes 2819 D Arizona Avenue Santa Monica, CA 90404 Novitiate: Captivity or Liberty? Mariette Martineau Mariette Martineau, a novice with the Sisters of Mission Service, had recently com-pleted sixteen months of formation at St. Albert, Alberta, when she wrote these re-flections which she hopes will benefit others in novitiate life. She may be reached at Box 2861; Merritt, British Columbia; VOK 2BO, Canada. ~l~hat are the realities of being a novice in a religious community in the Church today? Since the exodus following Vatican II, communities have been growing smaller and older. Novitiates have been created and re-created to meet the ever changing formation needs of both the commu-nity and the candidates. How often have novices of today heard this com-ment from one of the older members of their community, "How for-tunate you are to have such a novitiate, full of prayer and study! In our days . " Come and journey with me as ! reflect on my novitiate experience. I am on the last Stretch of that journey ~as I am presently completing a six-month apostolic experience before returning to Edmonton in June for immediate preparation for vows scheduled to be, celebrated in August. I have often asked myself, particularly in the early months, "Is this no-vitiate experience one of captivity or liberty?" When I first arrived at the novitiate I experienced what I like to call the "honeymoon" phase. Life was fairly flexible as time was granted to unpack, to explore the h6use a6d neighborhood, and most importantly to meet the new commuriity and ito become comfortable with the direc-tor. The excitement of not knowing exactly what to expect and of enter-ing into the newness of activities energized me and I felt that I had made a good decision. Reality soon set in, and the struggling began. Before I entered, I prom-ised myself that I would give me, the community, and God a year to dis- 844 Novitiate: Captivity or Liberty cover if this was truly the way of life for Mariette to grow fully alive. I am thankful for that commitment for there ~vere many times during th'ose first few.months that I was ready to pack my ba~s and leave~. My director was also aware of that commitment and when times were rough she gently reminded me of it. The challenge to let go of one's independ-ence- socially, financially, emotionally, and so forth---can be a painful one. If I had chosen to leave at this stage in the novitiate procesS, I would have been leaving not because I had chosen the wrong way of life but because I was unable to release certain things in my life and give all to God. The second phase or reality of novitiate after the honeymoon phase is this ti~e of purification, of letting go. Tears can be an enriching and cleansing experience! One's schedule soon seems to become another's schedule as 'the director sets her expectations before you and challenges you to integrate and balhnce your time between formal classes, prayer, spiritual reading, community, household chores, writing papers, and per-haps weekly apostolic experiences andthe ~ccasional weekend work~ shop. Your life no longer seems to 15e yoOr own; anger and depression sometimes become an everyday experience as you strive to fully enter into the year. One has usually left a job behind and now feels like a "non-producer," dependent on the community for food, shelter, recreation. Suddenly you have to keep an account of the money you spend and have to ask someone for that money. You now have to ask permission before disappearing in the community car or going out with a friend. In some ways you feel that your personal autonomy is being threatened and you no longer have control over your life. You do not understand all the things that are being 'asked of you. In fact, some of the requests make no sense at all, This calls for trust--in tile community and in the forma-tion personnel. Trust that they do know what they are doing and have your growth as their priority, while attempting to see if you do indeed have the charism of this community. The Yes I said when I ei~tered soon grew into a series of "yeses" that were not always easy to say. I must point out that it was not a "yes" to°having things done to me but a yes that said, "I will enter into the process that you have set before me." During this phase the novices may find themselves projecting a lot of anger at their director. It is they who are setting down the guidelines, they who are enforcing them. The director is the one called to tell the novice, "This year is a time to place some relationships on the back burner, a time to get in touch with who you are, your relationship with God and the community in which you have chOsen to live out that rela- Review for Religious, November-December, 1987 tionship." The director is the one who has been given the sometimes pain-ful responsibility of making the novices aware of areas in their lives that need growth. "I do not feel that you are using your time properly--Do you realize that you snapped ~at Suzanne during supper last night?--You are too,much of a perfectionist." A novice, like anyone; finds it painful to look at her brokenness. I sometimes found myself saying in response, "What about Sister Perpetua? I look great beside her and she has been in the community for twenty years." It is much easier to focus on some-one else's areas of growth rather than your own. In the midst of all of this is the fear of reje6tion: One can begin to foc~s entirely on the nega-tive while neglecting to hear the affirmation that is also present. During the novitiate phase one journeys closely with the director. The goal is to have someone to process the year with you, to guide you, to challenge you,. to affirm you, to see if you do have a vocation to religious life. I found this aspect of my journey difficult. As. much as I wanted to dis-cover if I was in the right place, I feared rejection and wanted to appear as someone who had it all "together," I wanted to be an instant relig-ious, comfortable with poverty, celibacy, community, and obedience. Simply put, I wanted to be perfect and got angry with myself and: others when I was not. Directors often tell their novices to be prepared for a time of regres-sion following their initial entry into novitiate. One can hear this with the mind but the heart sometimes gets in the way. One cannot understand why she feels depressed, angry, without energy, and without the finesse she had when she entered. Insecurity may be another reality, but doubt is always good because it challenges one to dig deeper. The gift during this time of grieving and regression is the realization that, "Hey, I am not going crazy! I am just striving to say good-bye to some excess bag-gage. I am feeling the loss of many things and many people. I am spend- .ing so much energy on being angry, I need some way to deal with the anger in a more creative way. I want to grow and become me fully alive, but that hurts and I just cannot seem to grow fast enough." A novice was asked one time, "When did your novitiate start?" She replied: "Nine months into it!" Another reality of novitiate life is the focus on community. One no longer, has the freedom to skip supper when she feels like it and go shop-ping instead. Recreation often takes place in the community context, and outside contacts can be limited and are often with other religious. One may get the sense of dead air--I need to.see other people! The challenge is to enter into the times of community and group activity while remem, Novitiate: Captivity or Liberty / 1~47 bering to also enter into moments of aloneness. We all need some de-gree of personal space. In relation to community, the novice who enters and places before herself the goal of reforming the community will find herself in conflict and perhaps will receive an invitation to leave. It is similar to marrying someone with the intent of changing that person into the person ~hat you think he or she should be. Those of us novices who are still young when we enter often bring with us our youthful idealism. This idealism is not wrong, and may indeed carry with it challen.ges to the community. But we must remember that novitiate is a dialectical proc-ess; both the community and the individual have so.mething to leai'n from each ot~her. Neither is perfect and neither should be expected to be per-fect. A line from a friend says, "I love you as you are in the middle of where you are." How does one know when to leave? After haying earlier stated that I had committed myself (t° myself) for a year, what would have caused ~e to leave? If at any point in that year the person of Mariette completely disappeared, I think it would have been time to pull out. If I had to die to all that I was, I think I would have been in the wrong place, perhaps simply at the.wrong time, or forever. Dialogue with the director is ex-tremely important during this discernment.' She is an objective observer, trained to help one make such decisions. Naturally the decision is always our own, and one always has to keep before herself the freedom to stay or to leave. Again I would say, trust the formation personnel, as it is easy to get entangled in one's emotions and make a decision to leave for the wrong reasons. I would not encourage anyone to leave while in the mid-dle of the grieving process. One can expect to say some good-byes to journey companions dur-ing novitiate. Some people will be with us until the end of the journey, others are called to different places before then. Good-byes can be pain-ful, especially if you have shared a deep relationship with the person leav-ing or if you have difficulty accepting the reasons for leaving. Each time someone left, it was an opportunity for me to reexamine my own rea-sons for staying or to find some good reasons to leave. Usually new life followed these reflections especially if I had been given the opportunity to sa~, good-bye to the person leaving and/or to ritualize her departure with the community--whether it be my own or the intercommunity no-vitiate of which I was a member as I was the only novice in my own com-munity. I strongly encourage and invite novices who have decided to con-tinue their journey in a different direction to realize the importance of saying good-bye to their directors and their communities. "848 / Review for Religious, November-December, 1987 The happie,st phase of the novitiate seems to come too late. You feel ready to enter into the process, you have develop.ed new relationships, ygur, anger and depression no longer seem to have control over you, the journey inward has become a challenge that energizes you. And guess what? It is time to move on, perhaps to an apostolic experience or fur-ther studies or even vows. It is gratifying at this time to look at how one was at the beginning and how one appears to be now. Signs of growth are evident and as you reflect back you. feel yourself wondering,. "Was I, really like that? Did I make life that miserable for others in the house, especiall3~ my director? . . ." Now may also be a time of increased heal-ing, reaching out in love and forgiven, ess in a deep and meaningful way to those wh6 have journeyed so f,,aithfully with 'you. One still does not haveit ~11 "together" bu~'acknowledges the joys and pains of being a pilgrim. Is novitiate a time of captivity or liberty? It can be a time of captiv-ity, ofimprisoning one's self in anger, loneliness, schedules, pride, in-security, or one's past, But it is designed to be a time of liberty. A time to spend kvitli,y.ourself and God, journeying towards wholeness by being -given the gift to leave behind many of the earthly cares that can take over our existence. It is a time to begin to d~velop the"skillS and behavior pat5 terns that a religious needs to integrate her life choice of prophet into the world" and the Church today. Community in Religious Life and the - Church: Some Reflections Angelo M. Caligiuri Monsignor Caligiuri is Episcopal Vicar for Religious in his diocese. His reflections here represent his part in dialogues between bishops and religious in several areas of the country and discussion with various religious superiors and other vicars. He may be reached at the Office of the Vicar for Religious; Diocese of Buffalo; 100 South Elmwood Avenue; Buffalo, New York 14202. During the final months of 1985 and the first months of 1986, through-out the dioceses of the United Sti~tes, diocesan bishops met with their re-ligious to dialogue about six areas of mutual concern. These areas of in-terest and concern surfaced from the series of listenin~ sessions held the previous year under the leadership ~nd guidance of the special Pontifical Commission established by our Holy Father, under the chairmanship of Archbishop John Quinn of San Francisco. As a result of these listening sessions, .each diocese prepared a writ-ten report on what was heard and these reports were sent to Archbishop Qtiinn and his committee. From a reading and evaluation of the many reports, the committee saw the following subject areas surfacing as mer-i

Issue 29.4 of the Review for Religious, 1970. ; EDITOR R. F. Smith, S.J. ASSOCIATE EDITOR Everett A. Diederich, S.J. ASSISTANT EDITOR John L. Treloar, S.J. QUESTIONS AND ANSWERS EDITOR Joseph F. Gallen, S.J. Correspondence with the editor, the associate editors, and the assistant editor, as well as books for review, should be sent to I~EVIEW FOR RELIGIOUS; 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri 63to3. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's Church; 3at Willings Alley; Philadelphia, Pennsylvania tgxo6. + + + REVIEW FOR RELIGIOUS Edited with ecclesiastical appro,'al by faculty members of the School of Divinity of Saint Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; Saint Louis, Missouri ¯ 63103. Owned by the Missouri Province Edu-cational Institute. 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Manu~ripts. ~ito~al cor- ~s~ndence, and ~ks for ~iew should ~ sent to R~v~w ~oa R~m~ous; 612 Hum~ldt Building; 539 North Grand ~ul~ard; Saint ~uis, Mi~u~ 63103. Qu~dons for answering should be s~t to the add~ of the Qu~fio~ and ~we~ ~tor. JULY 1970 VOLUME 29 NUMBER4 MOTHER MARY FRANCIS, P.C.C. Creative Spiritual Leadership If we are going to talk about creative leadership, we shall first of all want to clarify what we mean by leader-ship and what we mean by creative. That these are not self-evident terms or even pr~sen.tly readily understand-able terms should be obvious from an imposing current witness to creative leadership envisioned as an abolition of leadership, and a transversion of creativity into annihi-lation. While it is true enough that, theologically ~and philosophically speaking, annihilation is as great an act as creation, hopefully we do not analogically conceive of our goal in leadership as being equally well attained by annihilation or by creativityl As God's creativity is to cause to be, something that was not, our creativity as superiors who are quite noticeably not divine, is to allow something that is, to become. As a matter of fact, we assume a responsibility to do this by accepting the office of superior. Much has been and is being written and said about the superior as servant. This is so obviously her role that one wonders what all the present excitement is about. Quite evidently, Otis role, this primary expression of leadership, has been for-gotten by some superiors, even perhaps by many supe-riors, in the past. But why should we squander present time and energy in endlessly denouncing such past forget-fulness? Let us simply remember truth now, and get on with our business. One characteristic of creative leader-ship is to point a finger at the future rather than to shake a finger at the past. St. Clare wrote in her Rule more than seven hundred years .ago that the abbess must be the handmaid of all the sisters, not pausing to labor so evident a fact but simply going on to give some particulars which have a ve.ry modern ring: the abbess is to behave so affably that the sisters can speak and act toward her as toward one who serves them. That dear realist, Clare of Assisi, who Mother Mary Francis, P.C.C., is federal abbess of the Collettine Poor Clare Federation; 809 E. 19th Street;. Roswell, New Mex-ico 88201. VOLUME 29 1970 497 ÷ ÷ Mother Francis REVIEW FOR RELIGIOUS passes so easily from blunt warnings about such un-monastic natural virtues as envy, vainglory, covetousness, and grumbling, to airy reminders that it is no good get-ting angry or worried about anyone's faults as this merely deals charity a still severer blow--that dear realist had obviously run up against so~ne personalities who were "handmaids" sufficiently formidable to discourage any-one's rendering them personal recognition in this area. The abbess is supposed to be lovable, for St. Clare en-visions a community where sisters obey a superior be-cause they love her and not because they dread her. This was quite a novel as well as a radical theology of superior-ship in Clare's day. And if it remains radical today, it is a great shame that it sometimes remains novel also. The medieval saint makes so much of this point of the lovable-hess of the superior that she returns to it in her dying Testament, begging her successors that they behave them-selves so that the sisters obey them not from a sense of duty but from love. It's not just the same thing she is saying again, however. You note that whereas in the Rule she does not want any fear or dread of the superior, in the Testament she rules out dutifulness as well. It has got to be a matter of love itself. Who, after all, would want to be loved out of a sense of duty? It would be in-suiting, really. Any normal superior would rather be loved in spite of herself than because of her office. St. Clare makes quite a point in her brief Rule and Testament of describing the manifestations of this lovableness she so insists upon. She gives us her idea of creative leadership. And its present practicability may make us want to pause and clear our throats before the next time we utter that bad word, "medievalism," as an indictment. Besides the general affability which Clare describes in Rule and Testament, she underscores an availability rather beyond and considerably more profound than the "let's sit down in the cocktail lounge and talk about salvation history" mentality. St. Clare wants an on-site superior who is "so courteous and affable" (there's that word again) that the sisters can tell her their troubles and need~, seek her out "at all hours" with serene trust and on any account,--their own or their sisters'. This last point is particularly arresting, considering again that this is a medieval abbess delineating the characteristics of a creative superior as she conceived those characteristics in about 1250, not a 1970 progressive-with-a-message. Clare did not favor isolationism in community. Each of her nuns was supposed to notice that there were other nuns around. And she called them sisters, which was quite original in her day. She favored coresponsibility quite a while before the 1969 synod of bishops, taking it for granted that the abbess was not to be the only one concerned for the good of the community, but that it belongs to the nature of being sisters that each has a lov-ing eye for the needs of all the others. Again, there is her famous saying: "And if a mother love and nurture he~ daughter according to the flesh, how much the more ought a sister to love and nurture her sister according to the spiritl" Yes, it does seem she ought. And maybe we ought to be as medieval as modern in some respects. For some medieval foundresses did an imposing amount of clear .thinking on community, on sisterliness, on the meaning of humble spiritual leadership which we, their progeny, could do well to ponder. So, there's affability, availability, accessibility. When we read St. Clare's brief writings and savor the droll confi-dences given in the process of her canonization, we can conclude that this superior often toned her sisters down but never dialed them out. Then, St. Clare insists that the creative spiritual leader be compassionate. There is no hint of a prophylactic de-tachment ~om human love and sympathy nor of that artificial austerity which pretends that to be God-oriented is to be creature-disoriented. No, Clare says of the su-perior: "Let her console the sorrowful. Let her be the last refuge of the troubled." Note, she does not tell. the contemplative daughter to work it all out with God, and that human sympathy is for sissies. And she warns that "if the weak do not find comfort at her [the abbess'] hands," they may very well be "overcome by the sadness of despair." Those are quite strong terms from a woman who did not trade on hyperboles or superlatives and was no tragedienne. Again, she has something v~ry plain and very strong to say about responsibility. For we had better not talk about coresponsibility unless we have understanding of primary responsibility. "Let her who is elected consider of what sort the burden is she has taken upon her and to whom an account of those entrusted to her is to be rendered." So, Clare will have the superior clearly under-stand that she has a definite and comprehensive responsi-bility to a particular group of people, a responsibility which is immeasurably more demanding than counting votes to determine the consensus. She is supposed to cre-ate and maintain an atmosphere in which sisters can best respond to their own call to holiness. Obviously, she can-not do this alone. But she is the one most responsible for making it possible for each sister to contribute her full share in creating and maintaining this atmosphere. She is the ,one who is particularly responsible for not just al-lowing, but helping the sisters, and in every possible way, to r~alize their own potential. ÷ ÷ ÷ Leadership VOLUME 29, 1970 499 + + + Mother Frands REVIEW FOR RELIGIOUS ~00 If I may deliver to any possibly frustrated or depressed superiors some glad tidings out of my own small experi-ence, I beg to announce this finding: Sisters are not as hard on superiors as many dour authors make them out to be. They do not expect perfection in the superior. They are, as a matter of fact, quite ready to pass over the most obvious faults and failures in the superior as long as they know she loves them and would do anything in the world for them, and is herself struggling along with them to "walk before God and be perfect," and having just as hard a time as they with this quite exacting but certainly thrilling divine program. Isn't it, after all, singularly ex-hilarating to have been asked by a God who has witnessed all one's past performances, to be perfect as He is perfect[ But that is an aside of sorts. The point I was making is that sisters will sooner forgive the faults of the warm-hearted than the "perfection" of the coldhearted. At least that is my personal observation. It is not faults that alienate people, it is phoneyness. And may it always alienate them, for it is nothing to make friends with. Now, if the superior is set to create and to make it possible for the sisters to help create an atmosphere suited to the response to a divine call to holiness, this atmog-phere will have to be one of real human living. For the only way a human being can be holy is by being a holy human being. I believe one of the more heartening signs of our times is the accent on humanness. For one of our tiredest heresies is the proposal that the less human we are, the more spiritual we are. Another aside I am tempted to develop here is a reflection on how we describe only one type of behavior as inhuman. We never attribute that dread adjective to the weak, hut only to the cruel. .But I had better get on with what I was saying, which is that dehumanized spirituality is no longer a very popular goal. This is all to the good. However, we shall want to be sure when we talk enthusiastically about the present ac-cent on real human living in religious life that the quali-fying "real" is not underplayed. It needs rather to be underscored. Certainly we would evince a genuine poverty of thought to equate real human living with ease. On the other hand, there is evidently a direct ratio between sacrificial living and real human fulfillment, between poor, obedient living and joy, between ritual and liberty, between the common task and real (as opposed to con-trived) individuality. Genuine common living in reli-gious life is not the witness of the club, but of the com-munity. Its real proponents are not bachelor girls, but women consecrated to God as "a living sacrifice holy and pleasing to God." Our blessed Lord emptied Himself, taking the form of a servant. And no one yet has ever been fulfilled by any other process than kenosis. Beginning with the Old Testament, history affords us a widescreen testimony to the truth of the binding and liberating power of sacrifice. It binds the individuals in a community together, and it liberates both individuals and the community as such into the true and beautiful expression of self-ness which is what God envisioned when He saw that each of His creations was very good. History shouts at us that self-ness is not a synonym but an antonym for selfishness. May we have ears to hearl Just as nothing so surely situates persons in isolationism as establishing a mystique of ease and a cult of comfort, so does nothing so surely both promote and express genuine community as sacrificial action, whether liturgical or do-mestic. This generation feels it has come upon the glori-ous new discovery that the world is good. It is indeed a glorious discovery, but not a new one. St. Francis, for one, discovered this in the thirteenth century. But if joyous Francis owned the world, it was precisely because he never tried to lease it. It is essential that the creative superior be a living reminder that our situation in time is not static but dy-namic, our involvement in the world urgent but not ulti-mate, our service of others indicative rather than deter-minative, and our earthly life not a land-lease but a pilgrimage. Somewhere or other I recently read that the one good line in a new play whose name I happily can-not now recall is the one where a character looks at a plush-plush apartment hotel and remarks: "If there is a God, this is where he lives." I seem to detect a bit of this mentality in some of our experimentation. This would be only mildly disturbing if it pertained to the kind of luxuriousness that keeps periodically turning up in his-tory until a new prophet-saint arrives on the scene to de-nounce it and expunge it from the local roster. What is deeply disturbing is that we are sometimes uttering brave and even flaming words about identifying with the poor at the same time that we are rewriting just this kind of past history. But that is another small aside from the large issue, which is real human living and the sacrificial element that is one of the most unfailing preservatives of that "real" in human living. The material poverty and inconvenience just alluded to is but a minor facet of the idea, but I do think it is a facet. Do any of us lack personal experience to remind us that the poorest communities are usually the happiest? Nothing bores like surfeit, nothing divides like ease. If it is true--and it is!--that the religious community does not rightly understand its vocation unless it sees it-self as part of the whole ecclesial community, the cosmic VOLUME 29, 1970 50! + ÷ ÷ Mother Frands REVIEW FOR RELIGIOUS community, it is equally true (because it is the same truth turned around) that the religious community will be to the ecclesial community and the cosmic community only What it is to itself and in itself. The creative leader will want to accent this to her sisters so that they can accent it to one another. Not verbally. Just vitallyl we shall be to the Church and to the world only what we are to each other, no more and no less. And what we are to each other will inevitably serve the Church and th~ world. Every superior is called to be a prophet. Perhaps we could even say that this is her highest creative service in allowing and assisting others to realize their potential and release their own creative energies. Now that we are all nicely educated to understand that the prophet is not the one who foretells the future so much as the one who says something about the present, the creative superior's prophet role becomes not only clear but uncomfortable. Jeremiah would doubtless have had a much higher popu-larity rating if he had limited his observations to a pleas-ant, "Shaloml" It is so much easier to say "Shalom" than to say "Do penance, or you shall all perish." Of course, it is best of all to prophesy both penance and peace, but we shall have to keep them in that order. And our own ef-forts to achieve that real human living which has to be rooted in penance and sacrifice give abundant testimony that peace is indeed a consequence of penance performed in love, of sacrifice as a choice of life style rather than just a choice among things. Obviously, obedience is the profoundest expression of sacrifice. And maybe one of the biggest mistakes that eventuated into that maternalism in religious communi-ties which has had us running such high temperatures in recent press years, is that of supposing that obedience is for subjects only. Allow me another aside to interject here another small idea I have been nurturing. It is, that "subjects" is a very poor word substitute for "sisters" and of itself precipitates a whole theological misconception of what and who a superior is. Subjects are persons ruled over. However, a servant does not rule. We need to get rid of the monarchical connotations of "subject." And if we begin by getting rid of the term "subject," we may be already better equipped to understand that the superior, as servant, is the first "abject.in the house of the Lord." Once we establish her as abject, we shall perhaps be less ready to label her "reject." A creative superior will have to excel in obedience. It is part of her role as prophet. She must obey others' needs at their specified time according to their manner and manifestations. She must respond not just to the insights God gives her, but to those He gives her sisters. She should obey their true inspirations as well as her own. She ought to be obedient to the very atmosphere she has helped the sisters to create. For we can never establish a communal modus vivendi and then sit back to enjoy it. Life, like love, needs constant tending. Life needs living as love needs loving. This very thing is essential to crea-tive leadership. Charity is a living thing and, therefore, it is always subject to fracture, disease, enfeeblement, paralysis, atrophy, and death. The prophet is more called to procla!m this truih and to disclaim offenses against this truth than to wear a LUV button on her lapel. It is much easier to waste a LUV banner at a convention than to tend and nurture love in those thousand subtle ways and by those myriad small services for which womanhood is specifically designed, in which religious women should excel, and to which religious superiors are twice called. Real human living which the creative superior is called to promote, can never be anything but spiritual, sacri-ficial, intelligently obedient, and--yes---transcendental. We need not be wary of the word or the concept. The new accent on horizontalism is well placed, for many of us seem to have got a stiffening of the spiritual spine with past concentration on verticalarity. Still, if we adopt a completely horizontal mentality, we are apt to drift off to sleep as concerns genuine spiritual values. After all, the position is very conducive to sleep. We are most fully human when we are vertical. Yes, we reach out horizontally, but our face is upturned to Heaven. The really lovely paradox is that it is only when our eyes are upon God that we are able to see those around us and recognize their needs. They are, after all, each of them "in the secret of His Face." It is a vital serv-ice of creative leadership that it emphasize the essentiality of the transcendental element in real human living. In fact, we could more accurately talk of the transcendental character of full human living than of any transcendental element. The term of our d~stiny is not on earth. There-fore, we shall never rightly evaluate anything that per-tains to earthly existence unless we see it or are attempt-ing to see it from an eternal perspective. And we shall never really live humanly unless we are living spiritually. Certainly we shall never have a religious community that abounds in warm human affection and mutual concern unless it is a religious community concerned primarily with the kingdom of God. We can properly focus on one another only when we are focused on God. For to be fully human is to share in what is divine: "He has made us partakers of His divinity." The most natural superior is, therefore, the most super-natural. And real human living must be based on a val- 4- VOLUME 29, 1970 503 Mother Francis REVIEW FOR RELIGIOUS ues system that is transcendental. In these days one need scarcely look far afield to discover what becomes of com-munity when the values system is not transcendental. A group of individual women, each doing her thing, is' by no means the same as a community which has a thing to do. To such a community, each sister brings her own creative contribution, and in it each realizes her creative potential. And a servant of creativity is needed for all this. There is much more to be said about creative leader-ship, and others are equipped to say it much better. One can only speak out of one's own experience and with one's own limitations. However, it has been my observa-tion that cloister6d living does offer a certain insight into humanity which is sometimes different from that of per-sons whose professional qualifications doubtless exceed those of the cloistered nun. It's quite predictable, really. We ought to anticipate expertise in human living from those who have chosen to achieve human living in such close quarters. We should expect some spec~ial insights into humanity from those who see it at such dose range and on such limited acreage. So perhaps these simple thoughts may have some small point to niake. Let me add, then, only a final word about the realiza-tion of creativity and about the full expression of human living. We've talked about sacrifice, penance, obedience, transcendentalism. Recently, our sisters ran up against an example of a truly fulfilled human being. This was a priest in his seventies. At thirty, he'd got drunk. And a ,series of really devilish events conspired to turn that one mistake into a tragedy for which he was not responsible. He was used by bigots, manipulated by the circumstances they precipitated, and he was deprived of his priestly faculties. He sought help from his bishop who said it was all very sad, but he really could not do anything. He took it to Rome and got put in a file because, though it was all very sad, there was no canon to cover it. He turned to fellow priests who agreed it was all very sad, but they were very busy and there was nothing they could do about it. (I am very rejoiced to report that one Franciscan ~riar did try, desperately, to help.) No priest ever had more provocation to bitterness. He was the example classique of being treated as a number and not as a person. So, who could blame him that he wrote such vitriolic articles after he left the Church? Anyone could understand his contempt for the hierarchy. And when he sneered at the Roman Curia, you could only say that, after all, he had really had it. Only, the fact is, he did not leave the Church, nor did he write vitriolic articles, nor did he sneer. For forty years he lived the obscure life Of a workingman. He went to Mass each day. And he persevered in faith. God crowned that faith with exoneration of the past and the restoration of sacerdotal privileges only after~ forty years, but one can speculate on the interior crowning when one knows that this priest now offers dally Mass w~th tears that are neither self-pitying nor bitterly s~lding. He's just happy. He's just grateful. And he has obviously ex-perienced more personal fulfilment than any[of the local protestors, for he is beautiful to behold. And this is not to say that wrongs don't m~tter or that protests should never be lodged. It is merely] to offer for consideration the evidence of what suffering]and silence and unshakable faith can do in the line of creating a .I fully realized human being. Maybe supengrs need to point.up these things a little more than some] of us some-times do. ! I am scribbling some of this manuscript ag I watch at the bedside of a dying sister of ours. It's my !first experi-ence as abbess with death. And somehow all reflections on religious life, on community, on leadership, ~n creativity are turned upon this one deathbed in this one small cell. I lind it a very revealing perspective. Sister l~as a way of pointing at the ceiling regularly. And whdn you ask: "What do you see? What is there?" she does ~ot check in with a "vision." She just says: "Joyl" That is the direction to seek for it, if you want to lind it on earth. 4. VOLUME 29, 1970 JOHN D. KELLER, O.S.A. Some Observations on Religious Formation and Spirituality John D. Keller, O.S.A., is the rector of the Augustinian Study House; 3771 East Santa Rosa Road; Camarillo, California 93010. REVIEW FOR RELIGIOUS There has been a great deal written and great amounts of private and public discussion on the subject of religious formation and spirituality in recent years. I hesitate, therefore, to add to an already prolonged dialogue. But I am encouraged to submit these observations to the wider review of the readership of this journal quite simply be-cause they are not those of an onlooker or expert but of a p.articipant.1 And they are not springing from the mem-ories (be they good or bad) of one person's own period of formation. I write as a member of a large diocesan seminary col-lege faculty and as rector of a small house of studies in which and out of which both clerical and non-clerical candidates are living life in community and preparing for the active ministry. I am not an expert, am not a scholar: I write not as sociologist or statistician or psy-chologist. I have a short memory as regards my own semi-nary and religious formation; with it I am not dissatisfied. For the past three and a half years I have been involved in establishing and guiding a rather minor innovation in the religious formation of candidates for my own order. For this lack of expertise I make no apologies for, I would judge, it is well that we hear more from those who come from the land of untidy students, not neat theory. It is a land where individuals correspond to no profile and frequently, alas, do not respond to the analyses and predictions of the community position paper makers. There is frequently quite a distance between theory and reality, between the goals and philosophy and plans of 1 This ~rticle is adapted from a talk given at the annual meeting of R~gion V (Western) of the Conference of Major Superiors of Men in Honolulu, Hawaii, November 3-5, 1969. community study groups and their implementation: pro-posed causes do not always neatly bring abdut their pro-posed effects. My intention is not to rehearse what is ~already (per-haps painfully so) known to you: Houses of formation, as the Church, are in a time of change, innovaltion, and ex-perimentation; initiative, Eersonal choice, ",apostolic ex-periences, questioning, persbnal growth, widening of re-sponsibilities, psychological, counseling ard all on the upswing and have occasion,ed, along with other realiza-tions and "discoveries," chafiges and propose~d changes in religious formation and approaches to th~ life of the Spirit. ' I would like to discuss some observations'I have made ¯ in living with and working with candidates and at the same time indicate the dire'ction of my thl~nking. Father Cuyler's recent report for CARA indicdtes that my thoughts are not without companyfl but there are cer-tainly many points of view. My experience i~ with college age candidates for a men's religious fxatern~ty, but these observations seem applicable in most cases ~o women re-ligious as well. I have grotiped my remarkS¯ under these three headings: the candidates; "format"lon~ ; and spirit-ual life. The Candidates It is axiomatic that our candidates are prgducts of our times. They are articulate; they have been ra,ised on visual media; many come from un'settled home cofiditions; they I are casual in their convers~ttion concermng sexual mat-ters; they respect honesty tb a high degree;' yet they are frequently infected with the cynicism which is prevalent in our society; and like youth of every age they are strug-gling with the personal resolution of the~ discrepancy between ideals and reality.,, ' A study of statistics indicates the number ~of candidates is lower than most of us hi~ve, perhaps been accustomed Io o to. What is most difficult t~ make a determination on is whether or not the quahty is better or, worse. Optt-mists have suggested that we have fewer candidates, but they are of better "quality'(--whatever that! might mean. Optimist or not, my observations are threefold: (1) Many candidates are coming forward with far less "background" as regards their prior religious formation than before. There are fewer presuppositions we might make as regards their general religious belief and prac-tices prior to their becoming.candidates for~ the religious life. The same may be said as regards their family train- I g Cornelius M. Cuyler, S.S., The Changing Direction o] thv Semi-nary Today (Washington: CARA, 1969). .I-÷ ÷ VOLUME 2% 197'0 ]. D Keller REVIEW FOR R[ LIGIOUS ing with regard to manners, use of time, their study habits, recreation, family life style, family authority roles, and so forth. These facts are facts of experience. It is not to say, necessarily, that life in community will be more difficult; but it does say that the trend toward longer pe-riods of probation and orientation is called for. There is a great deal that has to be "got used to." And we must be very patient. As regards background, there is a certain ambivalence in many candidates from another quarter. They are af-fected by a certain "image-lag." The monastic and tradi-tional concepts of priest and religious are still frequently present to the man considering seeking admittance to the religious life. Yet, for the most part, the candidate meets not the bell and cowl, but the call to be his own man and shirtsleeves. The men quickly adjust and very soon one-up us with their call for sandals and beards, but this is a crucial point for many as one image dissolves and the search for a new and more realistic one takes place. Candidates must be taken as they are and from where they are. The need at the moment, as perhaps it was also in the days of our own formation period, is for tremen-dous amounts of firm patience. (2) A second observation on our candidates: They ap-pear to me to be no more nor no less generous than other persons of other times and other places and in other walks of life whom I have known. To oversell their generosity at the offset is to provide the seedbed for the bitterness and resentment toward our new members which is sometimes disturbingly present both among men in the houses of formation and superiors of communities. Our candidates are aspirants--aspiring toward the ideal of Christ's generosity--but they are frequently selfish, their motivation (like ours) is not always 100% pure. And so in the proposing of our programs and in the formulation of policy, we want no penal colony; we do not want to poison the well of our trust in the possibility of doing good with a Lud~eran conception of man's ne'er-do-well nature, but we must accept the fact that selfishness and ignorance do coexist with a man's desire to make a gift of his service and of himself. High ideals coupled with selfish or inconsistent behavior do form a part of the men who wish to join our fraternities. This should not cause alarm: To help resolve this is one of the reasons for their being in training. (3) Our candidates, generally, come 'with the intent of joining in with us. They do want to be a part of what is going on in the religious family. A delicate process must be going on in which the men do feel that they are mem-bers of the fraternity according to their present commit-ment. They must be exposed to the community's mere- bership; join in (in differenlt capacities) the work of the fraternity; be closely linked with the style of life and values of the community. But at the same ume their in-volvement must not be too rapid: predetermined patterns and strong identification with the status quo might cancel out the fresh and renewing insights and contnbutxons of young members; premature inclusion might, make neces-sary withdrawal from the group more difficult or the need to withdraw less apparent; full exposure to all the prob-lems and "intimacies" of the family are not appropriate for the recently arrived and ~often can be a source of dis-traction for the real person,al work at hand. The need for committingl oneself to something is real and we dare not involve ourselves, once having accepted a candidate, in stringing hi.m along indefinitely. Candi-dates should become less and less strangers in our midst and more and more our friends and brothers, or they should leave. The task of formation is also that of inte-gration. Formation" The very notion of "formation" is under attack from some quarters: formation involves being "conformed to"; there is a mold, then, and the program is the cookie punch. Formation, then, is a, threat to the person and his own unique realization of himself. Formation, therefore, is bad and one more examp~le of the dehumanization of the individual not only present in the world but here too in the religious life. That is how the argument runs, and it is buttressed with innumerable examples from the folk-lore of community and convent. If this is what formation is.thought to be, or what it has been, it deserves condemnation. But this argumentation against formation may be refined; examples brought more into line with present practice; the extension of its con-demnation reduced--in gen,~ral, made more reasonable; and it will contain a more s~rious threat to what, I feel, must be involved in the intro~duction of new men into our fraternities. Candidates are joining a pre-existing group of men. They are joining themselves to and identifying them-selves with certain expressed, values and goals. There is a conformation element in the introduction of members to the community. This is related to the discussion by Branick of task and formation in the fine article pub-lished in the RrvlEw FOR I~LIGIOUS last year) This is a fact, I feel, which should not be minimized (personalized, yes, but not minimized). On the contrary, we must at- *Vincent P. Branick, S.M., "Formation and Task," R~vmw RELIGIOUS, V. 28 (1969), pp. 12-20. ,4- 4. + Formation VOLUME 29, 1970 509 ÷ 4. ÷ I. D. Keller REVIEW FOR RELIGIOUS 511) tempt to give in theory, practice, and the lives of our members a clear representation of our goals, our values, our style of life, our standards--who the community .is. We have an obligation to do this: The candidate has to make a judgment, and he has to be a real sharer in or tending toward these values, goals, and so forth or we cannot hope that his life among us in the future will be a happy one. This brings up a problem which is not the subject of these remarks, but which must be faced: We must have a rather clear understanding of who we are and what we stand for as a community. This does not have to be pre-sented in verbal fashion. In fact it is most convincing when it is seen (not read or heard); but if we have no standards, if we are not clearly standing for something, perhaps we should call a moratorium on accepting candi-dates. All of us are aware of the changes taking place in our houses of formation as regards house rules and discipline. I believe most of us agree with the general thrust of these moves and changes; we accept the rationale behind them. With them as a backdrop I would like to make the fol-lowing observations: (1) Freedom of choice and personally confirmed activ-ity are essential to growth in maturity. But people do make objectively bad choices. And when, with reason, a person's choice is thought to be a bad one, he should be told so. And if a person consistently makes bad choices, his candidacy should seriously be questioned. (2) Frequently candidates' principal occupation is that of studies. It is urgent that the academic program be ex-cellent, that it be demanding of the best the student pos-sesses. The good candidate wants to work; he is being prepared to work in the vineyard; if the candidate finds himself unable to work, he and his superiors, may take this as indication that he is not called to the brotherhood. (3) The period of training is real training for. There is a need, at times, for explicit correlation of the training and the work of the apostolate. This is particularly true of men in the college years. Not only the demands of the future apostolate, but also the present need of these Chris-tians to express their Christian concern for fellowman suggests the desirability and the practice of "apostolic works" during the years of formation. It is well that this be with men of the community already in the field; in works which are allied to the present and future works of the fraternity; that it be work with supervision and encouragement; that it be work with specific goals in mind and which meets the real needs of people in the area. But the experience of many is that this work can easily become overextended, irresponsibly carried out, and serve more as steam cock for seminary pressures than re-sponse to the needs of others. This is not to minimize the value and need of apostolic works. On the contrary, it is to say that because they are important, they deserve greater attention. (4) Part of formation today must include training in the forms of religious obedience which are taking shape in our orders. If the form adopted is one which is relying on consultation with the community, a kind of collegial-ity and consensus, then men must be prepared to accept this responsibility and share in it intelligently. What must be developed, in view of failures in practice which I have witnessed in our own formed communities, is the accept-ance of the fact that regardless of the form in which deci-sions are reached (perhaps after discussion, consensus, and voting), .there is follow-through: though perhaps now seen as more "horizontal," obedience is still a virtue of religion and a normal extended expression of the will of God. (5) In general, there is a great need in formation for more leadership, not less. For the most part, students want more models, more example. They need more en-couragement to reach higher. In this regard I would rec-ommend highly John Gardner's two books Excellence and Self-Renewal.4 And so while authoritarianism will never do, there is in some parts a crippling vacuum of inspiring leadership and demanding standards. Spiritual Lile From "formation" I would like to move on to the sub-ject of the spiritual life. And as I do I would like to call attention to the principal point I wish to make, and at this moment violate. Formation and the spiritual life should not be taken as separate elements of introducing new members into our life. There are elements of discipline and training which we can separate and discuss as it they were separate. But the overriding impact upon the candidates in the house of formation must be that all is marked by the Spirit. We are brothers because we are all possessed by the same Spirit: our rules, discipline, relations between older and younger members, concern for each other, should all be formed by and judged against the Book of Life and the book of our life together. In this regard, conformity to good educational prac- ' John W. Gardner, Excellence: Can We Be Equal and Excellent Too. Renewal: The Individual and the Innovating Society (New York: Harper and Row, 1956). Formation VOLUME 2% 1970 4" 4" ÷ ~. D. Keller REVIEW FOR RELIGIOU5 tice seems imperative. Theory and practice must go side by side. And if we must err (as human it is), far better to be heavier on practice than on theory. Let the house of formation practice a real poverty, let the students realize the cost of living, the budget and the crimp of doing without--far better than theorizing. Let there be good liturgy in the house and let it be a central work and con-cern of the community--far better than a course in lit- There might be one exceptionmthe matter of prayer. Many students are inexperienced in the practice of forms of prayer encouraged in our lives. This most personal and delicate area must receive special attention. If riot, we in-troduce the. possibility of impersonal prayer and innumer-able "periods of prayer" which become education in non-prayer. All of our houses, but especially our houses of forma-tion, should show forth this authenticity: 1.ire in the Spirit finds expression in the life of the community--a kind of symbiosis where there is an unconscious flow and tele-vance of one to the other. In all the seminaries and houses of formation I have come in contact with recently, there is a noteworthy point of emphasis being given in the task of spiritual formation. This is the increased importance and use of what has tra-ditionally been called "spiritual direction." It goes by dif-ferent names and the priests and religious involved in it have varying competence, but its value as being very per-sonal and very helpful is quickly appreciated by our can-didates. Though conferences and classes remain necessary in providing a familiarity with our religious tradition, no house of formation should neglect this tremendous oppor-tunity, nor should religious superiors neglect the effort to provide easy access to the spiritual counselors our young members need. One final point with regard to the spiritual life--the much discussed question of religious chastity and celibacy. My experience in discussing the matter with college stu-dents, candidates for the diocesan priesthood and for the religious life, has been that it is far more a problem for journalists, theologians, and men who are already celi-bates than it is for these men. That is not to say that they do not have trouble with the virtue of chastity, nor diffi-culty in whether or not to make the choice for celibacy, or whether or not they are Opposed to celibacy as an obliga-. tory thing. It is to say that they can see celibacy held as both an ideal and a requirement and feel that they can make a personal, non-compelled, and religiously mean-ingful choice in favor of it. This contradicts the conclu- sions of the recent CARA study on the Seminarians ot the Sixties," but I report to you my personal experience. General Observations I would like to bring these remarks to a close with several general observations on our present situation. There are many possibilities for styles of formation. Most communities are presently in the midst of inaugu-rating revised programs. What needs to be said is that most probably many forms will "work" and different combinations of elements can overcome the deficiencies of a program. Students are willing to overlook the inade-quacies, or at least give them their understanding, as long as we show ourselves aware of them and attempt to compensate--and all the time show the interest which proves we care about them as candidates for full mem-bership and our brothers now. Houses of formation and formation programs are not, nor will they be, perfect. As our congregations and the Church herself, the house of formation will always stand in need of reformation. This fact itself can be educative for our students: houses of training will not be ideal, as life in the ministry and full membership in the commu-nity will not be ideal. This might be a source of rein-forcement for the sense of reality in the candidate needed for mature living and decision. In these moments there is a great need for leadership and encouragement in the works of formation as there is in the Church in general. For new members in particular, uncertainty and hesitancy on the part of those to whom they turn for leadership can be not only crippling but also compound the lack of sureness (despite their some-time's cocky appearances) which surrounds the young. In conclusion, may I point out the obvious and be ex-cused for underlining that which stands in bold print: In the selection of personnel for houses of formation, hap-piness in their own calI must be the primary requisite for such an appointment. And yet one more point: most of our houses have small groups of students and even where the groups are large the cadre system is frequently being employed. This means total immersion for the members of the staff and large amounts of wear and tear. Each member of the entire community does well to attempt to offer them his understanding and cooperation. This, fre-quently, is a very large contribution to the task which is vitally important to all of us, that of initiating new mem-bers into our fraternities. ~Raymond H. Potvin and Antanas Subiedelis, Seminarians ]or the Sixties: ,,1 National Survey (Washington: CARA, 1969), p. 89. + + + Formatlo. VOLUME 29, 1970 HUGH KELLY, s.J. The Heart oj Prayer ÷ Hugh Kelly, is on the staff of St. Francis Xavier's; Gardiner Street; Dublin 1, Ireland. REVIEW FOR RELIGIOUS 51,t "Lord, teach us how to pray." "When you pray say 'Our Father' " (Lk 11:1) That isa petition we must constantly address to our Lord. We must not expect to be taught how to pray once and for all so that we could exercise the art at will, as if we were masters of it. We must constantly be trying, ex-perimenting, learning. Of course if things between God and us were as they should be and as they once were, then prayer would be the most spontaneous, the most natural act of our life. It would not need to be learned. It would be as spontaneous as the smile of a child to its mother; as natural as the thrust upward of the cornstalk to the heat and light of the sun. There was something of that quality in the prayer of the Psalmist. The world about him spoke at once to him of the Creator. Everything in the universe pointed to God and invited him to pray. The sea, sky, earth, the'trees, the storm, the snow, the animals --all of these reminded him that he must praise God for them. Such a prayer was as natural, as necessary, as the act of breathing. It had not to be learned. It was a func-tion of man's activity. For reasons we need not stop to consider, that quality is no longer found in our prayer, or very seldom. Our relations with God are not so spontaneous. Man has so changed the world that it is difficult to see the hand of God in it. As a result prayer has become a complex thing, an art, that has to be learned and practiced with effort. Consider the excellent book of Cardinal Lercaro, Meth-ods of Prayer. It is a study of the different ways of prayer proposed by some of the recognized masters of the spiri-tual life. Each has his own approach and method of pro-cedure. But such methods could not be called spontane-ous or simple. They are elaborately studied. One of the masters, treated of by Lercaro is St. Ignatius. Here is how this saint introduces a prayer, the first meditation in the Spiritual Exercises: "This meditation is made with the three powers of the soul, and the subject is the first, second and third sin. It contains the preparatory prayer, two preludes, three principal points and a colloquy" (n. 46). Whatever the merits of such a form of prayer it could not be called simple or spontaneous. When we consider these different methods, which are so complex and so systematic, we may well ask if there is not somewhere in them a core or kernel of a purer prayer. If we unwrap the different layers, the steps, the tech-niques, shall we find at last something that is the heart or essence of prayer? "Is there.an essential prayer?" asks Y. Congar, O.P., "total, simple, which exceeds and em-braces all particular prayers?'; (Jesus Christ, p. 98). Is there something at the centre of each method, which is the same for all and which constitutes them true prayer? Something which, if absent, will leave them merely empty methods or systems? None of the commonly received definitions of prayer seem to give us what we seek. The definition of St. John Climacus, which is accepted by the catechism, that "prayer is an elevation of the soul to God" implies too much of a deliberate effort--that it is a matter of our own efforts and our own mmauve. It might equally apply to the study of theology, especially as it says noth-ing about love. The definition of St. Augustine comes closer to our aim: that prayer is a reaching out to God in love. Here there is indicated something spontaneous and natural; the role of love gets its recognition. But perhaps it speaks too much of our need of God and may be trans-lated too exclusively into a prayer of petition. It conveys the image the saint expressed in his phrase menclici Dei sumus--we are God's beggars; we stand before the Lord with outstretched hands. Our need of God is total; but our indigence is not our only approach to Him or our most immediate; it is not the ultimate root of our prayer. The words which kept St. Francis of Assisi in ecstasy for a whole night, "'Deus mi et omnia,'" "My God and my all," are certainly close to the heart of prayer. But they miss the essential constituent and inspiration of our prayer, that it is made to our Father. Obviously it is from our Lord alone that we must learn what is the heart of prayer. "Lord,. teach fis how to pray." It is instructive to note the promptness with which He answered that request, as if He had been waiting for it: "When you pray say 'Our Father.' " The condition of our most perfect prayer must be our assurance that we are addressing our Father, that we are addressing Him as Christ did. We are thus availing ourselves of the privilege which Christ won for us. When He said to Mary Magdalen, on the first Easter morning beside the opened empty tomb, "I ascend to My Father and to yours," He summarized His work of redemption: He ex-pressed the full dimension of His achievement. When we ÷ 4- Heart ot Prayer VOLUME 2% 1970 Hugh Kelly REVIEW FOR RELIGIOUS say "Our Father" with the assurance which His Beloved Son has given us, we no longer pray merely as creatures, we are not considered by God as the beggars who stand at the door, still less as the puppies which catch the scraps falling from the table. We know we are the children of the household who have their rightful pla~e at the family board. Consider how our Lord emphasized the fatherhood of God in the Sermon on the Mount. The chief purpose of the discourse was to instruct us in our role as children: "That you may be the children of your Father, who is in heaven." Stretching out His hands to the simple folk, the fathers and mothers who sat around, He asked: "Which of you would give your child a stone, when he asks for bread? or a scorpion when he asks for a fish?" We can sense the movement of indignant rejection of such con-duct, in their faces and gestures. No, no; they would never dream of treating their little ones in that way. And then He points the lesson: "If you, evil though you are, can give good things to your children, how much more your Father in heaven will give good things to those who ask?" The little spark of love in a human father's heart which will urge him to be good to his child, what is it to the love in the heart of our Father in Heaven, from whom comes all parents' love? Nemo tam Pater, there is no father like God, St. Augustine reminds us. How much His Sonship meant to Christ, we gather from every page' of the Gospel. It is the source of His joy, confidence, exaltation. It is the support of His strength, His endurance, His resolve to carry out the mis-sion for which He was sent into the world. His life was entirely oriented to the will of His Father, was totally responsive to it. That orientation, that dependence, is His chief lesson to us. We too are sons of God and it should be the deliberate effort of our spiritual life to give our divine adoption its true place in our dealings with God, and not least in our prayer. "Our Father" might well serve us as the true heart of prayer. But there is another phrase of Christ, equally short, and perhaps even more full of suggestion, which might well give us what we are seeking. He spoke the phrase on the occasion of the return of the disciples from the short trial mission on which He had sent them to the cities of Israel to prepare the way for His own coming (Lk 10:17; Mt 11:25). Seeing their naive, childish joy in their suc-cess--" Lord, even the demons were subjected to us"--He thanked His Father for revealing to those little ones the spiritual truths He had concealed from the wise and prudent: "Yes, Father, so it was pleasing in your sight." Ira, Pater: "Yes, Father." This is His shortest prayer, and it is perhaps His most comprehensive one. It gives us His abiding attitude of mind to His Father. It reveals that His soul and spirit were always open to the Father, al-ways fully responsive to the Father's will. At first sight they indicate merely a mood of resignation and accept-ance, such as He showed especially in Gethsemane and on Calvary: "Not My will but Thine be done." But the words "Yes, Father" have a wider and deeper connota-tion. They cover all the emotions and reactions which were His as He looked on His Father's face. They ex-pressed not merely acceptance and submission; they con-vey approval, admiration, joy, praise, and most of all a loving agreement with all His Father is and does and asks. "It cannot be questioned," says Yves Congar, O.P., "that the prayer of loving, joyous adherence to the will of the Father was coextensive with the whole earthly life of Jesus" (Jesus Christ, 'p. 93). Perhaps in these words "Yes, Father" we too can find the heart and essence of our prayer and in some remote way may learn the prayer of our Lord. After all we are sons of the Son; we have within us His spirit who inspires us to say "Abba Father" --we may then without presumption make bold to say "Our Father" or "Yes, Father." These phrases indicate a prayer which is contempla-tion. They give the attitude of a soul which is facing God, looking at Him, listening to Him. "All prayer," says Y. Congar, "is communion in the will and mystery of God. This essential prayer consists in being receptive and wholly offered to God, so that He might be God not only in Himself---but also in His creatures" (Jesus Christ, p. 98). This prayer opens out the soul to catch the influ-ence of God. It looks to God expectantly to see, to learn, to receive, to respond, to admire, to accept, to praise, to approve, to thank. It mirrors in some way the riches of God. It will try to express itself sometimes in our Lord's words: "All My things are Thine and Thine are Mine" (Jn 17:10); sometimes in the words of the Psalmist: "What have I in heaven but Thee and there is nothing upon earth that I desire besides Thee" (Ps 72:26). St. Francis expressed this attitude to God in the words "Deus mi et omnia"--"My God and my all." Thomas "~ Kempis has voiced it in his great hymn of love: "A loud cry in the ears of God is that ardent affection of soul which says: My God, my love, Thou are all mine and I am all Thine; enlarge me in Thy love" (Imitation III:5). This is a rich prayer in which the constituents of all other kinds of prayers are found. It can register adoration, praise, thanks, petition, reverence, submission, offering, accept-ancemall the different moods of the soul when it feels its proximity to God. The phrase "Yes, Father" gives an at-mosphere, an attitude which "is one of total prayer, in which seeing and self-directing to what is seen, receiving ÷ ÷ ÷ Heart oy Prayer VOLUME 29, 1970 ÷ ÷ ÷ Hugh Kelly REVIEW FOR RELIGIOUS and self-giving, contemplation and going out from self, are all present, indistinguishably at the very core" (von Balthasar, Prayer, p. 65). This is substantially the re-sponse to the call of God. It is the response of the boy Samuel: "Here I am, for you called me" (1 Sam $:5). God made the first advance to man and spoke to him in His word: a word of love, an invitation to hear what God had planned and designed for His creatures~"Prayer," says von Balthasar again, "is communication in which God's word has the initiative and we at first are simple listeners. Consequently what we have to do is, first, listen to God's word and then through that word learn how to answer" (Prayer, p. 12). When this prayer of contemplation, of presence, reaches a certain degree of intensity, as with the mystics, it will be beyond the reach of analysis or explanation. The soul will remain passive, absorbed in God, knowing only how sweet it is to be so close to Him. But that state of intensity will not be frequent. Normally those who pray in this way are able to give some account of their meeting with God, to distinguish certain forms and fea-tures of prayer, and to realize how rich it is. We have access to the Father only through the Son. We are the sons of God because we share the sonship of Christ. Our prayer then must have the qualities of the prayer of Christ--we can speak in His words and make His prayer ours. The Father will recognize the prayers of His adopted sons as the blind Isaac recognized the voice of his younger son. There are certain notes and tones very frequent in the prayer of Christ which we must make our own. The Mass mentions these prayers explicitly: "He gave you thanks and prayers." And the Gospel testifies abundantly to them. They should be the chief features in our prayer. We should praise God just because He is God and most worthy of our praise. Our praise is the expression of the desire we have that He may be God in Himself and in His creatures. It is the theme of the first part of the Lord's prayer; it is the most frequent prayer of the Psalms. It is the highest, the most disinterested form of prayer. It is the opening note of the Magnificat, the prayer of our Lady spoken when the mystery of the Incarnation was at its newest. If prayer at its best is a loving attachment to God's will, then the prayer of praise must be the fullest attachment to God's will because it is God's will primarily that He should be God. The prayer of thanks may often be a variant of the prayer of praise. "We give Thee thanks for Thy great glory" the Church proclaims in the Gloria. We thank God for being Himself. Even if we owed nothing to Him, He would be most worthy of thanks just for being Him- self, the all powerful, the all perfect. But while fie is ill-finitely great He is infinitely good to us and therefore we must never cease to thank Him. That was the abiding mood of our Lord's soul: "Father, I thank Thee that Thou hast heard me. I know that Thou hearest me al-ways" (Jn 12:41). Our prayer then as sons of God must be as far as we can the the prayer of the only begotten Son, whose Sonship we share. It must express the fullest at-tachment to the will of the Father. It must be compact of adoration, submission, acceptance, all of these as expres-sions of love. We are justified in thinking that our Lady's prayer was of this kind, but in the highest degree. Her prayer was in a unique way a prayer of presence. It was fed from a double source. There was her interior union with the Holy Spirit who had come upon her and had done mighty things for her. But her interior contemplation of God and His design in the Incarnation was immensely deepened by her contact with her Son, the Word made flesh tlu'ough her. In a unique way she was in contact with the Word of God. She was more in contact with it than St. John and could give a greater testimony than his "What we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life--the life was made manifest and we saw it and testify to it and proclaim to you the eternal life which was with the Father and was made manifest to us" (1 Jn 1:1-2). In the visible presence of her Son she was always gazing on the Word, always listening to it. We are told explicitly of her study of Him, how she kept all His words and deeds in her heart and turned them over in con-templation. This was most truly a prayer of presence. She had but to open her eyes and ears and her mind would be flooded with light. How deeply would His words and deeds speak to one so disposed to hear, to a handmaid so responsive to the Father. When she turned over in her mind what she saw with her senses, what floods of light, what insight and consolation came to her. Who could tell of her growth in the knowledge of God in the long silent years at Nazareth? What more appro-priate prayer could she make than "Yes, Father" in which she gave a wholehearted approval to God's designs? On the eve of His passion Our Lord could give a sad repri-mand to the Apostles--"So long a time have I been with you and you have not known Me." We feel that He could not have given such a reprimand to His Mother though her insight and knowledge were gradual and ever grow-ing. Her prayer must have been an openness to God, a love of His will, a resolve to accept it and do it that could be found only in one so deeply concerned with the eternal designs of God. + 4- + Heart o] Prayer VOLUME 29, 1970 519 Perhaps in such phrases as "Our Father" or "Yes, Father" we are at the heart 9f prayer and can find in them that which was the core of all the methods. Perhaps if we bypass the preludes, the techniques, the preliminaries, and enter 'at once into the presence of God and greet Him in such words, we shall experience that our prayer will become what it should be: natural and spontaneous, a genuine communication with God. Perhaps we are too eager to do the talking, to tell God "various things He knows already." We try to take the lead in the interviews --we expect God to be the patient listener. But surely this is a reversal of roles: "What do we do, when at prayer, but speak to a God who long ago revealed himself to man in a word so powerful and all-embracing that it can never be solely of the past but continues to resound through the ages?" (yon Balthasar, Prayer, p. 12). In the words, "Yes, Father" or "Our Father" we take up the true atti-tude of prayer. We stand before God, we listen to Him, we wait to know His will and His good pleasure; and these short forms of prayer will reveal our response to His word, our docility and submission, our gratitude and praise, and first and last our love. 4. 4. Hugh Kelly REVIEW FOR RELIGIOUS 5~0 ROBERT J. OCHS, S.J. Imagination, Wit, and Fantasy in Prayer Robert: How do you mean? voices? Joan: I hear voices telling me what to do. They come from God. Robert: They come from your imagination. Joan: Of course. That is how the messages of God come to us. riG. B. Shaw, St. Joan. This article is in the nature of a plea, even a kind of court plea, for a fcesh look at what used to be called dis-cursive prayer. Inasmuch as it is a court plea, it is a plea of "not guilty." This fresh look might exonerate dis-cursive prayer of two charges commonly leveled against it: of being dry meditation and of being the lowest rung on the prayer ladder, a step quickly taken on the way to the higher prayer of quiet. As we shall see, these two charges are not unconnected. If discursive prayer runs quickly dry, it is no wonder people look for something higher and it deserves its bottom rung. "Exonerating discursive prayer of guilt" is a metaphor. But exonerating those who practise it from their guilt complex is not. They do feel vaguely guilty before God and themselves when they are unsuccessful at it; and when successful they still feela kind of-inferiority com-plex about its lowly status, a feeling that by now they should have advanced beyond it to the prayer of quiet. They feel the only way of progress is up, and so they re-peat their occasional efforts at the prayer of quiet, with middling success. There would be scant harm in this if the prestige of the prayer of quiet did not relegate them to the role of spiritual slum dwellers, blocking their imaginations from exploring the possibilities which lie hidden under the forbidding category of "discursive prayer." This plea has two parts. One is to broaden the scope of discursive prayer to include fantasy, affective reactions (annoyance, complaining, rebellion as well as fervor; 4- 4- 4- Robert J. Ochs, S.J., is a faculty member of Bellar-mine School of Theology; North Aurora, Illinois 60542. VOLUME 29, 1970 521 ÷ ÷ ÷ R. 7. Ochs, SJ. REVIEW FOR RELIGIOUS desolation as well as consolation), and, not least, wit, an imaginative use of our heads. The other part is histori-cal, a look at the original narrowing of scope of dis-cursive prayer in the 16th and 17th centuries, which soon brought religious writers [ace to face with the widespread "problem of dryness" and issued in the recommendation of the prayer of simplicity as a solution. Not that it was a bad solution. The prayer of quiet is an excellent method for those who can use it. Leonard Boase's book The Prayer of Faith, recommending it again so persuasively-some years ago, came as a real release for many. But I would venture a guess that for every person who was liberated by it, two others eventually felt them-selves hampered, and dissipated their efforts to explore further in a discursive way. And Father Boase's sugges-tion that the night of sense (which includes a night of the intellect), an intense but brief period for great souls like John of the Cross, lasts a lifetime for the common lot, sounded like a sentence to an unlivable life in the twi-light. Boase conceived the work of the mind and imagina-tion as a linear, undialectical, and conflictless a.bsorption of the truths of revelation, that reaches its saturation point rather quickly. It is pretty much limited to medi-tation "in the sense of methodical, analytic study of sacred truth" (p. 47). Not surprisingly, such a simple absorption process can hardly be expected to last a life-time, and before long "the sponge is full" (~i6). Further activity of the mind can only lead to boredom, and so one had best turn to a quiet contemplative view of the whole. Reading Boase one gets the impression that the evolution of prayer is all rather tranquil and uneventful. No doubt our poor prayer seems to prove him right. And yet, one cannot help suspecting that beneath the placid surface of our not very exciting prayer a passion-ate world is seething. The itinerary Boase sketches (ad-mittedly, I am caricaturing this excellent book a bit) takes us along the periphery of this turbulent interior world instead of through it. One has only to recall the eventful cri~es which mark the milestones in any psychoanalysis to sense that something is missing. Ronald Laing has sug-gested that for all our interiority we moderns are living in another Dark Age, before the Age of Exploration of the interior world. The model for "appropriating the faith" might well be exploration and confrontation rather than simple absorption. The eminent historian of modern spirituality, Louis Cognet, has recently tried to get at the origins of this atrophy of discursive prayer. In some homey and yet polemical pages (Les probl~mes de la spiritualitd; Ch. 5; also La prikre du chrdtien, Ch. 8--both Paris: Cerf, 1967), he has attacked what he feels to be a centuries old misunderstanding. The anti-meditation bias arose out of a series of historical accidents in the 16th century and has narrowed the scope of prayer ever since. As he tells it, theology in the late Middle Ages had taken on a highly rationalistic form, becoming a domain of specialists, cut off from interior sources. Spirituality was divorced from it, and therefore divorced from any searching theological activity. Methodical prayer, using simple meditation man-uals, was introduced to provide the uncultured with something more accessible. Thus "meditation" came to be associated with this new idea of untheological prac-tical prayer. Its practice spread so that even the educated depended on these manuals for prayer. By the time so-called mental prayer had become general practice, the impression was also well established that it built on a narrow intellectual base~ The theologically educated lived split lives. However imaginatively they might use their wits otherwise, "mental" prayer engaged their minds very little. Frustration was not long in coming. Cognet is struck by the simultaneous emergence all over Europe of a new problem for the religious writers of this period~ the prob-lem of dryness and disgust. Theorists had to find a way of explaining and coping with the distaste which seemed to afflict educated people who embarked on mental prayer for any length of time. The generally accepted so-lution was to suppose that discursive prayer was just an elementary stage. Dryness was taken as a sign that this stage had served its purpose and should be left behind for more simple forms. Discourse in words and images was to give way to a contemplative look. This scheme became generally adopted during the 17th century. We find it in St. Teresa and John of the Cross whose authority has made it accepted in treatises on prayer down to our own day. It was a good solution for the problem so conceived. It served to highlight the special nature of the prayer of quiet, for which many had a real capacity. But others who could not follow this way out, whose prayer re-mained obstinately discursive for all their efforts to fol-low the "normal" trajectory toward the prayer of sim-plicity, felt condemned to the meagre means available at the elementary level of the spiritual life. Cognet claims that this inferiority complex has hampered growth in prayer ever since. A realignment is therefore called for, Cognet insists. We must especially remind ourselves that the "traditional view" is relatively modern, and ruled by a particular view of prayer conceived to answer concrete problems of the VOLUME 29, Z970 4. ÷ 4. R. I. Ochs, sd. REVIEW FOR RELIGIOUS late Middle Ages and early Modern period. It was not always so. As far as we are in a position to reconstitute the prayer, of St. Augustine, for example, we must con-clude that he remained'discursive all his life, for all the contemplative aspects of his'prayer. This discursive form did not keep him from the heights of prayer. Nor did it keep Cardinal Berulle on an elementary level. Above all, we should emphasize that these psychological forms of one's prayer.are secondary, that it is one's relation to God in prayer which is fundamental. We should encourage a freer, more pragmatic attitude toward these forms, and arrange them less into stages. The psychological mani-festations of one's relationship to God are more a matter of temperament and style, and even of periods of one's life, which follow a rhythm back and forth from dis-cursive to "contemplative, rather than a set progression from one to the other. Even St. Teresa wrote abundant narratives about her prayer; and Jeanne de Chantal, after a period when she could not start the Our Father without falling into ecstasy, used discursive forms in the same way as the rest of us. Obviously, more is at stake in correcting this mis-understanding than freeing discursively oriented people from their inferiority complexes. (It is a bit hard to imagine vast numbers of people consciously suffering from the classical division into stages, in our contempo-rary scramble for any form of prayer which makes sense.) What is at stake is breaking open the category of dis-cursive prayer, giving scope for people to explore it with more confidence of finding something. At stake is healing the rift between theology and prayer in our own religious sensibility, learning to pray with our minds as well as our hearts (and theologize with our affectivity as well as our heads). There is no mindless prayer of the heart. Human affectivity is saturated with meaning. Closing the gap between spirituality and theology means breaking down prejudices built into the Christian prayer consciousness over generations, prejudices that thinking in prayer can only be idle curiosity, speculation about bloodless truths, asking impertinent questions pi-ous minds were never meant to ask. But there is the book of Job to make it clear that our minds were meant to ask. Surely a great curiosity about divine things is not foreign to prayer. Man was meant to argue with God. The Lord even demands that His people ask an explanation from him. The prophets had questions to put to the Lord who called them. And Mary answered the angel with the question: "How shall these things be?" Besides the prejudice against asking questions in prayer, there is another against using the imagination. Imagination and fantasy could well be what is required to bring heart and mind back together in prayer. Both theology and spirituality, as they are now, suffer from not being sufficiently tooted in the imagination. Discursive prayer does employ imagination and fantasy, but in a feeble, and, one might say, witless way. What is needed is a bolder use of fantasy.in prayer, a parallel to the bold-ness recommended above in asking questions of God. The Esalen Institute, for example, has uncovered re-markable abilities to fantasize in outwardly bland people. Its use of fantasy can teach us something. In guided fan-tasies, for instance, any blocks that occur are looked on as highly revelatory. A person embarking on a fantasy trip through his own body may suddenly find his body impenetrable, or, once inside, find he has no access to his heart. The important element to note here, for method, is that the person follows his fantasy, that there are things the person can and cannot do spontaneously in fantasy, because of their meaningful affective charge. This is much more concrete than our usual attempts to imagine our-selves present in a gospel scene where we try to elicit "appropriate" feelings and, when they are not forth-coming, dismiss our inability unreflectively as just an-other bad meditation. Closer to what masters like St. Ignatius must have had in mind is one case I am familiar with, where a man who had been unable to pray for years began a retreat by imagining himself at Bethlehem but found he could not enter the cave. Feelings of un-worthiness, and of simply not being welcome, blocked his fantasy at that point. He and his director interpreted this, not as an inability to "make the contemplation," but as a sign that he was praying; and he continued to imag-ine himself barred at the entrance to the cave in his repe-titions of the contemplation. After two days of this, dur-ing which the resentments and hopes of his whole past life welled up within him, he reported that he was in-vited to go in. The fantasy, with the block and its resolu-tion, was so much the man himself that it became the carrier for a real encounter and meant the turning point of his spiritual life. These short examples of how the use of mind and imag-ination might be broadened are, of course, not cited merely as .gimmicks, but hopefully as indications of a wider dimension and as reminders of how sluggishly we have used them in the past. Limitations of space preclude elaborating them more. Numerous qualifications would also be in order---discernment to avoid equating the in-terior world with God and our feelings with his Holy Spirit. But God does speak to us in our thoughts and. imaginations, or He cannot reach us at all. + ÷ ÷ VOLUME 29, As a conclusion let me cite the words Robert Bolt gives to Thomas More in A Man/or All Seasons: "God made the angels to show him splendor--as he made animals [or innocence and plants for their simplicity. But Man he made to serve him wittily, in the tangle o[ his mind." The way through a tangle is discursive and dialectical. + + + R. 1. O~h,, S.]. REVIEW FOR RELIGIOUS JOSEPH T. FORGUE, F.S.C. Religious Life and the Educational ApostOlate Apparent to many engaged in the task of reformulation of the structures of the religious life is the inadequacy of mere personalism to remedy mechanical institutionalism. What seems to be necessary is an approach at once task oriented while incorporating the wide range of personal concerns. The following--an interpretation of the docu-ment The Brother of the Christian Schools in the World Today: A Declaration-- is offered as a model of just such an approach. What are the brothers? It might be said that they are men who, with lucid faith and burning zeal, serve the poor through Christian education, by establishing them-selves as a disciplined community. To be sure, there are many persons with lucid faith and burning zeal; many who serve the poor; many committed to Christian educa-tion; and there are many disciplined communities. The Brothers of the Christian Schools, I suggest, are a unique dynamic convergence of faith and zeal expressed through Christian education on behalf of the poor, facilitated and sustained through the mechanism and mystery of dis-ciplined community life. Christian Education in Service of the Poor In the first place there is the logical and historical pri- ÷ ority that leads to understanding the brothers' coming ÷ together as task oriented. To be sure, the quality of their + corporate lives must go beyond the task; but the task-- Christian education in the service of the poor--is the ini-tial and sustaining motivation for the community. To b~ concerned with an educational task is to partici- ¯ pate in the cumulative process of building the "new age of mankind." It is to foster the development of the noosphere, that network of human cohesion based on the twin dynamism of knowledge and love. To educate is to 527 Joseph T. Forgue, F.S.C., is a faculty member of Chris-tian Brothers Col-lege; Memphis, Tennessee ~8104. VOLUME 29, 1970 ¯ J, T, REVIEW FOR RELIGIOUS provoke and to evoke an ever increasing growth in criti-cal self-consciousness, to elicit insightful understanding of the structural realities of the world. Education that is in the service of the poor is educa-tion which recognizes that the thrust of history pulsates primarily among the poor. Education that is Christian is education which recognizes that all structures are on be-half of persons, aiding them toward personal and com-munal growth in responsible freedom. Christian educa-tion in service of the poor responds to those who suffer from the imperfections in society and understands that to realistically participate in its task, there must be real and co-ordinated contact with all strata of society for the sake of societal change. The educational task of the brothers, then, ought to be both comprehensive: urban, rural, suburban; and far-reaching: formal and informal. Urban education seeks to minister to the persons who suffer most immediately the brunt of the radical trans-formation in the human self-image caused by the tech-nologization of society. The historic thrust of the broth-ers adds the further dimension: a preference for the. poor of the inner city. Rural education seeks to foster the em-pathy and radicalization necessary for those not touched directly by urban awareness--and this to develop a sense of responsibility for the solutions to the problems of the city. The educational task in the suburbs--similar to the rural task---seeks to promote a sense of unity with, and responsibility for, the city. The result aimed at: the shat-tering of isolationist attitudes reinforced by provincial governmental boundaries. In order to reach all the people, the comprehensive ed-ucational task must be far-reaclfing. The brothers are called to operate through the academic framework of the school (formal education) and to include as an integral dimension of their work various educational endeavors that are outside the regular academic structure (informal education). Disciplined Community Just as historically John de La Salle was confronted by the educational task that was needed and in meeting that need discovered the need for a task force, so the contem-porary need of Christian education in service of the poor requires the existence of a disciplined community. The interpersonal dimensions of men risking their lives to live together in celibate community are not to be slighted, but such dimensions are not the reason for the brothers' coming together as an institute larger than one community. If such were the reason, the need for cor-porate structure apart from or beyond the "local group" would be unnecessary. Hence in describing the Brothers of the Christian Schools such considerations are omitted. They are presupposed as necessary for any human com-munity; they do not specify the uniqu.eness of the or-ganized religious life. The Brothers of the Christian Schools are disciplined-- that is, they have structured aspects of their living to-gether to hold up to themselves the continual demands oI the educational task. Traditionally such discipline has been called poverty, chastity, and obedience. Under the rubric of poverty, the brothers deny them-selves the personal use of individual salaries based on the market value o~ their work, pooling their regular moneys to manifest that they have staked their lives upon each other. Chastity refers to their decision.to live a non-family life style, symbolizing (and making really available) openness to personal mobility to insure meeting the fluc-tuating needs of the corporate task. Subjecting the indi-vidual direction of their careers to the approval of the corporation, the brothers under the rubric of obedience have decided that their individual efforts on behalf of mankind shall be united to, and co-ordinated with, the corporate task. To the traditional disciplines are added two others: one corporate: liturgy--the other personal: meditation. In liturgy the community agrees to meet in communal wor-ship. That is, it agrees to attempt to understand its re-sponse to the world in terms of meeting the demands of the Mysterious Unconditioned. The community under-stands its mission as the mission of the Church: mediating through the dynamic presence of the Spirit, the Father as revealed in Ghrist. Besides the communal necessity to come to grips with the presence of mystery, there is the demand for each to do so in his unique "being addressed" by God. Hence the need for meditation. The disciplined community is a community: which necessitates the decision to enter into regular, serious, personal dialogue on the part of whomever the demands of the corporate task have called to be comrades. There is the concern that comes of risking one's life upon the persons who share the taskmthe concern which enables the brothers to sustain their lives of poverty, chastity, and obedience. Further, the community is composed of brothers who wholeheartedly participate in the common work required when men live together, who foster the formal and in,or-real study and thought necessary for developing corporate self-understanding of their life in Christ, and who, fi-nally, simply let their hair down together in joyful cele-bration of their comradeship. VOLUME ~9 1970 ]. T. Forgue REVIEW FOR RELIGIOUS 550 Faith and Zeal The members of a disciplined community who are en-gaged in the corporate task of Christian education on be-half of the poor manifest the spirit of faith and zeal. The faith of such brothers is the free response they give to the experience of being addressed at the very core of their selfhood by the Absolutely Unconditioned--me-diated in our traditions by Christ. Further, such faith is global since it understands the free response to be neces-sarily comprehensive, relating to all men everywhere--a catholic faith. The faith of these brothers is futuric since they understand that their free and global response is to the demand that they live their lives on behalf of the fu-ture of men--to build the Body of Christ. The free, global, futuric faith has yet another dimen-sion: it is grateful. Such faith rests upon the gracious cumulative presence of God in history; it is a faith me-diated in time by the Church. Finally, the brothers rec-ognize their faithful response to be ambiguous, always under scrutiny, ever in need of perfection through the systematic prophetic questioning of its authenticity--a faith on the brink of unbelief. Just as the brothers' spirit of faith has five marks, so may the power of their zeal be sustained and characterized in a fivefold manner. The zeal of the brothers is manifested by their remain-ing articulate about the multiple dimensions of their professional field--education--and the specific academic discipline of their speciality. Since effective work demands coherence and specifica-tion the zeal of the brothers is characterized by planning. They must decide to operate on the corporate and indi-vidual level in response to the researched needs of the world as reflected in the specific areas they find them-selves. Such operation must be systematically efficient and highly co-ordinated. The brothers must be guided by the spirit of Romans 5:1,5, living the reality of zeal in terms of patience and persistence. They must suffer the presence of obstacles to their goals, take heart in the struggles they meet, and develop a sense of humor that will keep them from b-solutizing any aspect of their task. The brothers, giving every calorie of energy to their task, will live in the hope which is born of worthwhile effort. Finally, the zeal which sustains a group of Christian Brothers must develop a sensitivity to the real needs of the poor in their midst: that they might burn with a zeal that is salvific for men. Unknown to them will be de-structive fanaticism or self-aggrandizing complacency. Conclusion Such is a suggested model for understanding the broth-ers and their being-together. Unless religious operate out of some such corporate understanding; unless they ac-tually do act with an impact that is at once local, regional, national, and international; then there seems to be little justification for the life style they have chosen. + + ÷ vOLUME 29, 1970 CHARLES A. SCHLECK, C.S.C. Community Life: Problematic and Some Reflections Charles Schleck, C.S.C., lives at 2300 Adeline Drive; Bur-lingame, California 94010. REVIEW FOR RELIGIOUS The problem of community life in religious institutes today is beset by many different factors both those of an environmental and ideological nature. There are first of all the conflicting currents of pressure with which man is faced in our contemporary societyA There is, for example, the problem of mobility, the fact that men can and do move around much more quickly than before, from one job to another, from one profession to another, from one place of residence to another. There is the consequent "need for change" which this very fact of mobility can easily cause. And very often connected with this, and fol-lowing from it, there is the experience of solitude or loneliness, plus the consequent uneasiness which this causes, not to say anxiety and anguish. There is the pro-found need for love and acceptance, and men are willing to do almost anything in order to get this. At the same time we find the presence of fear, the fear of being ab-sorbed by the impersonalism of our society, the fear of being rejected by others, fears which account for the rather bizarre and defensive behavior of so many, and fears which also account for the profound superficiality and veneerness of the relationships which persons do have--even those relationships which are entered into as an act of protest against other interrelationships. So often our relationships today are often marked by many words, and the doing of many things together, but by very little real personal communication or communion-- of the kind which leaves us free and which leaves others free as well. Thus, many persons in our society today live in real 1See K. Jaspers, Man in the Modern Age, Doubleday, 1957; Marcel, Man against Mass Society, Gateway, Chicago, 1962. solitude, and this throughout their entire lives. This is due at least in part to the sociological uprootedness in which they are almost forced to live. Solitude is never more painful than in many of our larger cities where many complain that they can never be alone, and yet, in reality, are almost always alone, that is, without any real communication or communion of a spiritually and truly satisfying nature. There are others in our society who are psychically incapable of being alone, or of recollecting themselves, or of becoming aware of their true sitnation in the world. Life outside a crowd is for them untolerable, so untolerable that they feel a kind of a pressure or com-pulsion to do everything that everyone else is doing, especially those persons or those groups with whom they identify socially. Thus their frequentation of the same bars, or theaters, or dubs or discotheques and so forth. It is not that they really desire these things necessarily, but they simply must do them because of their need to be "with people" and their fear of being alone. Yet for all this frequentation and for all these encounters, there is little or no real profound and personally satisfying com-munication or communion, whether there be the com-munication or communion of man with man, or that of man with God3 Another reason for the problematic in community life today is the advent and current cult of the many insights into man given to us in and through the existential and personalist philosophies of our time. These teach us that there are three involvements that characterize the exist-ence of modern man who is bodily-spiritual. There is first of all the involvement of man in the world. Even man's knowledge of God comes from the world in which he is rooted by reason of his bodiliness. He cannot even be thought of in his total reality unless the world is also perceived or thought of together with him. In fact, even his redemption or salvation is connected with the world, because man is redeemed as a being-in-the-world, or a being involved in the world. In fact, it is through man that the whole of creation shares in the redemption and salvation. For sanctity or holiness which is the fulfillment of man involves not merely the offer of Christ but the response of man as well. Again there is man's involvement in community. He is quite aware that he is dialogical, that he is not simply a being-in-the-world, but a being-in-the-world-with-others, that he is a listener as well as a speaker. He does not stand alone in society; he stands always in relation to others in society. While he possesses his own personal and indi-vidual natnre, and this in a unique way, still he cannot =See Ignace Lepp, The Ways o] Friendship, Macmillan, N.Y., 1966, pp. l,gff. ÷ ÷ ommunity " Li~e VOLUME 29. 1970 ~. A~ Schteck REVIEW FOR RELIGIOUS develop his nature or his person alone; he can do this only in and through the human community, that is, through other human persons. He sees his environment and his becoming and development, as intimately linked up with presence, the presences and influences of other persons, or with the interactivity of many interpersonal relationships. If man has selfhood, he is given this so that he may encounter other human persons who by their presences and interactivity will contribute to his whole-ness and personal fulfillment. No man is an island; and if his personal talents and capabilities are to unfold, if he is to become himself, completely this person which at first he is only potentially, if he is to become uniquely and personally creative, then the unique powers and gifts he has must be awakened .and stimulated to growth through the presence and interaction of others. And thirdly, there is man's involvement in history. There is not one moment of his life when man can be said to possess his own existence fully. What he is now, he became as a result of his past, and it is what he is now --including this past--that leads him on toward the fu-ture, a future to which he is even now already reaching out. Thus, every human life bears the stamp of outside forces, even though it is also internally being shaped by God and by the individual himself. Man's being and person are being shaped not bnly by the apparently autonomous forces of God and himself but also by the coexistential forces of his living moment, those of the hu-man community in which the forces of history are accu-mulated. While man's decisions are free, they' are not made in any kind of vacuum. They have their roots in the soil of human society and its history. And this means both the past and the future as well as the present, since the past and the future enter into our here and now de-cisions to a great extent, greater than many of us imagine. Man lives historically or in history, and he is involved very much in the ebb and flow of history. In short we find many currents impacting on man and his situation in the world today, currents that almost force themselves on us in spite of ourselves. There is the emphasis on personalism, the search for personal fulfill-ment or happiness, the need for independent and respon-sible action, the insistence on the primacy of the person over the society--at least when this is considered in its form of institution or organization--which is considered as being at the service of the person. There is the em-phasis on fellowship, on the sacramentality of our brother, on brotherhood in the sense of togetherness, collabora-tion, teamwork, complementarity, mutual enrichment, or completion, through interpersonal relationships and ac-tivity. There is the preoccupation of modern man with the "world" and the need for religious who are trying to be fully human and Christian to enter as completely as possible into all that is human and can be consecrated to God. The world is our world and we hold a serious responsibility in reference to what it is going to become, and we hold this in communion and cooperation with each other. Therefore, we must be involved in the world and in the human community--in order to become per-sons ourselves and in order to help shape the destiny of man in history, in order to help others become persons themselves.3 Still another source of the problematic regarding com-munity life in religion is the manifold way in which the expression "community" is understood by different per-sons today. As we find in so many other areas of human relationships, our problem often becomes a linguistic problem--we use the same word and yet we do not mean the same thing. The theologian or canonist will mean one thing by the word "community" whereas the sociologist or the psychologist might mean something quite distinct; and possibly the cultural anthropologist might mean something different from all these. And then again, dif-ferent theologians or different canonists, or different so-ciologists or different p?ychologists or different cultural anthropologists might mean different things by the same word. What the theologian refers to when he uses the word "community" within the sphere of his science is a group or corporate entity that we know and regard in and by and through the light of faith, or a community or group that is established and built on a faith vision of one kind or another. What the canonist will mean by the word "community" is a group of persons that lives together following certain norms or laws established by the com-petent authority empowered to establish those rules and regulations. Yet a psychologist or a sociologist would be speaking of something entirely other, of a group of per-sons or an association of persons viewed according to the norms and principles of the behavioral science which they represent. For a good number of psychologists, the word "commu-nity" would refer to a group of persons whose quality and depth of interpersonal relationships would establish them in some kind of communion of unity, personal unity or unity and communion of persons. Thus, they would stress the sacredness of the person, his need to be ful-filled within an expansive and free community. They would stress that persons are ends in themselves, im-portant for who they are as well as and even more so 8See Otto Semmelroth, S.J., The Church and Christian Belie], Deus Books, Paulist Press, N.Y., 1966, pp. 81-3. + + + Community Life VOLUME 29, 1970 ÷ ÷ RENEW FOR RELIGIOUS ~536 than for what they do. They would stress that a diversity of works and personal talents is a good thing in a group, precisely because this variety evokes the actualization of the full range of the human potential which exists within the group and because it also creates the possibility for adaptive changes within the group enriching its total view and being and action. They would also stress the fact that the insights of the person-members serve the community, that personhood is a process, a reality that is not achieved simply in virtue of existing together, but rather by personal exchanges, the kind that imply ac-ceptance of change within the persons "and also a realistic knowledge and acknowledgment of human fallibility. They would emphasize that self-revelation and accept-ance of others, far from working to the destruction of the unity of the group, enhance both the person and the group or community as well. In fact it is these very things that provide the basis for continuing growth in under-standing and love on the part of the various members of the group. The sociologist would be concerned with community within the framework of group formation and operation. He might tend to emphasize the professional and the adult relationships of the members and tend to look at the group in terms of its ability to carry out goals and ob-jectives with some kind of e~ciency. Or he would tend to emphasize or look at a community as a social group phenomenon which identified or did not identify with this or that value system. For example, among the many distinctions which sociologists have made to clarify the social reality of "community" was the introduction of the notions of "gemeinschaft" and "gesellschaft." The first term refers to a community in the sense of a communal collectivity based on diffuse emotional attachments exist-ing between the members. The second term refers to a communal collectivity that rests primarily on the con-scious choice of specific objectives on the part of the membership. This division might approximate what we often call a division of community into a community as home, and a community as service organization. The sociologist is often far more interested in the second kind of "community" than in the first, that is, in the associational community or "gesellschaft" than in the emotional community or "gemeinschaft." Affective rela-tionships are and will indeed remain important to the sociologist, but he does not see them as constituting the totality of human existence, that if they did, they would soon lead a community to becoming dysfunctional or non-functioning, reduced to a kind of love-in experience or amateur group therapy unit rather than an adult associa-tional group having specific objectives. He would see that in some circumstances the affective relationslfips and the constant search for these on the part of a group would simply tend to desu'oy effective performance on the part of the group and to render their associational objectives impossible or difficult to achieve. He would stress that there should be organic solidarity in the membership of the group, and this such that there would be more than mere juxtaposition, but rather an interdependent divi-sion of labor, the key to which would be not that diversity in which each part goes its own way, but that kind of diversity in which each part is deeply concerned with meaningful exchange and for the good of each part, but for this good in reference to the good of the whole. The sociologist is very much concerned with preserving the sovereign demands of the common good together with the dignity of the person. To employ a rather practical example: A sociologist would see that in the case of liturgical experimentation by different groups, this should be concerned with the functional or service con-tributions which this group is making to the larger whole, and not with its own personal wishes or the indi-vidual affective relationships which exist ~znong the cele-brating group. He could easily accept the principle of a pluralistic liturgy based on the notion of vocation or profession, in which each societal role and its contribu-tion to the life of the totality would permit diversity and " yet stress organic solidarity, for example, a Mass for pro-fessionals, for factory workers, and so forth. But he would also tend to consider that it is a fruitless task on the part of liturgists in their attempt to achieve togetherness in the liturgy to try to define their problem in terms of supernatural charity becoming translated into human emotion. A person need not feel affection for another in order to have charity toward this other person, nor need charity always express itself in a social relationship which is defined as affective. Christian love may impel a man to lend a helping hand to another, but this is quite an-other phenomenon than that of holding hands for the sake of holding hands. Though the temptation to unite these two forms or expressions is very great by reason of an appealing and yet rather false idealism, liturgical forms must respect the fact that this equation is fre-quently impossible. The good Samaritan did not form an I-Thou relationship with the man who fell in with thieves, at least if we accept this according to the terms of some psychologists. He bandaged his wounds, put him on his pack-animal, took him to an inn and gave the inn-keeper money to cover the expenses, and went on his way.4 'See R. Potvin, "The Liturgical Community: Sociological Ap-praisal," in Experiments in Community, Liturgical Conference, ÷ 4- Community Li]e VOLUI~IE 2% 1970 4. To further complicate the linguistic problem or the problem of and in communication, the word "apostolic" has also undergone an evolution in meaning. In the New Testament it involved two elements: (1) a kind of juridi-cal element, that is, a commissioning by Christ for some form of leadership in the Church; and (2) a kind of charismatic element, that is, a vision or experience of the risen Lord. The word "apostle" and its corresponding adjective were more or less limited or concentrated on a certain well-defined group of persons in the first genera-tion of Christian history. Gradually, however, the word took on other meanings. It referred to what could be traced back to the Apostles, for example, their writings, their doctrines, their traditions, and so forth. It was later on extended to refer to the Roman See, the Roman Pon-tiff, and finally to the Roman Catholic Church described as the "apostolic Church." Later on in the Middle Ages the word "apostolic" was used to describe a life or life style that was conformable with that instituted by the Apostles of the primitive Church. Thus the monks were Wash. D.C., 1968, pp. 90-3. "Many people use the word community to imply a group welded together by affective bonds, a love-in whereby emotional attachments are generated and maintained. Christian community and the cultic symbols which surround the eucharistic feast should not be reduced to a notion of community with affective overtones . It is unfortunate that the word com-munity and family should be abused as much as they are. The problem is not simply one of definition since the meaning of the words can and does differ in various contexts. The confusion re-sides in the arbitrary conjunction of the elements of one meaning with those of another, and in not realising that they are often mutually exclusive. The end result is frequently little else than stagnant unrealism which precludes the understanding of the social and spiritual realities which are being discussed. Thus the totality of the community of God's people is not a community in the strict sense of the word. Its unity is not the unity of affective homogeneity. It is not emotional attachment nor that of primary, deep, total relationships between people. It is not the unity which arises from the sharing of common territory--all contemporary definitions of community. These exist within the community of the faithful, but they are not that community, nor can their characteristics be at-tributed to it as such. In fact we are in the secular city of God and we have moved from a tribal unity with its kin-like bonds to the unity of the technopolis. As Harvey Cox suggests, there is another alternative to Buber's dichotomy between an I-It relationship and the I-Thou encounter. It is the I-You relationship which is at the base of the secular city. The unity which is characteristic of the contemporary world is a functional unity of diversity whereby people are of service to each other, and one which can be devoid of affecfive connotations, which at times must be devoid of such personal overtones if the common welfare and the 'interests of our fellow men' are to be achieved. Sociologists would say that such unity is based primarily on associational and not communal rela-tionships. In other words, it is not necessary that the baker know personally and like the plumber for the two to be of service to each other. It is even conceivable that if they did their mutnal service might be less efficient." thought to be living an apostolic life by reason of their practice of the common life and preaching. And they were said to be living in conformity with the first community in Jerusalem. While it is true that these elements--com-mon life and the ministry of preaching--were found in diverse ways in different groups, so long as these two ele-ments were in some way present, the group was said to be living the apostolic life. In the sixteenth century the word was again slightly modified. It began to refer to those persons or groups of persons who were sent by the Church to preach the gospel and to live or practice the virtues which the fulfillment of mission entailed. It was not so much a question of their imitating the life of the Apostles, but rather of participat-ing or sharing in their mission. Even semi-cloistered nuns spoke of themselves as having the "apostolic" spirit, cause they participated in the spirit of the apostolic mis-sion, namely, the redemption of mankind. Finally, the word "apostolic" received another altera-tion in recent times. With the advent of Catholic Action, the laity was said to have an "apostolic vocation." It would seem to be this use of the word "apostolic" that brought into being its highly "quantitative" aspect. Some persons were said to be more apostolic than others. Some works were said to be more apostolic than others. And finally some groups and' even religious institutes were said to be more or less apostolic than others depending upon the degree to which they engaged in external works. Under Plus XII an attempt was made to correct some of the inadequate implications of such a use of the word. He spoke of completely enclosed communities as leading a life that was essentially and wholly "apostolic." Thus the word "apostolic" would seem to admit of several essential elements, one ontological--a life that is con-nected with the inner life of the Church, with the life of agape or charity; and the other phenomenological--the various concrete ways or expressions in which the life of agape or charity can be expressed and mediated both in being and operation by persons, or groups, or even re-ligious communities. While we should be able to distin-guish one or other element in the word "apostolic," it would seem to be the wiser thing not to dissociate them from one anothbr, or dichotomize them in our practical attitudes. This could easily give rise to a triumphalism of one kind or another, contemplative or active, and both of these could simply establish more snob clubs in a Church where we already have enough. This linguistic problem or problem in communica-tion is not limited to the area of community. We find it existing in many other areas today. In regard to the area of family planning, for example, during the years in 4- 4- 4. Community lilt VO~UM~ ~, ;~o C. d. $chleck REVIEW FOR RELIGIOUS ~40 which the papal commission met, it was quite obvious that there were problems, and serious ones, involving the use of language and words and expressions. Words used were the same, but the ~neanings and emphases, the cate-gories and selective placement of values connected with these words, were extremely diverse.5 This linguistic problem is a real problem. And it would seem to me that because we do not spell out the exact and rather well-defined limited idea or meaning which we have in using the word "community" we come to the rather quick and open conflict concerning the idea of "community" which we experience today. An approach, for example, that would be primarily sociological would easily emphasize an aspect of community or group asso-ciation that is the object of the science of sociology, and it would tend to emphasize the tools and instruments which this behavioral science normally employs. The same would be true if a psychologist Were to approach the same problem. Yet the theological dimensions of community, and the theological presuppositions of com-munity life within a religiously motivated group of per-sons, or a group which faces community with the back-ground of a faith vision, for example, sin-redemption, the ambiguity of man in the world, the manifold dimen-sions of the evangelical counsels, and so forth, might be ignored, even perhaps purposely or intentionally; and this, not because of any hostility toward these dimensions on the part of the experts involved, but simply because these dimensions might not be the specific area of con-cern or competence of a psychologist or sociologist. Yet the practical impact of this presentation could bring about a rather different net result than would be proper or correct; it might bring about a primacy of an entirely different value system as far as "community life in a re-ligiously motivated and assembled group" than should really be the case. The fault would not lie with the sciences or the experts in question, if and when they operate within the limited and specific sphere of their competence, but in the imperialistic attempt on the part of any one of them to make itself or himself supreme where and when it or he is not supreme. The same thing would be true in the case of the Scripture scholar or theologian if they attempted to pronounce on some topic or point which was a point of these sciences and not neces-sarily that of revelation. Thus, there are many complexities within the total understanding of "community life in religion," many of which are perhaps approached much too facilely and ~ See Donald N. Barrett, "The Sociology of Religion: Science and Action" in Sociological Analysis, Winter, 1967, pp. 177-8. without much depth of insight as to the real subtleties of the problem. There are theological or revealed dimen-sions of the idea of "community" which would show that the call to community is not really something special in the sense of unique to religious, such that only they are called to express this reality. All Christians are called to express it, even though not all are called to express it within the framework of associations such as religious are called to be. Moreover, this Christian approach or re-vealed approach to community would show that the Christian ethic gives to already existing human relation-ships new dimensions and exigencies by transforming them through a new specifically Christian basis: the life of the Pneuma of Christ. Secondly, there are other dimensions besides the re-vealed one. There are the behavioral dimensions men-tioned above, sociological, psychological, cultural, and so forth. And finally, there are juridical dimensions in-volved in the notion of "community," that is, certain legal requirements or dimensions established by the agency which gives a group its status, public or civil or ecclesial. In the case of religious communities of public vows, we are told that they are by definition stable forms of life, or stable life styles providing their membership with an organized way of living the evangelical counsels. And thus it is quite reasonable to expect that there would be in their case juridical dimensions to establish and as-sure this stability. This note is referred to in the Per[ectae caritatis and in the sixth chapter of Lumen gentium as well as in Ecclesiae sanctae. By reason of the religious community's being a public and official organ of the Church-sacrament, the hierarchical element of the Church gives it something of the incarnational structure and composition which the Church itself was given by Christ. It is for this reason that the hierarchical element of the Church approves not merely the soul or the spirit dimen-sion of a religious community's life style, but also the fundamental delineations of its body expression or its bodiliness--this for reasons of distinction, and comple-mentarity, organic solidarity, and related identity. The reasonableness of this juridical dimension for publicly approved religious institutes or communities does not mean that the counsels or a life dedicated to Christian service cannot be lived outside such a framework, or within a community or association of persons having no official or public approbation. Such groups have always existed in the Church historically, either by choice of the persons themselves who did not want any such approba-tion for one or other reason; or by choice of the approv-ing agency or arm, estimating that such a group or groups 4. 4, 4- Community Lite VOLUME Zg, 1970 541 REVIEW FOR RELIGIOUS do not have that degree of stability which they feel war-rants public approbation, at least for the time being.B These are only some of the factors involved in the problem of community and in the problem of man in community, of man looked at in the totality of his personality and condition. It is a problem that will never see any completion or perfectly satisfactory solution. But it would seem to the present writer that many of the problems or at least some of them which religious com-munities are facing today in their desire for renewal could better be resolved by a more clear-cut understand-ing of just what the problem is, or better, just where the sources of problematic lie. Then there must be a re-assertion of certain ideas, especially those of a theological nature, which are involved in the establishment of a community that gathers its members together for religious motives or purposes, those revealed within the Scriptures. In the expression "religious community" the adjective "religious" is just as important as the adjective "rational" in the expression "rational animal." And while it is true that this adjective does not describe all the dimensions and complexities involved in those associations of persons which we call religious institutes or communities, it does point to that dimension which distinguishes these kinds of associations from other kinds not based primarily on religious motives; Consequently, in the remainder of o This does not mean that one may not question the advisability of certain decisions regarding disciplinary and other such matters, for example, the current questioning regarding the legally im-posed uniform pattern for all apostolic institutes. Seeking a greater flexibility in the new legislation for the application of the particu-lar charisms of each institute is one thing; operating as if this were already an accomplished fact, without asking the permission to ex-periment contrary to the Code where this is requested by the compe-tent authority, and thereby facing authority with a fair accompli is quite another. If modern man claims to be so mature, it would seem that the presence of courtesy should be more present today than before. At times one wonders whether this is true. ~ In one of his weekly addresses the pope referred to one of the problems of our times as the phenomenon of anthropocentric reli-gion: "Religion must be by its very nature theocentric, oriented toward God as its first beginning and its final end. And after that toward man, considered, sought after, loved in terms of his divine derivation and of the relationships and duties which spring from such a derivation . To give in religion preeminence of humani-tarian tendencies brings on the danger of transforming theology into sociology, and of forgetting the basic hierarchy of beings and values. I am the Lord your God, and Christ teaches: You shall love the Lord your God. This is the greatest and the first command-ment . It should not be forgotten that to let sociological interest prevail over the properly theological interest can generate another dangerous difficulty, that of adopting the Church's doctrine to hu-man criteria, thus putting off the intangible criteria of revelation and the official ecclesiastical magisterium" (Address of July 10, 1968, Documentary News Service, Oct. 28, 1968). this article I would like to consider some oI the following areas: the nature of community life in religion, its pur-poses, and its ability to be expressed in different ways. The Nature of Community Life in Religion The early Church looked upon its community life as the expression or actualization of the commandment of Jesus--"That they may be one as you Father in me and I in you, that they may be (one) in us." s The very nature of community life in religion demands not just a juxta-position or lining up of persons; nor does it refer merely to a group that has come together for professional serv-ices of teaching or health care or social work of one kind or another. Nor does it refer to a group of merely naturally compatible personalities, or to persons who are forced to live together by reason of some kind of juridical or legal system of incorporation. It implies, rather, a community that has for its model and image the mystery of the Most Blessed Trinity. There we find per-fect oneness and perfect relationship, and yet also, perfect distinction--all of which are essential to constitute their mystery and meaning. The theological notion of community life is aimed at far more than the establishment of a herd mentality, or a common status in reference to material goods, "or to a rule or to certain visible interpersonal relationships estab-lished on certain natural grounds, even though these are in no wise to be excluded. It implies far more than mere interest groups living together, such as teachers or nurses or social workers, even though any one or several of these aspects might be found in community living, at least to some extent. Community life in religion demands that the members of the community live with each other in religion as the Father lives in community of life with His Son and with the Holy Spirit. It asks that the mem-bets of the group show clearly that the charactoe or~sucally Christian commandment of fraternal ~hariotry agape which is the end of the New Law reflects" or corresponds with the characteristic dogma of our Cl~ristian faith, the mystery of the Most Blessed Trinity. For a religious com-munity is one that is constituted or created by agape, in agape, and for agape. And agape is God's love shared in or participated in by men, and becoming operative in reference to other men. Agape is intimacy with God and with other men as God would love them Himself. It sur-passes purely natural sympathies, and dominating or in-stinctive antipathies, making us see other men as sons of God, sharing the divine good with ns and called to share in the society of the elect with ourselves. Agape makes us "Jn 17:20-1. ÷ ÷ ÷ Community Lile VOLUME 2% 54~ ÷ + + C. A. $chleck REVIEW FOR RELIGIOUS regard the next person not as a stranger but as our brother, as part of ourselves, as one who is united to us by divine life and whose good we desire as we do our own, good. The Purposes o[ Community Life in Religion Coming to the purposes of community life in religion and viewing them within the framework of revelation, we find that there are a number of objectives which it tries to realize. Not all of these are equal, nor are they all found in exactly the same way .in different religious institutes. Briefly they would seem to be reducible to the. following: liberating or ascetical, charismatic, and apos-tolic. The Liberating or Ascetical Dimension The liberating dimension of community life in religion is quite evident even after only a short experience of living with others. We are quite aware that even in spite of ourselves, it does strip us of much disordered self-love which is at the root of all sin. It provides us and almost forces us to practice the various expressions of real agape, real faith, and real hope in its daily human expressions: Love is patient, love is kind, love is eager but never boast-ful or conceited; love takes no pleasure in other people's sins, but delights in the truth. It is always ready to ex-cuse, to trust, to hope, and to endure whatever comes.9 The common life, in all its demands, acts as a marvelous means for self-giving and opening oneself more and more to and onto others. For most religious it is in practice the most constant occasion they have for personality build-ing, for self-denial, and self- and social-integration that lies at their disposal within the religious life. And this is true not merely in its domestic aspects, that is, in sharing work in the house, or recreation, of life within the frame-work of the religious residence, and common prayer in its various forms, but also in its service aspect, that is, in the common enterprise of the group.10 Community life in religion asks for collaboration with others in an operational community, such as a school or hospital or possibly a more loosely structured apostolate, such as social work. It usually involves a community in which the members have to fit together for a common work. This often means doing some things that one does not always like doing. It also involves that one be pre-pared to face the likelihood that often there may not be the exact kinds of diversions, distractions, ~'elaxations, and so forth that one would especially like. There are ~ I Cor 14:4ff. 1°See J. Coventry, S.J., in Religious Formation, Blackfriars, 1963, "Modern Individualism and Comxnunity Life," p. 37. reasons for this, other values which the community is at-tempting to give witness to: for example, eschatological values, Christological values, ascetical values, ecclesial values, those which are in keeping with the community's total mission within the Church. This ascetical or liberating aspect of community life forms part of the community's witness to the death-resur-rection mystery of the Lord. It witnesses to the fact that persons of different backgrounds, training, intellectual and social capabilities, can still live in Unity and commu-nion, in fact are called to li#e in unity and communion, and this in Christ and through Him, not primarily be-cause of mutual compatibility, but because they are called by the same agape and molded by the same agape. Con-sequently, religious are not entirely free---eVen though they freely accept this limitation of their freedom with the frustrations that this is inevitably going to mean--to reshape or arbitrarily modify their situations, seeking out the most congenial possible local community or select circle of collaborators. Such an approach to community life in religion is like matching blood types and would be just about as evangelical and gospel-motivated. Now in saying this I do not wish to give the impression that some of the attempts being made to establish smaller living groups is opposed to the gospel. It can be a good thing, especially when the motives are very much in keep-ing with the gospel values, a better image of poverty, a better spirit of personal and communal prayer, in short, if the motives are primarily for the establishment of a better religious atmosphere, and this not merely as a kind of an unfounded dream, but as a realistic probabil-ity. Moreover, such a group could provide for a better. sense of belonging. But here we must question the forma-tion of small fraternities among religious which are based primarily and almost exclusively on other values, socio-logical and psychological. The writer would still wager an educated guess that ev

This note provides a general background of the main features of labor regulation in the Middle East and North Africa (MENA) and benchmarks them against international best practices. The note compiles information on available labor laws and other legal acts concerning employment protection regulation. Within the broader scope of labor regulation, and in order to assure regional comparability, information collected focuses on key issues in the labor law associated with commencing or terminating employment and during the period of employment (including maternity benefits). The main sources the data are the World Bank doing business 2010 and International Labour Organisation (ILO) databank. This note is a tool to provide policymakers and international organizations with a regional diagnose of how labor regulation affects labor market outcomes in MENA and inform client governments about strategic approaches to employment creation through labor policy and reform. This activity comes as a response to regional priorities in the context of the Arab World Initiative (AWI). One of the six strategic themes of the AWI focuses explicitly on employment creation as a top priority. Part of the World Bank's mandate under the AWI is to inform client governments about strategic approaches to employment creation through labor policy and reform.

Arguing that a relatively high cost of deposit insurance indicates that a bank takes excessive risks, this article estimates the cost of deposit insurance for a large sample of banks in 14 economies to assess the relationship between the risk-taking behavior of banks and their corporate governance structure. The results suggest that banks with concentrated ownership tend to take the greatest risks, and those with dispersed ownership engage in a relatively low level of risk taking. Moreover, as a proxy for bank risk, the cost of deposit insurance has some power in predicting bank distress

The Mercury June, 1893 ADVERTISEMENTS. IRailroafc "The "Royal 'Route" /Viu^rc and ^rfc C°1s^^Vato^y. Chartered 1850, offers Classic, Normal, Music and Art courses for Diploma and Degrees ; comprises three large brick buildings, situated on ;t beautiful eminence, a lovely campus, library, apparatus, hot and cold mountain water, steam heat, gas light, electric bells, a suite of rooms nicely furnished for every two or three students, music lessons on 1'ipc Organ, Reed Organ, Piano, Violin, Guitar, Mandolin, IJanjo, and Cornet. Lessons in Drawing, Crayoning, Pastel, China and Oil Painting. German and French languages taught and spoken. Special attention paid to Elocution and Voice Culture. Normal course with Diploma for teaching. Strict attention given to Physical, Social, and Religious culture. Kee Mar College is located in a most attractive, refined, and healthful city of 14,000 people. SEND FOR CATALOGUE AND JOURNAL TO Rev. C. L. KEEDY, A. M. M. D., President, Hagcrstown, Mel. 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B. # O If you are Going to the World's Fair— And we suppose you are— We desire to Call your attention To the Baltimore and Ohio Railroad, Because it is The Shortest Route From this section Of the country, And because it Is the most Picturesque and Historic. Its solid Vestibuled Trains from New York, Philadelphia, and Baltimore Run via Washington, Traverse the Historic Potomac Valley, the theatre Of the war between the States, and cross the Allegheny Mountains, 3,000 feet above The sea level. All through trains carry Pullman Sleeping cars. The rates to the World's Fair via the Baltimore and Ohio R. R. Will be very cheap, And the train service Will be unexcelled. The Baltimore and Ohio Has direct tracks From its station at Chicago to the World's Fair Grounds. Apply to Chas. O. Scull, General Passenger Agent, Baltimore, Md., if You desire to know More about this Great Route. ADVERTISEMENTS. iii Society Baboes flbri3e flfcebals Stationery The most successful designers of College and University Badges in the Country Estimates— -Designs on Application BAILEY BANKS BIDDLE Chestnut and Twelfth Streets Philadelphia, *Pa. iHary had a Little Lamb, (Stam> your Memory.) It's wool was all the go— We make it up in BUSINESS SUITS for S1 5.00 you know. These Custom-Wade Suits are popular throughout America — because they represent the very Quintessence of Nobby Dress, and are essential to every business man who cares one lota for economy and APPEAR-ANCE. Send us 6 cents in stamps, stating kind of gar-ment or suit desired, and we will forward you SAMPLES of Cheviots, Cassimeres, etc., Self-measurement rules and fashion plate. YOU DO THIS and we do the rest. Balti-more cheapest market. KEELER the largest custom producer. Full Dress Suits, Trousers, - - Frock Suits, • Overcoats, - - JOnN M. KEELER, 5 N. 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FICK1NGER, '94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL \V. KOLLER, '94. ROSCOE C. WRIGHT, '95. SUMNER R. MILLER, '95. Business Manager: BENJAMIN R. LANTZ, '94. Assistant Business Manager : CHARLES F. KLOSS, '94. T^n^.r-. f One volume (ten months), . . . . $1.00 lERMS-| Single copies, .15 Payable in Advance. AH Students are requested to hand us matter for publication. ' The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. eONTE/NTS. EDITORIAL, 55 CHARLES S. WOLF, 56 RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER, 57 THE PROGRESS OP MESMERISM, 58 AN EPISODE 59 SPECIALISM: ITS NECESSITY AND ITS DANGER, . 59 PROOF-READING—MENTAL AND MORAL, 61 PAPA H 's SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE, 62 COLLEGE LOCALS, 63 ALUMNI, 66 FRATERNITY NOTES, 69 ATHLETICS, 70 TOWN AND SEMINARY, 71 LITERARY SOCIETIES 73 E/DITO-RIAL. WITH this number of THE MERCURY, the lately elected staff takes charge of affairs. It is their desire to mirror faithfully the life and thought of the students of Gettys-burg College, and bring before them in read-able form the doings of each month. Such work, however, calls for the heartiest co-opera-tion of the student-body. We, therefore, ask you for your willing help and for contributions to its columns. Remember that THE MER-CURY is the true representative of the college, for it alone stands for the interests of the students. * * * IT is of peculiar interest to us, who are train-ing for active work in the world, to know just what sort of material the world demands. The idea is slowly dying a natural death that four years of Latin, Greek, and Mathematics will fit a man to deal with all the problems of life. Text-books and dictionaries contain ten times more knowledge on these subjects than the average student, but they are powerless to effect the solution of our daily enigmas. The world calls for more than that, it calls for men. Our learning is of no account to those around us, unless a man stands behind it. Character-is a prime necessity for a man, and here is the place to develop it, for the college is a little world with duties as real as those of the throbbing world about us. If we fail here when the test is applied, we are bound to fail when larger duties demand our attention. The world is a severe judge, and takes no excuses. We are weighed in the balance, and, if found wanting, the command comes : " Make way for a man !" To quote the words of Dr. Hulbert: " Men are in demand; not homines—animals 56 THE COLLEGE MERCURY. that wear pants—but viri, plumed knights, with swords upon their thighs," ready to battle for right and truth, and make the great world better. THE spirit of death seems hovering over our college. But a short time ago we were called upon to mourn the loss of one whose college days were nearly over, Charles Wolf. Then came the announcement of the departure of the College Treasurer, Alexander D. Buehler, a man full of years and honors. And now again we have to bow to the will of that dread power, giving up one whose whole life lay before him filled with the glorious promise of highest achievement. Sumner Roscoe Miller, a member of the Sophomore class and one of the editors of THE MERCURY, died May 30th, shortly after the hour of noon. His illness was of a short duration, and the end came unexpected, swift and terrible. Just the day before his death, all reports spoke of speedy recovery, but now such.hope is vain—his health has come to him in a happier land. But words fail the writer, and the task of telling the story of that bright life must be left to a calmer mind and a quieter heart. Grief, deep and sincere, is in the hearts of all his fellow-students, and words are slow to come when the heart quivers in pain. IN days of old, when the burden of thought was turned to things heavenly, a common belief was expressed in the words of the adage : " Cleanliness is next to Godliness;" but now that the minds of men have deigned to descend from their lofty flight and take an interest in human affairs, the thought implied finds better expression in the changed form : " Cleanliness is next to manliness." Refer-ence is made to this in order that the careless-ness, so prevalent lately, may cease, and that the rubbish which litters the campus may dis-appear. It is to our interest to appear neat and tidy to the visiting world and the Faculty. We are judged by what is seen of us, and we naturally desire favorable judgment. But to obtain such judgment we must do something worthy of it. Let us, therefore, respect the request made of us, and rid ourselves of waste matter through the proper channels. If we respect the wishes of others, we have more chances of having our own respected, and more right to claim consideration for them. * * IN the editorial concerning the glee club, which appeared in the last issue, it should have been stated that the club was granted permission to be absent from college for sixteen periods. The reason that they were not allowed to give concerts away from college this term is owing to the fact that the time granted was exhausted last term. CHARLES S. WOLF. CHARLES STORK WOLF, son of Rev. Dr. and Mrs. E. J. Wolf, was born in Baltimore, Md., December nth, 1873. He was named for and baptized by the late il-lustrious Dr. Charles Stork, and it would seem that there was transmitted to the child the same gentle and charitable spirit of the sainted man whose name he received. In his second year, he removed with his parents to Gettysburg, and resided here until his death. He began the work of his education in the public schools of this place, and was graduated from the High School with the highest record of his class in June, 1887. The following Sep-tember he entered the Preparatory Depart-ment, where he remained for two years, and entered the Freshman class in college in Sep-tember, 1889. Three years of his college life had passed and the day of his graduation was at hand, when, on April 26th, he left home to spend a few days in New York city, at a con-vention of the Sigma Chi Fraternity, of which he was a faithful and devoted member. He returned home on the evening of Saturday, THE COLLEGE MERCURY. 57 April 29th, happy and apparently in excellent health. The next morning, however, he be-came sick, and after an illness of little more than forty-eight hours, he died at 6.15 o'clock : on the morning of Tuesday, May 2d. Such are the facts connected with the brief life and sudden death of Charles Stork Wolf- He was a gentle, amiable, happy boy, scatter-ing smiles and sunshine into the lives of all with whom he came in contact. His nature was beautifully childlike in its tenderness and simplicity; his character was pure, noble, and upright. In his home he was an example of filial respect and brotherly love; in his frater-nity he was the type of loyalty and devotion ; in his class and the whole college community he was loved by all and hated by none. Among the citizens of Gettysburg he had a smile and kind word for all, knowing no dis-tinction of high and low, rich and poor; and beyond the limits of Gettysburg his friends were numbered by the score. His death came just at that period of transi-tion when the youth is passing into the man. The arena with its activities lay just before him, and in a few months he would have met the world, and dared the decrees of fate. What the future held for him we cannot say; if the boy was prophetic of the man, we believe his life would have added blessings to the world and benefit to the race. From child-hood his heart had turned longingly toward the work of the ministry, and it is not for us to predict what words of sacred eloquence and deeds of Christ-like love would have been his, had he lived to carry out his purpose. It is sufficient for us to know that God needed him and his service in some foreign part of his great universe, and that the bright boy, who so recently moved among us, still labors and loves in a broader and better life in the presence of his Father and his God. W. K. D. the death of a member of the active chapter. As we con-template the death of our young and beloved brother, Charles Stork Wolf, involuntarily we bow and say, " Truly death hath all seasons for her own." The very type of youth and health and happiness, he walked among us only a few days ago, and the thought of death was never associated with that bright face and manly form, but in a twinkling of an eye the summons came and he was taken. Charles Stork Wolf was a youth of rare and enviable qualities. His nature was bright, genial, and affable; his character pure, upright, and noble. Cheerful smiles, gentle words, and kind deeds were his constant companions. In his home he was a loving and obedient son and a kind and gentle brother. In his friendships he was true, sincere, and faithful, and in the world at large he had a heart of love and charity for all men. Only the garlands of friends rest upon his newly-made grave, and from no heart rises the curse of an enemy to distract the peacefulness of his slumber. In the death of Charles Stork Wolf, Theta chapter of the Sigma Chi Fraternity has suffered a sad and heavy loss. He became a member of the chapter early in the present col-legiate year, and during his membership his devotion to the White Cross and its interests was constant and memorable, and new lustre has been added to the emblem by his pure and unselfish life. As we gather in our chapter lodge it is hard to think of him as a " silent Sig," but the vacant chair with its drapings of mourning, the longing for " The touch of a vanished hand And the sound of a voice that is still " are sorrowful reminders of the truth. Our hearts are filled with sadness, for in the years to come we shall miss his hearty hand-shake, his cheery laugh, his happy ways. Resolved, That the chapter lodge be draped in mourning for a period of thirty days, Resolved, That a copy of this action be sent to the family of our deceased brother, spread in full upon the minutes, published in the college publications, and the Sigma Chi Quarterly. ED. W. LOUDON, CHAS. W. HUMRICHOUSE, FRANK S. LEISENRING. FRATERNITY RESOLUTIONS. 1'or the first time in the almost thirty years of its existence "as Theta chapter of Sigma Chi been called upon to mourn RESOLUTIONS ON THE DEATH OF SUMNER R. MILLER. WHEREAS, God in His all-wise providence has seen fit to summon from our midst our dearly-beloved friend and class-mate, Sumner Roscoe Miller; and WHEREAS, In his sad and unexpected death the class of '95 has lost a most talented and devoted member, and the ' ministry a most promising candidate ; therefore be it Resolved, That while we bow in humble submission to the will of Him " who doeth all things well," yet we deeply mourn the loss of him who, by his manly character and Christian conduct, had endeared himself to us; and, 58 THE COLLEGE MERCURY. Resolved, That in him we have lost one whose place can never be filled, and whose memory will ever be cherished, not forgetting that our irreparable loss is his eternal gain; and Resolved, That,as an expression of the sincere sorrow which we experience on account of this mysterious act of God, we extend to the bereaved family and friends of our departed classmate our deep sympathy; and Resolved, That a copy of these resolutions be sent to the family of the deceased, and that they be published in the College journals, Church papers, and The Millersburg Sen-tinel, E. H. WERT, W. H. FELDMAN, W. A. KUMP, W. D. MAYNARD, R. C. WRIGHT, Committee. THE PROGRESS OF MESMERISM. THE world to-day is alive with scientific investigators. Who will be the next to affix his name to the scientific roll of honor ? Such was the question that forced itself into the chemical brain of William Belshazzar Lutz but a very short time ago. Outside of compounding vile chemical mix-tures in the laboratory, the subject of mesmer- , ism has been the one absorbing topic that has occupied the mind of this gentleman for many years. Ofttimes when the bell in the tower would toll forth the silent hours of midnight, and when the rest of his college mates were wrapped in the sweet embrace of slumber, this devotee of science, with his face wreathed in smiles, would read how Joseph Smith, the great Mormon leader, had practiced the virtues of animal magnetism upon his credulous followers. Why not put this art to a more noble use ? Lengthy and deep were the medi-tations which followed, and many were the conclusions at which he arrived. His plans being formulated, the one great thing that re-mained to startle the scientific world with the results of his study was to make test of the same by practical experiment. Who should be the subject of experimentation ? This new and great difficulty now confronted him. The mesmeric ability of " Homer" Kloss, that lengthy man of antiquity, was well established. After mature deliberation, he resolved to give him a share of his confidence, and to make him the first and only partner in his mesmeric firm. These two worthy Juniors, the convolu-tions of whose brains are deeper than the teeth of a ten-foot ice saw, persuaded Freshman Carty and " Sister " Hedges to permit them-selves to be operated upon. Carty, whose will-power is remarkable, proved himself to be but a poor subject. " Sister " next seated him-self in the experimental chair, and Belshazzar, with a flourish of his hands that would have rivaled that of an Indian juggler, soon had his patient under mesmeric influence. The opera-tor softly whistled " Annie Rooney," and when the music had ceased the circus began. " Sister " performed all sorts of queer pranks. He washed his face with Sozodont. He jumped on the springs of Belshazzar's bed, and said he was riding in a Pullman palace car. He combed his hair with a broom, and put on a storm overcoat, saying that it was about time he had found his linen duster. He lathered his face with blacking, and tried to shave with a yard-stick. He imagined he was Bare's phonograph, and, when asked to hum a good old gospel hymn, he whistled " Reddy Get Your Hair Cut." He brushed his toe-nails with tooth-powder, thinking his teeth were at his pedal extremities. " Enough !" the brilliant operator exclaimed. "Now, gentlemen, allow me to remove the charm." His hands flew heavenward over " Sister's " face, but, alas, the patient only rolled his eyes and groaned. The operator was startled. Again he tried to break the spell, but a deeper groan and a more horrible rolling of eyes was the only result. The operator was unnerved. A third attempt was made, but groans and sighs that would have wrung the heart of any human being were the only response. The wildest alarm now followed. Never was there such consternation since the infernal fiends THE COLLEGE MERCURY. 59 were pitched over the " battlements of heaven." Belshazzar, naturally a religious man, gathered together all the busts of the immortal gods, and, having placed them on a copy of Clyde " Remsen's" Chemistry, prayed to each one separately. He besought Bacchus to pour some fire-water down his patient's throat and thus restore him. He tearfully asked Zeus to hit poor " Sister " with a thunderbolt and awaken him. He prayed Neptune to run his tri-dent through " Sister's " hair and electrify him out of his accursed spell. He prayed Apollo to shoot him with a golden arrow. He prayed jEolus to squash him with an Omaha cyclone. He prayed Vulcan to hit him with a brand new sledge-hammer, " but not too hard, dear Vulcan." He sought the aid of Juno, but Juno wasn't " in it." He prayed to Venus, but Venus said he had sported around the " Kee-Mar " girls, and she would have nothing to do with him. He lastly besought Minerva to grant him enough wisdom to restore poor " Sister," but Minerva did not look with appre-ciation upon the actions of such mortals as himself. Finally, in despair, he borrowed a new Columbian cent from his partner, " Homer," and, having placed it between his patient's teeth, he prayed that Charon might successfully ferry him across the hated river. But a greater surprise was in store for him. Belshazzar glanced toward the wall, and there an unknown hand was busy tracing, in bold hieroglyphics, the following terrible words: " Take him up town, set up the ice-cream, and get a Freshman to sleep with him." Only too thankful to follow some kind of directions, Belshazzar complied with the strange request, and the next day his patient was fully restored. Billy's scientific aspirations are now buried in the depths of the " Tiber." Like many other would-be scientists, he will eke out his exist-ence only as a disappointed and heart-broken man. But, what is still harder to bear, he has learned that the human heart is desperately wicked and deceitful above all things. The whole thing was a farce, for his partner was in league against him, and the joke was only brought to a beautiful termination by " Sister's " apparent innocence. " SUPER." AN EPISODE. He went to hear the phonograph, With her upon his arm ; He entertained her with his laugh, She with her eyes did charm. And when, the entertainment thro', They homeward took their way, They did not cease to laugh and coo, And much they seemed to say. She lolled her eyes, until her glance Beamed on his lovely face; And then, by some peculiar chance, Unknown to such a case, He turned and met those lifted eyes, And smiled his sweetest smile; For he did naturally surmise She loved him all the while. But next day, when the sun was bright, She, with those eyes of blue, Her lover had forgotten quite; For light made love untrue. Tho' in the dark she favored one, Yet, when it did come day, Round in the tennis-court she'd run And shout " Love thirty-Play." A. H. B., '96. SPECIALISM: ITS NECESSITY AND ITS DANGER. FIELDS of work, like fields of grain, look all green from a distance. In the general view, which is all that we commonly get of a science or an art, it is attractive, and like Hamlet we are apt to see the charms of each path so clearly that we are loth to choose one and forego all the rest. There is nothing more delightful than to take such peeps into the treasure boxes of knowledge as the maga- | zines afford. But not in such a way can one become the owner of a jewel or even tell the diamond from the paste. Yet it is often said that the periodicals are convenient forms in 6o; THE COLLEGE MERCURY. which to get the information that makes a " well-rounded man." Nothing more false! The well-rounded man is not the one who is symmetrical because of equal supcrficialty in all parts of his mind. For making a fine im-pression it is enough to converse about books which have been reviewed in the Pacific Monthly, but the habit is weakening to intellect and character. This is somewhat from the subject, but is a plea for the " man of one idea " over against the dead-level man of no idea. It is often said that a man never again knows so much as he did when he was a Senior at college, and it is because a man reaches the period then when he has just looked into the open gates of history, science, language and literature, and sees beautiful vistas of trees laden with ripe fruit. He has not yet learned of the labor of which he sees the result. He offers immense chunks of wisdom from what department you will, but after a while he begins to see that he was borrowing, and that he did not under-stand whereof he spoke. Then he wants to know something. One says to himself, I will pursue Science, and then decides that a life-time is too short for that, and says, I will learn Geology, and finding that too large, seeks to find the language of fossils. At last he begins to know something. Another will sacrifice all else to History, but how can he for himself find out anything when so much ground is to be covered ? He narrows himself to the history of Italy, but again he must take his knowledge second-hand, and finally, when he has become modest enough to confine himself to Florence or Venice, he says, this one thing I can know. And then a man becomes a power. Then he can be something more than a sponge, and leave a mark to show where he has been. Nature holds more truths ready for the dis-coverer than she has given up to Darwin. The world is learning fast, and it seems that it is learning so many new things that old tradi-tions cannot give way fast enough. Perhaps, j therefore, there will be a pause in religious in-vestigation until the Church can chew the large bite thrust into its mouth. But the energy will go into some other department. Deep dark-ness is all around us. Exploring parties go on in one direction until they are frightened by the distance they have come, then wait for the rest of men to come and occupy. Hut while they rest another party of specialists is en-larging the lighted area in another point, and so, by each individual working away at his one idea, the people get more light. It is surprising how much can be done in the knowledge of books by those who can give only surplus of time to them, if the study is specialized. Most of those who know why Shakespeare is the greatest poet that ever lived have read him from their youth up. He has been a companion of many men all through life. By giving themselves up to him, and growing into him, they have learned the secret of his greatness, have known him. What can be gotten from reading tons of criticism and ephemeral talk to compare with this intimate acquaintance with one or two great minds. By such specialization a man is developed. He reads literature as it ought to be read, namely, as thing inseparable from living, and not as a literary exercise. Hence he will be free from pretentiousness. One result of the other method is to tempt to a display of knowledge which is only on the surface. " Knowledge comes, but wisdom lingers." Objections are heard to specialism and specialists. It is said that those who give a great part of their time to either art or the pursuit of knowledge become self-absorbed, absent-minded, and egotistical. It ought not to be so. If it is the case, they are getting more than they can digest. They are apply-ing more to the surface than can be absorbed into the inner man. Ambition often drives the worker to this forcing process, and it can-not fail to have evil effects on his character. This, then, is a danger of specialism ; this is the abuse of the good thine. The man ought THE COLLEGE MERCURY. 61 PROOF-READING—MENTAL AND MORAL. to grow with his work. No matter how special his department, his acquirements ought to spread their influence through his nature j and leaven the whole. If, on the other hand, it takes the form of an outside excrescence, not only is it valueless, but also, as we are naturally more vain of the things we have ac-quired than of those we have by nature, the student fails to recognize it as a deformity, and feels pride in his borrowed glory. It is the old story of the peacock proud of his voice, j But this is only when conditions are abnormal. ' Healthy work on a chosen subject makes the mind broader, opener, greater in every way. It makes a man more capable of friendship and of higher feeling ; it raises the plane of his life. The man or woman who knows one thing has an anchor. He is no longer the slave of every doubt. He need no longer be a led-horse. He has some equipments for fighting the bat-tles of his own mind and for facing the ques-tions which assail every man. M. W. CROLL. TO the uninitiated eye, there is an air of deep mystery about the mutilated text and hieroglyphic margin of a corrected proof-sheet. The ranks of printed words have a grim and battle-scarred look, like a veteran regiment with tattered flags and ragged uniforms ; the gaps left by fallen comrades are not yet filled, and many of the survivors bear abiding marks of the stern conflict through which they have passed. The marginal corrections, in every variety of curve and angle, irresistibly suggest the bursting bombshells and bayonets keen of thrust which have wrought such havoc in the brave array. But these are only fancies ; and our supposed observer, being presumably of a practical turn of mind, soon seeks to discover a more intimate i relation between the text and the corrections —the casus belli, so to speak, which has occasioned this pitiless decimation of the soldierly ranks. A comparison of the marks in the text with those on the margin soon reveals the purport of the strange hieroglyphs, and the investigator sees how, by means of a few strokes and letters, omissions are supplied, confusions rectified, and intruders expelled, all with a view to the ultimate perfection of the text. A brief inspection will probably suffice to convince him that proof-reading is a very easy thing indeed. Yes, the typographic symbols of the proof-sheet disclose at least a part of their meaning without much difficulty to an intelligent observer; but to the mind of one who com-bines some degree of experience with his observation, the same lines and curves have another story to tell. To him they speak of that eternal patience which is yet not genius:— that patience which scans and scans again the printed lines, striving to detect the smallest error, until it seems that not so much as the ghost of a mistake can lurk within the tangled maze of words ; that patience which even then is not satisfied, but still scrutinizes each sentence over and over, going beneath the mere form of the words, not content until it has endeavored at every doubtful point to fathom the author's meaning, lest some mis-placed phrase, some intruding word, some omitted sign, should obscure the thought and frustrate the purpose of the writer. Such is the patience which perhaps of all patience sees the least result of its own toils, and has least confidence in the correctness of its own work— the keen-eyed patience of the proof-reader. But this is not all that the proof-sheet sug-gests. Strangers though most of us may be to the actual task of correcting proof, we are daily and hourly applying the methods of the proof-reader to the products of our mental activity and to the conclusions of our judg-ment and experience. The more we learn, the more deeply do we realize how much of our knowledge and belief is merely tentative—how frequently our opinions must be altered and revised, and how few of them can be depended 62 THE COLLEGE MERCURY. upon as absolutely correct in every particular. Even what we call facts are often largely relative, and the slightest change of circum-stances may introduce variations which will overturn our most careful inductions and dissipate our most ingenious theories. There is in almost all our thinking an element of un-certainty similar to the feeling of the proof-reader— a doubt that lingers after the most painstaking revision, and questions whether there may not still be somewhere an un-detected error which must be discovered and eradicated before the opinion or system of thought can be trusted. While it is unworthy of a rational being to accept a belief without good reason for its entertainment, it is equally irrational to close the mind against conviction, and to refuse, either from obstinacy or from indolence, to revise an opinion whose faulti-ness has been shown by the light of increased knowledge. The man who would rather think wrongly than incur the trouble of correcting his thinking needs to take a lesson from the proof-reader. Not only must our opinions be ever open to revision, but a similar method must be pursued in the developing of character. Our lives are not what the Author of our being intended them to be. An adverse force has twisted and marred and spoiled them, yet so artfully that we do not recognize it until we test them by the standard of the highest Truth—the only truth which is absolute. Then we cannot help seeing how faulty and incorrect our lives really are ; but it is so hard to change them ! An uncorrected proof-sheet looks so clean and fair beside the scarred face of a sheet that has been revised! As long as one does not read the former closely, the mistakes will not be noticed ; and so we are tempted to think that no one will mark our shortcomings unless our correction of them draws attention thereto. And these are the hardest of all errors to remedy—hardest to detect and hardest to elim-inate ; but if we would be true to our highest interests, we must not evade the task. We need not always perform it alone. A proof-sheet has far more chance of being correct if several readers have perused it; for one may detect what another has missed, and a third may notice what has escaped the others ; and so it is in moral proof-reading. " In the multitude of counselors there is safety." Not all persons, indeed, are willing to tell us of the faults they see in us; but as long as there are candid and truthful souls on earth, we need not fear that we will be left in utter ignorance of our defects. Happy are we if the lips that tell us of our faults be friendly ones. Nor is this the only assistance that we have. The author of a production is best qualified to read its proof, since he is so well acquainted with the form and sense of the original; and in reading the proof of our lives, we may always have the assistance of the Author, if we will. And when, at last, every error has been rectified, the corrected pages will not be allowed to remain marred and mutilated, any more than the finished book is composed of the disfigured proof-sheets. The final copy will be not only correct, but clean and beauti-ful as well; and the Author, seeing His pur-pose wrought out and His thought expressed in all its pristine perfection, will pronounce it very good. M. R. H., '94. PAPA H 'S SOLILOQUY ON THE DAY THE KEE-MAR GIRLS WERE HERE. To go, or not to go, that is the question :— Whether 'twill be better in the end to go With the pretty Kee-Mar girls from Hagerstown ; Or not to go, and run the risk that they will Think us slow: That must not be; too slow; but yet, If I should go, what would Miss H J say ? Would She permit me thus to flirt the whole day long With pretty Kee-Mar girls, and not object ? If She were only out of town to-day;—this day; That's a consummation devoutly to be Wished; but, then, she isn't—ay ! there's the rub. Dear me ! Now I almost wish that I had never gone To Middle Street until this day had passed. But Yet, we cannot always look ahead to times Of so great moment; and now I must decide. THE COLLEGE MERCURY. 63 When such grave questions stir the souls of men, No wonder that we hesitate. If I were (Inly familiar with such questions, 'twould be Far different; but as I've never gone with The girls before this year, I don't know what to Do. But, then, I am a Senior and that makes Up for all deficiencies, and Miss H will Not jilt me; for, if she did, who would translate Her Latin lessons? But conscience does make Cowards of us all. I have decided. I'll go, and if the boys Do tease me, I'll not mind it. Ha! ha! Yes, that Reminds me of a fox and a grape story I once read. 1 fully realize that I am risking Much ; but this is an opportunity of A lifetime. Some of my Kee-Mar friends are from Washington, and quite elite, you know ; much so, Tis said. And as I am a Senior of our Beloved G. C, perchance I may—, but I won't Soar too high, lest with broken pinion I fall Back crushed. But what's the use of further meditation. The die is cast. I am resolved to go. COLLEGE LOCALS. ALBERT S. COOK and SUMNER R. MILLER, Editors. AT last the long-expected and much-talked-of visit of the Kee-Mar girls to historic Gettysburg is an event of the past, and the College boy consoles himself, while he nurses his empty wallet, by thinking and talking of the fair one whose guardian angel he was on that glorious day, Saturday, May 13th. Ever since the Musical Clubs were at Hagerstown, this proposed visit has been looked forward to with the greatest pleasure and expectation. The boys were royally re-ceived and entertained by the ladies of Kee- Mar, and they were only too anxious for an opportunity to return the kindness shown them there. The disappointment of the previous week increased this desire, for it had caused many bitter sighs and " weeps." All was excitement here on the morning of May 13th. Nearly all the boys were dressed in their best, and some of those who had never been known to " dress up," except on Sunday, were " sporting around " with the others. The Kee-Marians owned the battle-field, the town, the college, the boys, " and all the ap-purtenances thereof." The fellow who didn't have a girl wasn't "in it." Many were the hearts that were broken and the tears that were shed on parting ; but the boyshavemany mementos of the happy time in the shape of photographs, etc., which will ever be a source of pleasure to them. Dr. Keedy, whose kindness made it possible for the boys to have a good time, is most warmly praised, and their fondest wishes are that he may long continue to be President of Kee-Mar College, and often repeat the visit of May 13th. On Monday, May 15th, the ladies of Wilson College, Chambersburg, visited Gettysburg. Dr. Edgar loaded the girls into hacks outside of town and did not permit the boys to get near them. It was very considerate on his part, as the boys were all "dead broke," owing to the visit on the Saturday before. Examinations are rapidly approaching, and the Seniors are busily engaged on their Com-mencement work. The general inclination of the boys for the past week or two has been to imprecate the weather, and rejoice over the absence of several members of the Faculty. 'Rah ! 'rah ! 'rah ! —'rah ! 'rah ! 'rah ! Penn-syl- va-ni-a! was replaced by 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! 'rah ! Gettysburg ! at a recent mass meeting of the students in Brua Chapel, April 29th. A second yell, Hoo-rah ! hoo-rah ! hoo-rah ! Get-tys-burg-i-a ! was also adopted. The value of having several yells was demonstrated during the Dickinson game, as was also the necessity of practicing them before trying to give them. It is rumored that some of the boys find more than flowers on their botanical excur-sions. Grave charges against some of the pro-fessors have been floating around the college during the last few weeks. They are accused of having stolen " horses " in broad daylight during the late racing season, and their owners declare that they continue prowling around their stables. Let the owners of " blooded stock " keep a sharp lookout lest their " record-breakers " be led away during the coming races. We suggest that the owners build hedges around the entrances, and fill the inter-vening spaces with (k) erbs. He was wheeling the carriage along the back streets, the while talking to a pretty com- <*4 THE COLLEGE MERCURY. panion, and one naturally made a slight mis-take, but the occupant of the carriage belonged to a different duffer. Dr. N.—" Gas tends to escape from open vessels, because it is lighter than air." S., '94.—" Can't you keep it in by putting a cover on the bottom ?" B-» '93-—" I think we will have a thunder-storm to-day—I feel it in my head." —, '95 (unconsciously).—" Your head must be a little bar(c)ometer." The latest chestnut.—" Pappy, when will the invitations be here ?" The next latest.—" Ben, when will The Spectrum be out ?" " Good-morning, Mrs. Smith." " Good-morning." "Any ice?" "No ice." "No ice? Get up J" Prof H.(in rhetoric).—" What is the theme ?" H., '95 (after thinking awhile).—" The theme of what, professor ?" E., '95, wishes to inform his friends and classmates that he has a large supply of " in-dices rerutn " on hand. • B.,/95, junctive?' -" Doctor, what tense is that—sub- L, '94 (just finishing speech on " Cleve-land's Cabinet").—"Professor, I forgot Mr. Smith, shall I bring him in now ?" Prof. H.—" Yes, bring him in." R, '94 (translating " Die Friede wohnt in diesem Kleide ").—" In this garment priests-beasts dwell." W., '95 (translating Homer's description of Thersites).—" There was a very ugly man came from Troy. He was cross-eyed, and his other foot was lame." Dr. N.—" Mr. C, put the multiplication table on the board for me." C-i '95-—"Doctor, I don't just know what you mean." Dr. H. (in English Bible).—" Mr. H., can you give me the etymological meaning of ' transgress ?' " H-, '95-—" Handed down from generation to generation." R., 95.—" Say, Jones, where is your hornet? I want to serenade my girl to-night." S., '94 (learnedly discoursing at table).— " Yes, the German pheasants eat rye bread and are healthy." Miss B., '96.—" Look here! this book tells you ' How Plants Grow—Gray'—that must be interesting." Dr. N.—" If I should throw a piece of chalk-up in the air, would it start a train of thought in your mind ?" N., '94.—" I don't know, Doctor." We are pleased to inform all that Nick has resumed his cordial relations with Grand-mother Pitzer. Dr. B.—" Marriage is of much more import-ance than most people make it." " Homer" (emphatically—just rousing from a day-dream).—" That's right." W., '95.—" I do wish Hill would pitch some of his straight curves." Dr. N.- Mr. Kemp, what is 'specific gravity ?'" K., '94.—" Pacific gravity is when a body is in motion it remains in motion, and when at rest tends to remain at rest."—Kemp studied Neptune's Oceanic Physics before coming here. A Senior says he has a dim idea how it goes for a woman to put up her hair. We gu(e)ss he does. Dr. S.—"What are warm-blooded ani-mals?" E., '96.—" Quadrupeds, such as men and birds, are said to be warm-blooded animals." E., '96.—" I have been out to Culp's Hill all morning." S., '96.—" Looking for flowers ?" E., '96.—" No, bullets don't grow on flozucrs!' Dr. H.—" How did Aaron excuse himself for making the golden calf?" L, '96.—"And Aaron said: 'The people brought their earrings to me, and I put them in the fire, and there came out a golden lamb! " The following letter was sent to Philo. Society by O. W. Holmes as a letter of en-couragement to its members. Mr. Kuhns, who solicited the autograph, deserves high praise for his wide-awake activity in behalf of his society. THE COLLEGE MERCURY. 65 BOSTON, May 6th, 1893. DEAR SIR :—I am much pleased to hear that the students of Pennsylvania College are diligently studying the best authors of their country, and, if by their indulgence my name is found among them, I will trust it to their charitable judg-ment. It is well that they should read French and German—that they should study the Greek and Latin classical writers, but best of all that they should be well acquainted with the mas-ters of their own language—for the only tongue a man thoroughly knows is the one he learned to speak through his milk-teeth. With heartiest good-wishes, yours very truly. OLIVER WENDELL HOLMES. Y. M. C. A. NOTES. On Saturday evening, May 20th, in Brua Chapel, Mr. Walter Pelham gave his excel-lent and amusing character entertainment, under the auspices of the Lecture Course Com-mittee. The audience received, with great ap-plause, the renditions of this celebrated im-personator. The Association has authorized delegates to be sent to the Northfield Training School, and it is probable that we will be represented also at the Lake Geneva (Wis.) School. The efficiency of the local work of our Y. M. C. A. would be greatly increased if we were provided with a separate building for Associa-tion purposes. The need of such a building has been felt for some time, and a Building Fund has been slowly accumulating. We believe the cause is worthy of outside help, and all receipts from Alumni and friends will be gratefully acknowledged. Among other things of interest to the As-sociation, the delegates to the Carlisle Confer-ence of Y. M. C. A. Presidents report that our Association has a larger percentage of students engaged in systematic Bible study in classes than any other institution represented at the conference. This shows the result of the earnest and repeated efforts in this line, and is most gratifying. But from the same source we learn that our work in the cause of Christian missions has not come up to a desirable standard. It is earnestly hoped that more active interest will hereafter be taken in the cause of missions. There is need for men to carry the Gospel to the young men of foreign lands who are with-out the blessings we enjoy, and the obligation largely rests upon us. The men are ready to go, the one thing needful is funds to send them. The attendance at the devotional meetings still continue to be good, and the meetings are made both interesting and profitable. Let us all put forth every effort to keep up the good attendance during the remainder of the term, and the good results will be veiy apparent. PENNSILFAUNISH DEITSCH GESELLSCHAFT. Schon etlicha yohra hen die Studenta g'schwetst fuhn en Pennsilfaunish deitsch societie ufgriega; aber es is alia mohl darich g'falla; die Ursach wahr das sie gemehnt hen dass es net 11 f g'halta sie kennt. Now des wahr all g'schwets. Sie hen ahner a dinger uf griega kenna un die hen auschalda, un fer-was net soh eppes. Aber sacha sin now ahnister. Letscht Dinshtag Ovet, der 23sten Moy, sin sechtza deitsha tzamma komma im Briider Bortner sei Sthup undhen en organ-ization g'formed. Die sin Charter members. Es wahr en enthusiastic meeting. All die members missen deitsch schwetsa kenna, un kenn English wort is erlaubt im meeting. Die object fun die verein is, ehrst, das wir Deische, unser Mutter sproach net gohns fergessa sol-len; un, tzwet, dass wir tzamma sticha sollen in en binderlicher weg. Die officers sin: President, Briider Bortner; Vice-President, Briider Ibach ; Secretary, Briider Newcomer ; Treasurer, Briider Kump; Gahrt, Briider Menges. Die charter members sin Briiders Dundore, W. H. Ehrhart, Uhler, Ibach, Nicholas, Rudi-sill, Becker, Nipple, Newcomer, Kump, Meisenhelder, Menges, Danner, Smith, Hain, Bortner. Professor (looking at his watch).—"As we have a few minutes I shall be glad to answer any questions that any one may wish to ask." Student.—" What time is it, please ?"—Ex. 66 THE COLLEGE MERCURY. ALUM/SI. FRANK E. FICKINGER, Editor. WITH this number of THE MERCURY, a new editor of this department appears before you. It will, perhaps, be necessary to say nothing more than to reiterate the words of the former editor, in outlining the aim of the Alumni Department to be that of keeping the former graduates in closer touch with one another, with the undergraduate, and, in chief, with their A/ma Mater, and likewise to repeat his requests, earnestly soliciting all proper in-formation, both concerning yourselves and others, that you may be disposed to give. Let the Alumni Association at its Commencement meeting not fail to elect a wide-awake inter-ested man as Alumni Editor. The success of THE MERCURY depends in great part upon the attitude of the Alumni toward it, and we would therefore most earnestly hope for your hearty co-operation, sanction, and support in the June meeting. We trust we will not be disap-pointed. We are pleased to learn that the class of '78 will hold a reunion in Gettysburg, with a banquet at McCullough's cafe, on Tuesday evening of Commencement week, June 20th. Other reunions are being talked of, but as yet nothing else authentic has come to our ears. Let us have a large representation of the Alumni with us this year. Your presence is inspiring both to the professors and to the students. '39. Rev. Dr. C. A. Hay, of the Seminary, delivered the address at the laying of the corner-stone of St. John's Lutheran Church, Steelton, on Sunday. '39. Rev. P. Willard, now at Mexico, Pa., is writing a history of the Orphans' Home at Loysville, Pa., of which he was the founder and for many years the superintendent. '44. Rev. P. Anstadt, D. D., of York, Pa., will install his son as pastor of the Lutheran Church at Bedford, Pa. '48. Hon. Edward McPherson, one of the executors of the estate of the late Hon. Thad-deus Stevens, filed his report the early part of May. The bequest of $1,000 to Stevens Hall (the Preparatory Department of our college), is sustained with interest. '49. Judge Wm. McClean began his series of lectures to the Senior class on Constitutional Law last Wednesday, the 24th ult. '51. Hon. David Wills, of Gettysburg, was in attendance as delegate from the Carlisle Presbytery at the General Assembly of the Presbyterian Church which convened recently in Washington, D. C. '53. Rev. P. Bergstresser, of Middletown, Md., will not remove to Chicago as stated in the last number of THE MERCURY. '55. Philadelphia, Pa.—The day for the dedication of the new Calvary Lutheran Church, Rev. S. A. Holman, D. D., pastor, will doubtless be fixed for Sunday, June 18th. '55. Rev. Dr. Huber, professor and chaplain in the college, contemplates building a resi-dence this season on his lot, on the northeast corner of Carlisle and Lincoln Streets. '57. President C. L. Keedy, of Kee-Mar College, Hagerstown, Md., has been appointed Vice-President of the Department Congress of Higher Education to be held at the World's Fair. On May 13th, the doctor, with a party of 35 of his charming students, visited the battle-field. The Kee-Mar girls and the Get-tysburg boys are always on the best of terms, so of course—well, you know—everybody had a nice time. '59. On Sunday, May 7th, Rev. J. G. Goett-man, D. D., pastor of Trinity Lutheran Church, Allegheny, Pa., preached the third in a series of inter-denominational sermons in progress in that city on " Why am I a Lutheran ?" The Doctor's congregation has arranged for an excursion to Gettysburg in June, to be present at the college Commencement and to view the battle-field. '61. Bethlehem Lutheran Church of Har-risburg, Pa., has extended a call to Rev. I. C. Burke, of the Third Lutheran Church of Baltimore, Md. Rev. Burke has been pastor of the latter church for sixteen years. '61. Rev. J. R. Williams, of Uniontown, Md., has received and accepted a call to the Millers-town charge, Chicora, Pa., and will begin his labors June 1st. '64. Rev. H. J. Watkins, pastor of the Luth-eran Church at Lockport, N. Y., recently cele- THE COLLEGE MERCURY. 67 brated his 55th birthday, when he was pleas-antly surprised by a visit from the pastors of all the other churches in the city, accompanied by their wives. The evening was spent in a most enjoyable manner. '65. Dr. McKnight, from latest advices, is at present in Paris, having left the Mediter-ranean coast very much benefited in health. The time, till June 8th, when he sails from Southampton, will be spent in sight-seeing. His full and complete recovery is earnestly and universally hoped for by the students. '67. Rev. Charles S. Albert, D. D., of Balti-more, Md., was elected president of the Gene-ral Synod, lately in convention at Canton, O. '67. Rev. W. E. Parson, D. D., has been secured to deliver an address at the Chicago Lutheran Congress on " Liberty in the Luthe-ran Church." '68. Rev. D. L. Mackenzie lately had an article in the Sioux City Times, entitled " Now and Then." '68. We were pleased to greet on our streets, the latter part of April, Rev. R. F. McClean, formerly of New Bloomfield, Pa. (pastor of the Presbyterian Church), but now located tempo-rarily in Carlisle, Pa. Sunday evening, April 30th, the reverend gentleman preached a most excellent sermon in the College Church. '68. Rev. J. W. Richard, D. D., of Gettys-burg, Pa., will next year deliver a course often lectures on Ecclesiastical Architecture. These lectures will treat of the history and develop-ment of the Roman, Gothic, and Italian archi-tecture. '69. The opening sermon of Rev. J. A. Clutz, D. D., the retiring president of the General Synod, was published in full in the Lutheran Observe}-, and is a masterly produc-tion. Dr. Clutz has been invited to deliver an address before the Lutheran Congress at the World's Fair. '70. The Board of Directors of the German Lutheran Theological Seminary, at Chicago, have elected the Rev. G. F. Behringer, A. M., of Saddle River, N. J., professor of Systematic and Exegetic Theology in that institution. '71. Rev. D. T. Koser, of Arendtsville, Pa., with his brother, A. S. Koser, of Muncy, left home the latter part of May for an extended trip to California and through the West. '71. Rev. W. H. Dunbar, D. D., of Leba-non, Pa., will preach the Baccalaureate sermon to the graduating class of the college on Sun-day, June 18th. Rev. Prof. Jacob Yutzy, '76, of Selins Grove, will deliver the annual address to the Y. M. C. A., on the evening of gradua-tion day. The Alumni address will be deliv-ered on the evening of June 21st, by Mr. Sterling Valentine, Ph.D., '82, of Lebanon, Pa. '73. Rev. Philip Graif's congregation at Oakland, California, will in a few days break ground for their new church edifice, which will be exceptionally handsome. '74. Rev. F. W. Staley, of Middletown, has been appointed by the General Synod as its fraternal representative to the next meeting of the General Convention of the Reformed Church in the United States, to convene in Reading, Pa., May 24th, 1893. '74. Rev. J. A. Wirt, of Hughesville, Pa., was here in attendance at the funeral of his father-in-law, the late Alexander D. Buehler. Rev. Wirt will preach a sermon to the Y. P. S. C. E., of Irving College, Mechanicsburg, June 4th. '75. Rev. E. G. Hay, of Pottsville, Pa., visited his parents in Gettysburg during the first of May. '76. Rev. S. E. Smith, of Newport, Pa., after the General Synod, will spend several months in the West. '79. The corner-stone of St. Matthew's Lu-theran church, on the Manor near Buckeys-town, Md., was laid in the presence of a large congregation on April 23d. The sermon was preached by Rev. Luther Kuhlman, of Fred-erick, Md., president of the Maryland Synod. Rev. A. H. Burk is pastor loci. '79. J. B. Raby, Esq., formerly corporation lawyer for Frick Co., Waynesboro, Pa., has opened a law office in that city as a practic-ing attorney. '80. Rev. A. H. F. Fisher, wife and son, of Barren Hill, Pa., spent a week in Gettysburg the latter part of May, visiting Mrs. Fisher's mother, Mrs. Picking. Mr. Fisher speaks in terms of the strongest commendation of his people at Barren Hill. 68 THE COLLEGE MERCURY. '80. The corner-stone of Rev. M. P. Hook-er's new church edifice at Steelton, Pa., was laid on Sunday, April 30th, amid large crowds and imposing ceremonies. '80. Rev. L. B. Wolf, President of the Watt's Memorial College, Guntur, India, ar-rived in Gettysburg, Wednesday evening, May 17th, after an absence of five years. After a few days' visit among friends and relatives, he repaired to the meeting of the General Synod, leaving his family here. '82. Messiah Lutheran Church, Philadel-phia, Pa., of which Rev. M. H. Valentine is pastor, at a recent effort, raised $2,000 toward making repairs and alterations in the church edifice, which was damaged by fire several months ago. '82. The Pennsylvania Lawyer, containing abstracts of the laws of Pennsylvania, and of the postal, patent, copyright, and pension laws, with legal and business forms, is a new book-by W. C. Sheely, Esq., of this place. It is published by L. G. Firestine & Co., of Mechan-icsburg, and sold by subscription at $4 and $5 per volume of about 700 pages. '83. The Second Lutheran Church ofJohns-town, Pa., Rev. G. W. W. Amick, pastor, has built a parsonage for its pastor. '83. Rev. Wm. W. Anstadt, pastor of the Lutheran Church at Bedford, and Miss Mary Alice Hantz, were married at the residence of the bride in York, Pa., on Wednesday evening, May 3d. The ceremony was performed by Rev. P. Anstadt, D. D., '44, father of the groom. '83. Rev. H. L Yarger, of Lawrence, Kan., will address the Y. M. C. A. at Midland Col-lege, June 7th. '84. The work of Rev. L. M. Zimmerman, pastor of Christ Lutheran Church, Baltimore, Md., has received the highest commendation at the hands of the city papers. The Balti-more Herald, of May 7th, contains a three-column review of his six years of labor there. '85. Rev. L. E. De Yoe, pastor of the Mes-siah Lutheran Church, Harrisburg, Pa., preached a sermon to the G. A. R. posts of that city on Sunday, May 28th. '85. We congratulate Mr. S. S. Neely, Esq., on his appointment by the Government as statistical agent of the State for the Agricul-tural Department. Mr. Neely's duties in his new position will not be of a very onerous nature, we understand, while the attendant salary is quite a lucrative one. '86. Rev. Prof. O. G. Klinger, principal of the Preparatory Department, spent a week in New York, recently, in the interest of the col-lege. '87. Hagerstown, Md.—Rev. S. E. Bateman, pastor of St. Mark's, has been called to All Saints, Philadelphia. His success in building up a new congregation, and erecting in a grow-ing part of the city an attractive and comfort-able chapel, has brought this popular and efficient worker into deserved prominence. '87. Rev. W. F. Steck, having accepted the call extended to him by the Lutheran congre-gation of Port Royal, Pa., has left the people of his former pastorate amid universal regret. May success attend him in his new field of labor. '88. The Church of the Reformation, Balti-more, Md., of which Rev. D. Frank Garland is pastor, was dedicated on Sunday, May 21st. The exercises consisted of a dedicatory ser-mon at half-past two o'clock, by Rev. J. W. Richard, D. D, '68, of Gettysburg Theological Seminary, and a sermon at eight o'clock in the evening by Rev. J. G. Morris, D. D., LL D. Short addresses were made by the pastor, by Rev. Charles S. Albert, D. D., '67, Rev. H. F. Kroh, '84, and others. '88. Rev. C. A. Hoy, Orrstown, Pa., reports having resigned his charge on the 21st inst, to accept a new mission congregation in south-east Philadelphia. '89. Rev. S. J. McDowell was installed as pastor of Emmanuel's Lutheran Church, Fries-burg, N. J., on Sunday, April 16th, by Rev. Dr. Enders, of York, Pa. This is one of the oldest Lutheran churches in America, having been founded nearly two hundred years ago. Mr. McDowell is performing an excellent work among his people, and has earned the esteem of the entire community. '90. C. B. Fager, Jr., Geo. B. Kunkel, and Wm. H. Ulsh, received their degrees of M. D. from the University of Pennsylvania, on May 10th. We expect the gentlemen to be with us Commencement week. THE COLLEGE MERCURY. 69 '90. L. M. Kauffman, lately graduated among the first in his class from Bellevue Hospital Medical College, is practicing his profession with his father at Kauffman, Pa. He was offered a hospital appointment, but declined. '90. Rev. N. E. Yeiser and wife, recently-sent by the General Synod of the Lutheran Church as missionaries to India, arc for the present living with Dr. Kugler and Miss Fannie M. Dryden, two lady missionaries who have been there some time. '91. D. A. Buehler, now with the A. E. Footc Co., wholesale dealers in scientific books, Philadelphia, Pa., was at home in attendance at the funeral of the late Alexander D. Bueh-ler. '92. We were glad to greet again on the campus, recently, Mr. H. H. Jones, who has spent the past year in the Medical Depart-ment of Maryland University; also Mr. E. J. Cook, an ex-member of '92, who has been, during the past year, principal of Bel Air Academy. Mr. Cook expects to study law after taking a short trip to the World's Fair this summer. '93. Mr. M. C. Wright, formerly of the class of '93, in Gettysburg College, graduates this year in the regular classical course at Michi-gan University, Ann Arbor, Mich. '94. Mr. J. H. Fichthorn, who left Gettys-burg at the end of Freshman to enter Cornell, has been compelled to forego attending college, during the past term, from weakness of the eyes. '94. We were pleased, indeed, a few days ago, to once more greet Mr. R. E. Miller, who the past year has been taking private tutorship at home, under the able direction of Mr. F. E. Metsgar, '88. Mr. Miller expects to join his class again at the opening of next year. F-RATEKMITy /NOTES. PAUL W. KOLI.ER, Editor. PHI KAPPA PSI. Our symposium will be held on Wednesday, June 21st, at the Eagle Hotel. Bros. Clayball and Stitely, of Westminster, Md., helped to cheer our base-ball team on to victory during the recent game at that place. Bro. Keefer, Secretary of I. C. A. A., at-tended a meeting of that body, held at the Bingham House, Philadelphia, on May 20th. Bro. Hill, of town, paid our Chapter a visit recently. Bros. Turner, Keefer, Witman, and Russell are entered in the tennis tournament. PHI GAMMA DELTA. A new Chapter (V 7) of Phi Gamma Delta has been chartered at Trinity College. Bros. M. G. L. Rietz, '95, and Howard M. Plerr, '97, were initiated on Thursday, April 27th. We enjoyed a short visit lately from Bro. Fred. T. Howe, Ph. D.,of theBeta Mu (Johns Hopkins) Chapter, and editor of the Phi Gamma Delta Quarterly. " The Religious Element in Man " is the subject that has been assigned Bro. Blint, '90, for his Commencement thesis. Bro. Hoffcr, '94, represented us at the Pennsylvania State Convention of Phi Gamma Delta which met at the Wyandotte Hotel, South Bethlehem, Pa., May 4th and 5th. Measures are being taken for the establish-ment of an Alumni Chapter at Pittsburgh, Pa., and it is likely that a charter will be granted in the near future. Bro. David A. Buehler, '90, who at present is with the A. E. Foote wholesale scientific book firm, was in town to attend the funeral of his uncle, the late Alexander D. Buehler. PHI DELTA THETA. Bro. Cook, E. J., Principal of Bel Air Acad-emy, Md., was the guest of his brother over Sunday last. Bro. Maynard, '95, was initiated into the mystic brotherhood on the 20th inst. Bro. Gilroy, of Dickinson College, recently spent a few days in our midst as the guest of Pennsylvania Beta. Bro. Brallier will have the honor of being the Latin Salutatorian at the coming Com-mencement exercises of the class of '93. ALPHA TAU OMEGA. Bro. John W. Cable, Jr., '97, of Smithsburg, Md., was initiated April i8th, 1893. 7° THE COLLEGE MERCURY. Bro. Gco. A. Kyner, '89, attorney-at-law in Chambersburg, Pa., paid Gettysburg a fly-ing visit lately to see old friends. Bro. H. H. Jones, '92, who has been pur-suing a course of medicine at the University of Maryland, Baltimore, visited his Alma Mater on his way home. Bro. H. W. Jump, whom all will remember as the very able trainer of last year's success-ful foot-ball team at Gettysburg College, lately graduated from the medical department of the University of Pennsylvania. SIGMA ALPHA EPSILON. On the evening of the 10th inst, Pennsylva-nia Delta, the first chapter established north of the " Mason and Dixon line," was re-estab- Jished at our institution with the following charter members : John C. Grimes, '93 ; Geo. D. Danner and Jas. T. Povall, of the Fresh-man class, and Wm. R. McCartney, '97. Bro. Danner, '96, attended the Commence-ment exercises of the High School at his home, Manheim, Pa., on the nth and 12th of May. He presided over the annual meeting of the Alumni Association on the evening of the nth, held in the Reformed Church. Bro. Chas. G. Smith, '97, of Beaver Springs, Pa., was initiated on the 27th of May. Sigma Alpha Epsilon, of Gettysburg Col-lege, sends greeting to THE MERCURY. May it ever be a thorough representative of our in-stitution. Thanks to members of our sister fraternities for their congratulations. ATHLETieS. H. E. CLARE, Editor. THE present base-ball season opened April 29th with unprecedented interest. The team by its admirable playing has aroused general enthusiasm, each succeeding game raising the interest to a higher pitch. So far not a game has been lost, and the expecta-tions of the most ardent have been gratified. The sincere hope of THE MERCURY is that the season may close as auspiciously as it has opened, and from present indications we feel safe in saying that this hope will be realized. The first game of the season was played on the home grounds Saturday, April 29th, with Franklin and Marshall, but, owing to the in-clement weather, the teams were unable to play upon the grounds until 3 p. M., and as the visiting team was compelled to leave for the train at 3.30 P. M., the game was called in the second inning. Enough was seen to show what the home team could do, the score when the teams ceased playing being: Gettysburg, 11 ; Franklin and Marshall, o. On May 6th, the Indians of the Carlisle Training School played with our team on out-home grounds. The game was very close and interesting, especially during the first six inn-ings, neither side having scored a point. Then the tables turned, and the home team, by superb playing, scored six points and won the the game. Annexed is the score : GETTYSUUItG. INDIAN SCHOOL. Gies, c. f., . . Nicholas, i b., Kcefer, 3 b., . Hill.p Lcisenring, I. £, Tate, c, . . . Gilbert, 2 b., . , Hoffman, s. s., Erb.r.f.,. . . Totals, H. O. A. E. 3OOO Sh'na'do'h, 1 b., Toprock, 2 b., . Turkey,c. f., . . Lufkin, 1. f., . . Chief Eagle, r. f, Silas, s. s. and p., Taylor, 3 b., . . Eagle Feather, c, Nori, p. and s. s., H. O. A. E. O7O0 6 11 27 13 2 I Totals, 1 6 27 9 INNINGS. ■ Gettysburg, 00000041 1- Indian School o o o o o o o o 1- Summary—Earned runs, Gettysburg, 2 ; Indian School, 1. Three base hit, Turkey. Bases stolen, Gettysburg, 7; Indian School, 1. Base on balls, by Hill, 1 ; by Silas, 2 ; by Nori, 1. Hit by pitched ball, Toprock. Struck out, by Hill, 3; by Nori, 4; by Silas, 3. Passed ball. Eagle Feather. Time of game, 1.30. Umpires, Vastine and High Horse. Scorer, Keffer. All looked forward to May ioth with eager expectation, that being the time scheduled for our first game with Dickinson College. The expected day came and with it the game, but it proved to be so one-sided an affair that we were disappointed. From beginning to end Dickinson wasn't " in it." Himes made a miserable excuse for pitching, the home team knocking him all over the field to the intense delight of the spectators. The only playing done by the visiting team was in the field. Hill pitched a superb game, strik-ing out eight men. He amused himself with the visitors, three times hitting their bats, thereby giving them their three hits. When the last man was put out in the ninth inning, the spectators fairly rent the air with their cheering. .The crestfallen visitors slowly wended their way to the train that was to carry them away from the scene of defeat, while the dolefully tolling bell sent forth its THE COLLEGE MERCURY. 7% melancholy reverberations. Following is the score: GF.TTYSHURG. Gies, c. f., . . . • 3 Nicholas, 1 b., . . 2 Keefer, 3 b 3 Hill, p., ■ • ■ ■ 3 Richardson, r. f, . o Leisenring, 1. f., . 1 Gilbert, 2 b.t . . . 1 Hoffman, s. s., . .2 Tate, c, 2 Totals, . 17 16 27 13 2 DICKINSON. R. H. O. A. B. Himes, p., . o o o 4 o Davis, 1. f., . 1 1 2 o o Gilroy, 2 b., .01642 Curry, 3 b., . . - o 1 2 30 Bowman, c, .002 4 a Goodall, ib o on o 1 Lantz, c. f., . o o 3 1 1 Cramer, r. f., . . . o o 1 o c Makely, s. s., . .000 1 3 Totals, .1 3 27 17 7 Gettysburg, 4 J ° « « 3 2 2 3—'7 Dickinson, 1 o o o o o o o o— 1 Summary—Earned runs, Gettysburg, 9; Dickinson, 1. Two base hits, Hill, Nicholas, Hoffman. Bases stolen, Gettysburg, 14; Dickin-son, 2. Double play, Hill and Nicholas. Bases on balls, by Hill, 3; by 'Himes, 3. Hit by pitched ball, Gies and Tate. Struck out by Himes, 1 ; by Hill, 8. Passed balls, Bowman, 2. Time of game, 1.45. Umpires, Vastine and Vail. Scorer, Keffer. Another victory was added to our list, May 13th. After a drive of twenty-three miles over rough roads, our team met the Western Maryland College team upon their grounds at Westminster, Md., and defeated them. The game was close and interesting. Fine work was done on both sides, especially by the batteries and the Gettysburg fielders. Although the Gettysburg boys were somewhat exhausted by the long drive, they kept up their record to the end. The score was not as high as it would have been had the conditions been more equal. Following is the score: GETTYSBURG. Gies, c. f., . . . Nicholas, ib., . Keefer, 3 b., . . Hill, p., . Richardson, r. f., Leisenring, I. f., Gilbert, 2 b., . . Hoffman, s. s., . Tale, c R. H. O. A. E. WESTERN MARYLAND. K. H. O. Sellman, p., .001 Danner, 2 b., . . . o 2 2 Kurgeson, c, . . . o 1 4 Lewis, s. s., . . . o c 1 Gilbert, 1 b., . . . o o 9 Stull, 1. f. o o 3 Story, c. f. 1 o 4 Keen, r. f., . . . . o 3 1 Miller, 3 b., . . . o 1 2 score of 23 Totals, . 4 5 27 11 1 Totals,.i 7 27 11 6 | INNINGS. Gettysburg 10030000 0—4 1 Western Maryland o 1 o o o o o o o—1 | Summary—Earned runs, Gettysburg, 2; Western Maryland, 1. | Bases stolen, Gettysburg, 8 ; Western Maryland, 4. Double plays, Gies, Keefer, and Gilbert : Hoffman and Nicholas. Bases on balls, I by Sellman, 2. Hit by pitched ball. Hill. Struck out by Hill, 7; by Sellman, 3. Passed balls, Furgeson, 2. Time of game, 1.50. Umpires, Vastine and White. Scorer, Keffer. The game of May 20th with New Windsor College, on our home grounds, proved to be a very one-sided contest. Mr. Whitehill wasn't " in it" with Gettysburg's Hill. The game became rather monotonous toward the end. The home team did good playing. More need not be said—the score speaks for itself: Gettysburg, 27 ; New Windsor, 2. Much base-ball skill is developing in Prep., an example of which we had on Saturday, May 20th, when the Sub-Freshman team de-feated the Freshman team by a to 9. On Saturday, May 27th, the Sub-Freshman were again victorious. This time they de-feated the Sophomores by a score of 15 to 9. Their skill and coolness is to be commended, and Gettysburg need not tremble for her laurels for the next few years. The return game with Dickinson,.scheduled for May 24th, has been postponed to a future date. The return game that was to be played with Franklin and Marshall has been declared off on account of their team disbanding. At no time in the history of the college has so much interest been awakened in tennis. Every one seems to be infected with the fever. The absorbing topic in tennis circles is the tournament to be held during Commence-ment week. The entries for " doubles " are closed with thirty-six names. The " singles " are still open, but will be closed shortly. Practice is now in order for the preliminaries, which will be held in a week or two. At present the outlook for the tournament is very favorable, and if nothing unexpected occurs, it will be one of the most pleasant features of Commencement week. Base-ball and tennis have not entirely over-shadowed the interest in foot-ball. The appli-cants for next year's team practice weekly. Some new and promising material has been developed since last fall, and we look forward to a strong team for next year. Arrangements are being made for the Field Sports to be held during Commencement week. The sports will consist of dashes, races, jumping, kicking, throwing, etc. Mana-ger Nicklas, '94, is doing all in his power to make the affair a great success. We hope that his efforts will not be in vain. Keefer, '95, represented Gettysburg College at the annual athletic games held at Philadel-phia, May 20th, under the auspices of the Inter-Collegiate State Athletic Association. TOW/N AND SEMI/NTVRy. ROSCOE C. WRIGHT, Editor. SEMINARY. THE annual meeting of the Bible Society of Gettysburg was held April 29th. Dr. Hay was re-elected President. 72 THE COLLEGE MERCURY. Mr. Foster U. Gift, of the Junior class, will act as English Assistant to Dr. Wenner, of New York, during the coming summer vaca-tion. Rev. Ellis B. Burgess has accepted a call to Avenmore, Pa. He will enter upon his work in June. Appropriate Ascension Day services were held in the Seminary chapel, May l ith. Ad-dresses were made by Drs. Hay, Wolf, and Richard. Rev. W. Eichmann, of Westphalia, Ger-many, arrived here on the 29th of April. He studied theology five years in Germany, and came to Gettysburg to learn something about American church life. At the close of the term, he will go West to take a charge. We wish him success. Rev. C. H. Gruver has received a call from the Lutheran Church at Sparrow's Point, Md. Dr. Butler, of Washington, and Rev. H. R. Geiger, Ph. D., editor of the Lutheran Evange-list, visited the Seminary April 27th. Dr. George Scholl, Secretary of Foreign Missions, was with us April 23d. Dr. Hay delivered the address at the laying of the corner-stone of St. John's Lutheran Church, at Stcelton, April 30th. Mr. J. Braren, of Holstein, Germany, a member of the Middle class, expects to go West this summer to do mission work among the Germans of Nebraska. Drs. Valentine and Wolf are delegates to the General Synod. Rev. A. Stewart Hartman, Secretary of Home Missions, has appointed Mr. A. C. Stup as missionary for the summer vacation to Riverside, Cal., and Mr. A. A. King to Bangor, Pa. Messrs. Axe, Bergstresser, Hesse, Dunlap, and R. B. Wolf, have been appointed as colporteurs for the Pennsylvania Bible Society. On Sunday, May 21st, Rev. D. Frank Gar-land's church, in Baltimore, was dedicated. Dr. Richard preached the dedicatory sermon. Rev. F. S. Schultz has received a unanimous call to Morellville, a suburb of Johnstown, Pa. Dr. Richard entertained the Senior class of the Seminary at his home, Thursday evening, May 18th. A very enjoyable time is re-ported. Rev. Wolf, the missionary who recently returned from India, addressed the students, Sunday morning, May 21st, on "The kind of men needed in the foreign field to-day." The address was an excellent one, timely, and full of many important suggestions. Rev. Wolf intends to remain in this country about three months. TOWN. April 30th was the one hundredth anniver-sary of the independence of the Reformed Church in the United States, that body having separated from the church in Holland, April 30th, 1793. Rev. Barkley delivered an his-torical sermon in Trinity Reformed Church in the morning. Mrs. Harriet Brown Krauth, widow of Rev. Dr. C. P. Krauth, the first President of Gettys-burg College, died April 27th. S. S. Neely, Esq., has been appointed statis-tical agent of the State for the Agricultural Department. Arrangements are being made for the semi-annual encampment of the Department of Pennsylvania, G. A. R., at Gettysburg, July 15th to 21 st. Large delegations from the De-partments of New York, Maryland, and Dela-ware are expected. The New York monument in the National Cemetery will be dedicated July 3d, the anni-versary of the battle. That State has ap-propriated $50,000 for the transportation of the Governor and staff, members of the Legis-lature, and surviving veterans. THE COLLEGE MERCURY. n A distinguished party, consisting of General James Longstreet, General E. Porter Alexan-der, artillery leader of the Confederacy, General Mahone, of Va., Major-General O. O. Howard, of the U. S. Army, Generals Sickles and Tre-main, of New York, Governor Pattison and Auditor-General Gregg, of Pennsylvania, visited the battle-field April 28th-2C)th. On May 6th the oratorical contest between six members of the College Prohibition Club was held in the Court-House. This contest is preliminary to the State Inter-Collegiate Prohibition Contest, to be held at Harrisburg, June 6th, to which the winner will be sent. The winner at the State Contest will take part in the National Contest to take place at Chi-cago. The following is the list of the contest-ants, and the subjects of their respective orations: I. O. Moser, "Our Public School System ;" O. O. Leidich, " Monopolies ;•" M. Kemp, " The Effects of Prohibition on Na-tional Character;" L. F. Miller, " Arbitration vs. War;" W. D. Ernest, " The Curse of the Nineteenth Century;" C. E. Sanders, "Pro-hibition the Safeguard of our Social Fabric." The judges, Dr. Swartz, and Revs. Black and Good, decided that Mr. Sanders was the win-ner of the contest. THE MERCURY extends congratulations. Dr. Geo. E. Reed, President of Dickinson College, delivered the Memorial Day oration at Gettysburg. The electric railway company is meeting with much opposition. The pike companies brought suit, claiming that if the electric road was built it would interfere with traffic over their roads. This was settled by paying the pike companies $100. Recently the veterans have taken the matter in hand. Not wishing to see Devil's Den, Peach Orchard, Valley of Death, and other places of historic interest defaced by the blasting and filling in for the road-bed, they are petitioning the Secretary of War to prevent a further desecration of the battle-field. The railway company maintains that the new road will not mar the scenery at the foot of Round Top, and that the battle lines will remain intact. The War Depart-ment sent Major George B. Davis, Advocate General Judge of that department, to look over the proposed route. The decision of the Secretary of War will doubtless be based upon his report. Rev. Hugh Gilchrist has accepted a call to the Presbyterian Church. At the recent session of the State Medical Society it was decided to hold its next meet-ing at Gettysburg. We are again called upon to note the death of one intimately connected with the college. On Friday morning, May igth, Alexander D. Buehler died after a very short illness. Mr. Buehler succeeded his father as Treasurer and Trustee of Gettysburg College 37 years ago. During his long residence in Gettysburg he was identified with the Gas Company, the Adams County Fire Insurance Company, and the Water Company. Since 1867 he has been one of the proprietors of the Star and Sentinel. A large circle of friends will mourn his depar-ture. He bequeathed $2,000 to the college. On Thursday, May 18th, Hon. Chris. Magee, of Pittsburgh, and State Senators William Flinn, Walter Lyon, Wm. Penn Lloyd, Grant Herring, and Samuel Steele were here to look over the battle-field. Senator Flinn is the author of the bill giving electric roads the right of eminent domain. LITE-RTVRy SOCIETIES. WALDO D. MAYNARD, Editor. OWING to so many attractions out-doors, there is not so much interest manifested in society work as there should be. This is a matter to be regretted, for our work in the literary societies is of so much importance that 74 THE COLLEGE MERCURY. we cannot afford to neglect it. The time and labor required for preparation in this work is but comparatively little, so much the more is it needful then that we should not shirk our work when we are on the programme for per-formance. Let us then arouse ourselves to greater activity and make our society work of as much importance during the spring term as any other term of the year. With a little self-denial and restraint this can easily be done. Nearly all of the men in college now belong to the societies. This is very encouraging, but the members should keep at work until every man belongs to a society. PHRENA. NOTES. Phrena. has made valuable additions to its library, over 50 volumes of standard works having been purchased recently. The following will be the contestants in the Junior Oratorial Contest, to be held during Commencement week: Messrs. Lantz, Bush, Barndt, and Stahl. Mr. R. N. Stahle, '97, has been elected a member of Phrena. The following action has been taken by Phrena. upon the death of one of its members, Mr. Charles S. Wolf. WHEREAS, God, in His all-wise providence, has seen fit to remove from our midst Charles Stark Wolf, a true and faith-ful member of Phrenakosmian Literary Society; and WHEREAS, In this sudden departure from a life, rich with promise, we deeply mourn our great loss of one who has always been a loyal Phrena.; therefore, be it Resolved, That in his untimely death we have lost an active worker, an ardent supporter, and a congenial asso-ciate ; and also Resolved, That though his seat be vacant, and we shall meet him no more here, we have the assuring hope and belief that our loss is his infinite gain ; and Resolved, That though we are saddened by the loss of our associate, recognizing that His ways are not our ways, we bow in humble submission to Him who doeth all things well; and also Resolved, That a copy of these resolutions be presented to the family of the deceased; that they be recorded in the minute-book of the society ; and that they be printed in the college journals, church and town papers. VIRGIL R. SAYLAR, FLAVIUS HILTON, EDGAR SUTHERLAND, GELLERT ALLEMAN, ROSCOE C. WRIGHT. PHILO. NOTES. Philo. has finished its course in the discussion of authors. The society was very successful in this new undertaking. The hall was crowded every evening, while this plan was pursued, by the people from town as well as by the students. The following noted authors were some of those considered : Tennyson, George Eliot, Oliver Wendell Holmes. Fifty volumes of standard works have been added to the library, and a committee has been appointed to re-catalogue the books in the library. The following have recently been elected members of Philo.: Messrs. Ibach, '94; Wiest, Madara, Hoffman, Feldman, '95 ; Shaar and Heindel, '96; Smyser, Lutz, Culp, McCartney, Misses Tipton and Hess, '97. Oliver Wendell Holmes and Mrs. H. B. Nixon were elected honorary members. On Friday, May 26th, Philo. Society elected new officers to attend to her business. The officers elected were as follows : President, D. W. Van Camp ; Vice-President, W. A. Kump ; Recording Secretary, G. Z. Stup; Treasurer' W. B. Duttera ; Critics, J. F. Seebach, F. H. Bloomhardt, R. W Mottern ; Janitor, H. D. Newcomer. Philo. will hold its preliminary to the Junior Oratorial Contest on June 9th. A maiden fair of Boston town, Whose hose were azure as her eyes, Who'd ranged the scale of all the fads, Woke in my heart the god of sighs; She loved me, and I thought to hear Some erudite endearing name, But no, the learned darling called Me " lovie-dovie," just the same. —Life. ADVERTISEMENTS. Wanamaker's. Sporting goods of every sort. Sporting wear of every sort—Coats, Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game as was never before seen in America. And Wanamaker prices—as low as anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. 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B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&CO., Headquarters for B©©^s a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES- VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute .Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing Quality, Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, Heuu York. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jeujelpy Stove fot» Souvenir * Spoons, . Sword * PTVins, &c. DKEKA Fine Stationery and Engraving House, 1121 Chestnut St., Philadelphia. J^pari-rnS a SPecraTty. COLLEGE INVITATIONS CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS Post Office Corner, Centre Square, STEEL PLATE ENGRAVING FOR FRATERNITIES, CLASSES AND COLLEGE ANNUALS. All work is executed in the establishment under the personal supervis-ion of Mr. Dreka, and only in the best manner. Unequaled facilities and long practical experience enable us to produce the newest styles and most artistic t fleets, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. Vll R. H. REININGER, Merchant % Tailor. * & X *c THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pants from $4.00 to $12.00. NEXT DOOR TO POST OFFICE, UP-STAIRS. CENTRAL SQUARE. PETE THORNE, Shaving $ Hair Cutting Parlors. Pl-RST eLASS 7VRTISTS. CENTRAL SQUARE. AJVIOS EC^EHT, DEALER IN FLEMMING & TROXEL, Billiard AND Pool 'Rooms. BALTIMORE STREET. Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, Pocket Books, Trunks, Telescopes, Rubbers, Etc., Etc. AMOS ECKERT. SPECIflli TO STUDENTS. Fine Tailoring. JOSEPH JACOBS, Merchant Tailor, Shambersburg Street, (Mow Eagle Hotel) GETTYSBURG, PA. Red Front Cigar Store R. H. RUPP, Proprietor. flo. 8 Baltimore St., Gettysburg. The place for a fine Cigar or a good chew. Solid Havana filler, 5 for 25c. An elegant article. A FINE ASSORTMENT OF PIPES AND SMOKING MIXTURES. j V111 ADVERTISEMENTS. ESTABLISHED 1876. PE/NKOSE MgE-RS, \Y/dTCHndKER ™ jEWELER. Liarge Stock of LUatehes,Cloeks, Jeuuelpy, etc., on Hand. That Man is Out GETTYSBURG SOUVENIR SPOONS COLLEGE SOUVENIR WHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS -^2-3 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R.STINE & SONS CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. 1 IP-OUTING, ELSEWHERE . THAN AT . YACHTING AND BOATING SUPPLIES, A. Q. SPALDING & BROS. CHICAGO, NEW YORK, PHILADELPHIA, loS Mnclison St. 243 l'.roatlwny, 1032 Chestnut St. MERCHANT TAILORING DmTLEflELD LlVERT. Rear of Washington House, Opposite W, M. R. R. Depot. GETTYSBURG, PA. ^~ All Kinds of Teams. Good Riding Horses. A SPECIALTY. COME AND SEE US. J. R. 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The Senate approved the national security supplemental on Tuesday night, by a vote of 79-18. The legislation combined the four bills that were approved by the House over the weekend. After months of pushing the Biden administration to do more to pressure Israel to change its conduct in its war in Gaza, Democrats in Congress ultimately approved $26 billion in aid for Israel, including approximately $9 billion in global humanitarian aid (how much would go to Gaza, to be determined). In the Senate, Sen. Bernie Sanders (I-Vt.) tried to introduce two amendments — one that would remove all offensive military aid for Israel and another to restore U.S. funding for UNRWA. "What we are doing today is aiding and abetting the destruction of the Palestinian people," he said on the Senate floor Tuesday night.No Democrats, including some who have raised concerns about Israel's war, supported Sanders's effort, saying that they wanted the package to move forward without delay. In the lead-up to the votes, pushback was more prevalent in the House. Perhaps most notably, on April 5, 39 voting congressional Democrats circulated a letter that urged President Joe Biden to stop sending offensive arms to Israel until an investigation into the strike that killed seven World Central Kitchen staffers was completed. In addition, the members also urged Biden "to withhold these transfers if Israel fails to sufficiently mitigate harm to innocent civilians in Gaza, including aid workers, and if it fails to facilitate — or arbitrarily denies or restricts — the transport and delivery of humanitarian aid into Gaza."On Saturday, 37 Democrats (along with 21 Republicans) voted against the Israel aid bill — a significant total given the history of bipartisan support for Israel in Congress. But the large majority of the caucus, 173 in total, voted to advance it (3 Democrats did not vote). Of those in support, 20 of the members had signed that letter to Biden earlier this month. Securing another tranche of aid for Ukraine has been a long-term policy priority for the party, and some Democrats may have been willing to swallow more aid for Israel as a price for accomplishing that goal. But the vote over the weekend gave Democrats an opportunity to follow through on their rhetoric and vote against sending Israel more military aid without compromising any other piece of legislation.But many Democrats nonetheless retreated from the line they had set earlier this month. Signs of a shift in rhetoric from some of these members came in the aftermath of Iran's strikes on Israel on April 13."Iran is a terrorist nation. They have just launched a disproportionate terrorist attack against our ally Israel. The free world and the United States will stand against this terrorist nation and the tyranny that it promotes," said Rep. Sheila Jackson Lee (D-Texas) on X on the night of the attacks. "We must pass Biden's supplemental appropriation funding now that covers Israel, Ukraine, and Gaza among others." This followed her signing of the April 5 letter urging Biden to hold aid.Others stayed noticeably quiet following the exchange of attacks between Iran and Israel, but their calculus on aiding Israel clearly changed between April 5 and last weekend. "I will always support our allies against enemy attacks — especially with potential nuclear threats. Iran's attacks against Israel necessitated that we approve the emergency aid package without delay," Rep. Alma Adams (D-N.C) told RS on Tuesday. "I additionally chose to do so because it provides for over $9 billion in humanitarian aid. I trust that President Biden will ensure this aid is dispensed to those most severely impacted by this conflict."Rep. Jahana Hayes (D-Conn.), told RS that the Iran attacks changed her calculus as well. "Earlier this month, I signed a letter asking President Biden to withhold offensive weapons until there was an investigation into the airstrike that resulted in the death of seven World Central Kitchen humanitarian aid workers. I still maintain that any funding the United States provides to our allies must be used in accordance with international law," she said. "The situation changed when Iran launched an attack against Israel and further escalated tensions in the region," she added. "Providing aid to our allies around the world, including Israel, is of vital importance to our national security. This does not negate the need for assurances of how aid will be used. The national security supplemental I voted for last week ensures Israel has the resources to combat Hamas and provides crucial humanitarian aid to vulnerable people around the world, including the civilians in Gaza. We can and must continue to do both."Six of the 20 signatories who eventually supported the bill have not issued public statements about their votes, including Reps. Jackson Lee, Adams, and Reps. Rosa DeLauro (D-Conn.), Zoe Lofgren (D-Calif.), Tony Cardenas (D-Calif.), and Robert Garcia (D-Calif.)Four others, including Pelosi, as well as Reps. Anna Eshoo (D-Calif.), Sylvia Garcia (D-Texas), and Hayes (D-Conn.) released statements celebrating the passage of the series of national security bills without explicitly explaining or justifying their positions on Israel aid. Pelosi's office published a transcript of her floor speech on Ukraine aid but did not mention Israel."Speaker Pelosi has a long record of strong support for Israel and its right to defend itself. Speaker Pelosi signed the April 5 letter to call for a pause on offensive weapons transfers until there was an independent investigation into the attack on the World Central Kitchen heroes, steps the administration has taken and is taking," a spokesman for Pelosi told RS, explaining her vote. "Speaker Pelosi's position is fully consistent with her vote in favor of the Israel Security Supplemental Appropriations Act." Three other Democrats — Reps. Betty McCollum (D-Minn.), Madeleine Dean (D-Pa.), and Kevin Mullin (D-Calif.) issued short statements emphasizing the $9 billion in humanitarian aid, some of which will go to Gaza — but not mentioning or explaining their support for the military assistance to Israel. Besides Adams, Hayes, and Pelosi, none of the other members who did not clearly state their rationale for the vote responded to requests for comment. Avoiding an explanation of controversial votes is nothing new for Democrats."The GOP mentioned the country in the title of its press release and sixteen times in its summary of the bill. But the House and Senate Democrats' press releases don't mention Israel at all," Stephen Semler noted in Jacobin when Congress passed a $1.2 trillion funding bill that included almost $4 billion in military assistance for Israel and cut off all funding for UNRWA, the most important supplier of humanitarian aid in Gaza. "Clearly, Democratic elected officials were afraid to cop to the contents of the bill." The other six members who voted for the aid package explained their decisions more clearly to the public. Reps. Jan Schakowsky (D-Ill.) and Sara Jacobs (D-Calif.) explicitly criticized the inclusion of funds that Israel could use for offensive weapons, but said that the defensive aid for Israel and the humanitarian aid present in the bill were necessary."While I have deep concerns about the bill that includes additional security assistance to Israel, the funding in this bill is urgently needed to address the worsening humanitarian crisis in Gaza," said Schakowsky. "I am concerned by the inclusion of $3.5 billion in funding for Israel that could be used to obtain offensive weapons. While this funding will not be disbursed to Israel for several years, I reiterate my calls for the U.S. to halt all offensive weapons transfers to Israel until and unless it can be confirmed that U.S. weapons are being used in accordance with domestic and international law and that the Israeli government is not impeding the entry of U.S. humanitarian aid into Gaza.""While I'm deeply concerned about further military assistance to Israel, I couldn't in good conscience vote against this lifesaving humanitarian assistance when millions of people around the world are suffering," added Jacobs. Reps. Jared Huffman (D-Calif.), Paul Tonko (D-N.Y.), Veronica Escobar (D-N.Y.), Melanie Stansbury (D-N.M.), and Nanette Barragán (D-Calif.) all supported the measure but urged Biden to keep pressure on Benjamin Netanyahu to follow international law and protect civilians during the war. Stansbury paired her statement on the supplemental's package with a letter she wrote to Biden saying that she understands "that the funding provided in the supplemental is defensive in nature and will not be used to support offensive weapons in Gaza." The legislation earmarks approximately $3.5 billion for buying "advanced weapons systems."Escobar said that her "support for the Israel package comes with [her] continued calls on the administration to use its leverage with Israel to allow more life-saving humanitarian aid to enter Gaza.""I continue to have concerns with Prime Minister Netanyahu's lack of a strategy to protect innocent civilians and bring this war to a swift end. I will continue to press for increased accountability and call for the immediate return of all hostages," added Barragán. "Today, it was necessary to prioritize our national security, deliver critical humanitarian aid to where it is needed most, and ensure America continues to stand with our democratic allies around the world."Democrats who opposed the measure on Saturday made the case that taking the rare opportunity to register clear, widespread opposition to weapons packages like this one is how opponents of funding Israel's war can provide Biden with the necessary leverage to push Netanyahu. "I hope this vote will show the world that there is a really significant segment of the United States that doesn't want to see expanded and widening wars," Rep. Greg Casar told the New York Times before the vote. Following the vote, a group of 19 Democrats who voted against the aid issued a statement stating, in part: "Today is, in many ways, Congress' first official vote where we can weigh in on the direction of this war. If Congress votes to continue to supply offensive military aid, we make ourselves complicit in this tragedy." Editor's note: This story previously said that Rep. Nanette Barragán had not issued a public statement. It has been corrected to include Rep. Barragán's statement.

 The Best Joke in Barbie Years ago I remember encountering Félix Guattari's little essay, "Everybody Wants to be a Fascist." At the time its title seemed more clever than prescient. (Although it is worth remembering how much fascism, and the encounter with fascism was integral to Deleuze and Guattari's theorizing, well beyond the reference to Reich). Now that we are living in a different relation to fascism the problem posed by Guattari (and Deleuze) of desire seems all the more pertinent and pressing. One of the problems of using the word fascism today, especially in the US, is that it is hard to reconcile our image as a politics, a politics of state control of everything, and the current politics of outrage aimed at M&Ms, Barbie, and Taylor Swift. How can fascism be so trivial and so petty? This could be understood as the Trump problem, although it is ultimately not limited to Trump. There are a whole bunch of pundits and people getting incredibly angry about the casting of movies and how many times football games cut away to Taylor Swift celebrating in the expensive seats. The Fox News Expanded Universe is all about finding villains everywhere in every library or diverse band of superheroes. It is difficult to reconcile the petty concerns of the pundit class with the formation of an authoritarian state. I have argued before that understanding Trump, or Trumpism, means rethinking the relationship between the particular and universal, imaginary and real. Or, as Angela Mitropoulis argues, the question of fascism now should be what does it look like in contemporary captitalism, one oriented less around the post-fordist assembly line than the franchise. Or as she puts it, "What would the combination of nationalist myth and the affective labour processes of the entertainment industry mean for the politics and techniques of fascism?"It is for this reason (among others) that Alberto Toscano's Late Fascism is such an important book. As he argues in that book fascism (as well as in an interview on Hotel Bar Sessions) fascism has to be understood as kind of license, a justification of violence and anger, and a pleasure in that justification. We have to give up the cartoon image of fascism as centralized and universal domination and see it as not only incomplete persecution, unevenly applied, but persecution of some coupled with the license to persecute for others. Fascism is liberation for the racist, sexist, and homophobe, who finally gets to say and act on their desires. As Toscano argues, "...what we need to dwell on to discern the fascist potentials in the anti-state state are those subjective investments in the naturalizations of violent mastery that go together with the promotion of possessive and racialized conceptions of freedom. Here we need to reflect not just on the fact neoliberalism operates through a racial state, or that, as commentators have begun to recognize and detail, it is shaped by a racist and civilizational imaginary that delimits who is capable of market freedoms (Toscano is not referring to Tosel, but that is an important part of Tosel's work) We must also attend to the fact that the anti-state state could become an object of popular attachment or better, populist investment, only through the mediation of race." Toscano's emphasis is on race in this passage, but it could be argued to apply to sexism, homophobia, etc., to the enforcement and maintenance of any of the old hierarchies. As Toscano cites Maria Antonietta Macciochhi later in the book, "You can't talk abut fascism unless you are also prepared to discuss patriarchy." Possessive includes the family as the first and most vital possession. At this point fascism does not sound too different from classical conservatism, especially if you take the definition of the latter to be the following: "Conservatism consists of exactly one proposition, to wit: There must be in-groups whom the law protects but does not bind, alongside out-groups whom the law binds but does not protect."  However, what Toscano emphasizes is the libidinal pleasure that comes with this, it is not just a matter of who is in and who is not, who is protected and who is not, but in the pleasure that one gets from such exclusion, a pleasure that is extended and almost deputized to the masses. While conservative hierarchies and asymmetries passed through the hallowed institutions of the state and the courts, the fascist deputies take to the streets and the virtual street fights of social media. As Toscano argues, pitting Foucault's remarks about the sexual politics of fascism in the seventies against Guattari's analysis,"For Foucault, to the extent that there is an eroticization of power under Nazism, it is conditioned by a logic of delegation, deputizing and decentralization of what remains in form and content a vertical, exclusionary, and murderous kind of power. Fascism is not just the apotheosis of the leader above the sheeplike masses of his followers; it is also, in a less spectacular but perhaps more consequential manner the reinvention of the settle logic of petty sovereignty, a highly conditional but very real 'liberalising' and 'privatising' of the monopoly of violence...Foucault's insight into the 'erotic' of a power based on the deputizing of violence is a more fecund frame, I would argue, for the analysis of both classical and late fascisms than Guattari's hyperbolic claim that "the masses invested a fantastic collective death instinct in...the fascist machine' --which misses out on the materiality of that 'transfer of power' to a 'specific fringe of the masses' that Foucault diagnosed as critical to fascism's desirability."I think that Toscano's analysis picks up an important thread that runs from discussions of fascism from Benjamin to Foucault (and beyond). As Benjamin writes in the Work of Art essay "The growing proletarianization of modern man and the increasing formation of masses are two aspects of the same process. Fascism attempts to organize the newly created proletarian masses without affecting the property structure which the masses strive to eliminate. Fascism sees its salvation in giving these masses not their right, but instead a chance to express themselves. The masses have a right to change property relations; Fascism seeks to give them an expression while preserving property. The logical result of Fascism is the introduction of aesthetics into political life."Today we could say that the right of expression includes a deputization of power and the pleasure in exercising it. In a capitalist society, in which the material conditions of existence must belong to the capitalist class, the only thing that can be extended to the masses is the power and pleasure to dominate others. Real wages keep on declining, but fascism offers the wages of whiteness, maleness, cisness, and so on, extending not the material control over one's existence but libidinal investment in the perks of one's identity.All of which brings me to Taylor Swift. I have watched with amusement and some horror as the fringes of the Fox News Expanded Universe have freaked out about Taylor Swift attending football games and, occasionally, being seen on television watching and enjoying the games. It is hard to spend even a moment thinking about something which has all of the subtlety of the "He-Man Woman Hater's Club," but I think that it is an interesting example of the kind of micro-fascism that sustains and makes possible the tendency towards macro-fascism. Three things are worth noting about this, first most of the conspiracy theories about Swift are not predicated on things that she has actually done, but what she might do, endorse Biden, campaign for Biden, etc., I think that this has to be seen as a mutation of conspiracy thinking from the actual effects of an action or event, Covid undermining Trump's presidency, to an imagined possible effect. One of the asymmetries of contemporary power is treating the fantasies or paranoid fears of one group as more valid than the actual conditions and dominations of another group. Second, and to be a little more dialectical, the fear of Swift on the right recognizes to what extent politics have been entirely subsumed by the spectacle fan form. (Hotel Bar Sessions did a show about this too) Trump's real opponent for hearts and minds, not to mention huge rallies, is not Biden but Swift. Lastly, and this really deserves its own post, some of the anger about Swift being at the game brings to mind Kate Manne's theory of misogyny, which at its core is about keeping women in their place. I would imagine that many of the men who object to seeing Swift at their games do not object to the cutaway shots of cheerleaders during the same game. It is not seeing women during the game that draws ire, but seeing one out of her place--someone who is enjoying being there and not there for their enjoyment.I used to be follow a fairly vulgar materialist line when it came to fascism. Give people, which is to say workers, actual control over their work, their lives, and their conditions and the appeal of the spectacle of fascist power would dissipate. It was a simple matter of real power versus its appearance. It increasingly seems that such an opposition overlooks the pleasures that today's mass media fascism make possible and extend to so many. It is hard to imagine a politics that could counter this that would not be a politics of affect, of the imagination, and of desires. Libidinal economy and micro-politics of desire seem less like some relic from the days of high theory and more and more like necessary conditions for thinking through the intertwining webs of desire and resentment that make up the intersection of culture, media, and politics. I think one of the pressing issues of the moment is the recognizing that all of these junk politics of grievances of popular culture should be taken seriously as the affective antechamber of fascism while at the same time not accepting them on their terms; there is nothing really to be gained by rallying to defend corporations and billionaires. 

Nearly two months into the war in Gaza, the Biden administration finds itself in a bind. International support for Israel, once strong in the aftermath of Hamas' brutal October 7 attacks, has given way to broad condemnation as Tel Aviv's campaign has left at least 15,000 Palestinians dead in addition to 30,000 injured and 1.8 million displaced.The White House's answer to this anger has been twofold. In public, President Joe Biden and his allies have emphasized the need for Israel to follow international law in its campaign to destroy Hamas but avoided weighing in on whether Israel has already violated the laws of war. In private, officials have urged their Israeli counterparts to "fight more surgically and avoid further mass displacement of Palestinians" after the temporary truce ends, according to the New York Times.But what does it mean for Israel to conduct a "surgical" war against an enemy embedded in an area roughly the size of Philadelphia with more than two million residents? And what does international law mean to a state whose leaders appear committed to destroying Hamas by any means necessary?Few thinkers are better equipped to answer these questions than Samuel Moyn, a professor of law and history at Yale University and a non-resident fellow at the Quincy Institute, which publishes RS. Moyn has long grappled with the relationship between war and morality, most notably in his 2021 book "Humane: How the United States Abandoned Peace and Reinvented War."RS spoke with Moyn about how U.S. policymakers think about war and what the Gaza conflict means for the future of international law. The conversation has been edited for length and clarity.RS: U.S. officials have reportedly admonished Israel to be more 'surgical' in its war against Hamas in Gaza. How do you interpret that call? What does it tell us about how officials view war more broadly?Moyn: It seems as if American policymakers are pushing on Israel their own solution to a controversial war, which is to combine an unlimited right to self-defense with a humanization of the conduct of the hostilities. Now, the truth is, Israel probably got to that combination before September 11, 2001, and the United States learned it from Israel in the first place. But given that America is Israel's patron and protector, it's now in a position of teaching the lesson to Israel that it learned from it. Now, I'm all for saying that these wars — the War on Terror, the campaign in Gaza — are parodies of humanized war because they're so costly in civilian lives. But they're not as bad as they could be because of this new policy — it's still largely rhetorical, but it's policy too — of containing the collateral damage and saying that that makes the war more tolerable.RS: Why is the U.S., and the Biden administration in particular, so focused on questions of international law in war? To the extent that they have placed checks on Israel, it's been to suggest that international law is the thing that they must be holding to, rather than a broader sense of morality.Moyn: Well, it's really only a part of international law, which is itself very interesting. Claiming an unlimited right to self-defense isn't just a moral claim; it's also a legal claim, and it's wrong. It was wrong in the War on Terror, and I think it's wrong when Israel asserts it today. We could get into the details on that side of the equation, but you're right that in our debates, international law has become something that for many listeners means constraint not of the right to wage war but of how it's waged. I think that Joe Biden, in his so called 'bear hug' strategy, thought that once it became clear how controversial this war was going to be, he would push humanitarian concern as a way of not interfering with Israel's claimed right of self-defense, [just as] America didn't tolerate those who said its wars were illegal while sometimes accepting the criticism that the way it conducts them is illegal.RS: How, both in its justification and in its conduct, does this war differ from the wars that the U.S. carried out following 9/11?Moyn: It is more similar to the ground campaigns that America fought in Afghanistan and Iraq, which involved a pretty substantial commitment of troops and a lot of blood spilled just because ground warfare is bloody, especially when it involves cities like Fallujah or Gaza City. It's not similar to the absolutely no-holds-barred phase of the War on Terror where the George W. Bush administration asserted that international law just didn't apply to what it did to detainees. The whole point of humanized warfare is that Israel is claiming that it's following the law. But it's also not similar to the later, so-called "sustainable" phase of America's War on Terror when America pulled out troops even while extending its drone campaign and special forces deployments and then claimed to sanitize that phase of the War on Terror without all the messiness of American troops on the ground in Afghanistan and Iraq. Israel's currently in a phase that combines lots and lots of violence with claims to still be following international law. It has had phases of its struggle against Hamas that involved just bombing or its own use of special forces that were about conducting the struggle but making it as antiseptic as possible. It's just that Israel can't conduct that kind of campaign while promising to remove Hamas from power altogether.RS: Do I understand correctly that, generally, law of war questions only concern conduct within the war and not whether the broader goals of a war are appropriate or inappropriate? Doesn't it leave those questions entirely to the discretion of states?Moyn: It depends on how you define laws of war, but what we call international humanitarian law, or the laws of armed conflict, is really exclusively about how you fight. And there are other laws about when, whether, under what circumstances you can fight at all. You could call that body of law part of the laws of war, but it wouldn't be what most people mean when they use that phrase.RS: I guess I'm thinking about the question of proportionality.Moyn: The reason that's a tricky concept is that it applies in both stages of the analysis. In the so-called jus ad bellum analysis — when the resort to force in the first place or on a continuing basis is legal — there's the question of whether the exercise of a self-defense right is proportional. That is a totally different inquiry than what has generally been talked about in terms of proportionality because that's in the jus in bello — the laws of war about the conduct of hostilities. And there the question is, does the collateral damage in any particular attack outweigh the anticipated military advantage of that attack? We could argue that Israel is being disproportionate in the war in general, on the first part of the question, or we can argue with regard to any particular attack whether its attacks are disproportionately harmful to civilians.RS: Guardian columnist Nesrine Malik recently wrote that the lesson of this war is "brutal and short: human rights are not universal and international law is arbitrarily applied." Do you agree with that take?Moyn: No, because it was a lesson that the whole history of human rights and international law already taught.RS: Can you tell me more about that?Moyn: Well, there was never a time when human rights weren't selectively applied, and there was never a time when international law wasn't the law of the powerful. This campaign seems like a rather late date to learn what has always been obvious.RS: Is that a fundamental problem for international law? Or is there a possibility of a more effective international legal system in the future?Moyn: Sure, it's not as if there isn't a struggle within politics, and therefore in law, to make the law different than it has been. I could say that American law works to the advantage of the powerful and against the weak, and that would be true, but that doesn't mean we can't change it for the better.I think international law has been changed for the better at times, but it's never been freed from this syndrome that it's a body of law of, by, and for states, framed with their approval, and interpreted by them to suit their ends. We can struggle to make it more constraining in more ways, but never is it apart from the political context. Never will it transcend selectivity and inadequacy.RS: You've already written a book-length answer to this, so I'll forgive you if it's not the easiest one to answer quickly, but do you think that international law can be a tool to fight for an actual end to war? Or is it simply a tool to manage war into the future?Moyn: I do think there are a lot of resources in it. It is revolutionary that we can make claims not just that states are fighting brutally but that they're engaged in illegal war-making. The trouble is that, if we prioritize the first claim, the second claim gets lost in the shuffle. I think that's what's happened in our time through the War on Terror, with the emphasis on torture and later civilian death in drone campaigns. It seems to be repeating itself in this situation, with the emphasis on civilian death, which is not dishonorable, but in the end there's only a political solution, which means we should focus at some point on who's in the right, who has a just claim, and what would make political violence something of the past.Dear RS readers: It has been an extraordinary year and our editing team has been working overtime to make sure that we are covering the current conflicts with quality, fresh analysis that doesn't cleave to the mainstream orthodoxy or take official Washington and the commentariat at face value. Our staff reporters, experts, and outside writers offer top-notch, independent work, daily. Please consider making a tax-exempt, year-end contribution to Responsible Statecraft so that we can continue this quality coverage — which you will find nowhere else — into 2024. Happy Holidays!

Fifty years is a long enough time to dissipate the impact of war. In the United States, the Vietnam War is no longer much discussed. Scholars still plow the field, but the war that tore America apart, spurred a counterculture movement, killed 57,000 Americans (and vastly more Vietnamese, Laotians and Cambodians), led to a restructuring of the U.S. military and the all-volunteer force, and was an impetus to Desert Storm no longer shapes the discourse.My students were born in 2002 or 2003; they're voting age. Even those with living grandparents who served in Vietnam don't know much if anything about the conflict. Of course, there have been intervening failures that proved costly, although not on the same scale. But proximity bias — the hard-wired human tendency to accord greater importance to things that are closer than others in time or distance — ensured that the mayhem generated by the Iraq and Afghan Wars would eclipse the awfulness of Vietnam.The Yom Kippur War of 1973 has likewise receded in the Israeli imagination. But its specter is more complex. The 2,500 Israeli soldiers killed (a fraction of the 15,000 Arabs who perished) was three times the per capita human cost of the Vietnam War to the United States. I was in Israel during that time, and everyone knew someone who'd been killed. The war was also far shorter, about 10 days, so the casualty list had an outsized emotional impact. It was not the long slog of Vietnam, but rather an avalanche.Early in the war, Syrian armor destroyed the Israeli tank brigade deployed to the Golan Heights and reached Gesher B'not Yaakov (Jisr Banat Yaqub). Just beyond it was the Jezreel Valley. The prospect of a large Syrian armored formation penetrating the Israeli heartland was as ghastly for Israelis as it must have been thrilling for the Syrians. The United States has never experienced anything like this, including 9/11.In the space of this instant, violence burgeoned. The largest tank battle since World War II, when German and Soviet armored juggernauts collided at Kursk, unfolded on the Golan. Fierce battles developed in the Sinai and then on the left bank of Suez, where Israeli forces encircled an entire Egyptian army. A week into the war, the U.S. launched its largest-ever intra-war arms transfer. For days, U.S. C-5 cargo aircraft touched down at Israeli airfields every six minutes. The airlift, however, occurred after Israel had regained its balance and counterattacked, halting an hour outside of Damascus and holding Egyptian territory — in addition to the Sinai, where Israel stopped the main thrust of Egyptian armor toward the mountains passes and destroyed the advancing units.The war also included other dramatic moments. Apparently believing that the Soviets were preparing to intervene militarily on Syria's behalf, the Nixon administration raised the United States' nuclear readiness level, an extraordinary step. Saudi Arabia led an OPEC oil embargo against the United States that carried profound implications for its economic and political stability for the ensuing decade, bringing the so-called long summer of postwar economic growth to an end and guaranteeing an era of sluggish economic growth and high inflation.The long-term effects of the war on Israel were profound as well. The outcome, despite the phenomenal recovery of Israeli forces under the much maligned but in fact highly competent IDF chief of staff, was traumatically dislocating for an Israeli public accustomed to thinking that its victory in the 1967 war rendered the state immune to Arab military challenge.Within four years, the Labor Party that had dominated Israeli politics in one form or another since 1948 was dislodged. Trust in the old elites was shattered. The intelligence community failed to credit the Egyptian and Syrian commitment to waging war. Across the board there was a conviction that the conditions under which the Arabs would launch an offensive simply did not exist. And Military Intelligence disregarded Mossad's success in recruiting a senior member of Egyptian President Anwar Sadat's entourage who underscored that a war was in the cards. Moreover, the Israeli prime minister, Golda Meir, who had presided over the disaster, had heeded stern guidance from Nixon and Kissinger not to preempt Arab war preparations when these were finally acknowledged 24 hours before the start of hostilities.Whether or not this was a wise call on Washington's part, it certainly increased the butcher's bill Israel was to pay and undermined the Labor government. Meir would come under attack later for having ignored Sadat's peace feelers following the 1969 War of Attrition along the Suez Canal. Sadat, however, tended to frame his overtures as demands for an upfront Israeli withdrawal from all of the Sinai Peninsula, which the Israeli government could not meet. There was plenty of blame to go around. In any case, combined with serious ethnic tensions generated by the political mobilization of Mizrahim — Jews who had immigrated from the Arab states of the Middle East and North Africa — the cratering of Labor credibility enabled the ascendance of the Likud Party.Half a century later, what lingering significance does the war have? Israel and Saudi Arabia are negotiating normalization, which will entail a civilian Saudi nuclear capability that is inherently dual-purpose. The Abraham Accords have already normalized Israel's relations with Bahrain, the UAE, Sudan, and Morocco. Egypt and Jordan have longstanding peace treaties with Israel. Syria has been neutered by a long, destructive civil war. Lebanon has ceased to exist as a functioning state and has not engaged Israel in hostilities since 2006. Two eviscerating wars with the United States removed Iraq as a potential combatant of the old rejectionist front.A cataclysmic ground war between Israel and its neighbors has been inconceivable during this veritable Age of Aquarius. But if the Yom Kippur War is no longer relevant, the present irenic reality — excluding the West Bank and Gaza — is largely due to the instrumentalization of that conflict by the Nixon administration for the purpose of peacemaking. One really can't contemplate these developments without implicitly thinking about the 1973 war.Another potent outcome of the war was the diplomatic process that surrounded the ceasefire and the years that followed. Kissinger gets credit for this, not unfairly. He was not one to waste a crisis. He seized the opportunity the war presented to use Sadat's evident interest in joining the Western camp and Israel's reliance on American support to bind each closer to Washington while crowding out the Soviet Union. Although his diplomatic strategy yielded disengagement agreements on both fronts, the fact remains that Egypt and Israel had embarked on a quiet bilateral process even as the guns were still cooling.Sadat had waged the war to shatter the status quo by drawing Israeli blood and bringing the U.S. into the conflict. His goal was the negotiated return of Sinai to Egyptian control. The war, for him, had a clear and well-defined political purpose. Although the seven years that preceded the Camp David Accords were at times touch and go — down to the climactic talks themselves — the so-called peace process would be difficult to imagine without the bloody impetus of 1973. Kissinger's key insight, regrettably abandoned by his successors but seemingly grasped now by Beijing, is that it pays to maintain ties with both sides in a conflict.As the Arab-Israeli conflict has devolved to Israel and the Palestinians, this lesson of the 1973 war has faded for Israel as well. Israel's use of force now has no political objective. Its purpose is solely conflict management and deterrence. To borrow from Lord Carrington's verdict on NATO, it is to keep the Palestinians down, the U.S. out, and wealthy Persian Gulf states in.Yet, perversely, the possibility of change is in the air. Prime Minister Benjamin Netanyahu's far-right coalition partners are less interested in managing the level of violence on the West Bank than in informally annexing it. Their commitment to Israeli settlement of the West Bank is greater than their interest in grand geopolitical deals that might boost the Tel Aviv stock exchange but defer redemption of biblical lands. One could construe the hard right's agenda as restoring a true political objective to Israel's fight with the Palestinians.The 1973 war also altered Israeli military doctrine. Planners have recognized that — beginning with that war — Israel has not won any major ones. (Neither has the United States.) The reasons for this are legion, but one stands out: the losers do not concede defeat. They take a licking but keep on ticking. Hence the most recent development in Israel's military doctrine, accorded the acronym Mabam, meaning "the battles between the wars."The idea is that major wars are no longer decisive and will therefore recur periodically. The best course is to delay these wars and weaken adversaries' ability to wage them by fighting draining low-level battles in the interim. This makes some sense, naturally, but militates against any attempt to leverage the fighting to achieve durable peace. This applies to the Palestinians as well. Their violence is expressive, perhaps reflecting their view that there is no conceivable political objective.There's a larger theme here, though. The international system was vastly different in 1973. The Cold War framework in which the United States and Soviet Union conducted their foreign policies and made it possible for Sadat to conduct a war with such a bold but cogent purpose is long gone. We will see whether the U.S.-China in the Middle East recreates it.The leftist post-colonial Arab states that fought Israel are scarcely even remembered. The Israeli state and society that fought the Yom Kippur War, like the America that waged war in Vietnam, no longer exists. The values that animated it no longer shape the nation's thoughts and actions.Fifty years after the war, this should come as no surprise. In the ongoing demonstrations against judicial reform in Israel, one can see veterans of 1973 claiming that their wartime sacrifice would be betrayed by the triumph of the hard right. They are correct, but they're old duffers and out of touch with young Israeli mainstream voters, who, if they dwell on the 1973 war at all, likely see the left as the guilty party. Thus, policy makers, mostly in the West, can noodle about the war's lessons for diplomacy and statecraft, but for Israel — and the Arabs — it's ancient history.

Fifty years ago this week, Egypt attacked Israeli forces in the Israeli-occupied Sinai, with a simultaneous Syrian attack in the occupied Golan Heights, to begin what became known as the Yom Kippur War. The war and its diplomatic aftermath both exhibited and cemented some ways of viewing the U.S. role in the Middle East that are reflected in policy issues today.President Richard Nixon and Secretary of State Henry Kissinger viewed the Arab-Israeli conflict, as they viewed most of their foreign policy, primarily through a Cold War lens. At the level of great power relations, such a view could yield successes such as the opening to China, which counted as a success partly as a way of outflanking the Soviet Union. But imposing the Cold War template on local conflicts could lead to unhelpful misinterpretations of what such a conflict was largely about.An example had occurred two years earlier in 1971, when restiveness of Bengalis in what was then the eastern portion of Pakistan, followed by a Pakistani military crackdown and a flow of refugees into India, caused a South Asian crisis and a war between India and Pakistan. Most observers, including in the U.S. national security bureaucracy, viewed the crisis in terms of humanitarian needs and the satisfying of Bengali aspirations for self-determination through creation of what became the state of Bangladesh while keeping the Indo-Pakistani conflict from escalating further. Nixon and Kissinger instead saw the crisis as a Cold War proxy conflict, with the USSR supposedly instigating a move by the Indian government of Indira Gandhi to crush Pakistan.That interpretation was almost certainly a misinterpretation of the nature of the conflict and of Indian objectives. But it was this interpretation that drove U.S. policy, which included a saber-rattling show of force by a nuclear-armed carrier task force in the Bay of Bengal. Among the ill consequences of the episode were a cementing of the USSR's position as the dominant external power on the subcontinent through its support of India — with Moscow scoring additional points as a champion of Bangladeshi independence — and a tilt of opinion in New Delhi toward developing its own nuclear weapons.By Cold War standards, the crisis surrounding the Yom Kippur War was much more of a U.S. success. An airlift of weapons from the United States helped Israel to ultimately prevail militarily over the Soviet-supplied Egyptians and Syrians. Kissinger was the impresario of subsequent disengagement agreements between Israel and Egypt, shutting out the Soviets. Not least, events related to the war and its aftermath led Egyptian President Anwar Sadat to abrogate Egypt's friendship treaty with the Soviet Union in 1976 and to become more a partner of Washington than of Moscow.The Cold War framework persists in some present-day American visions of the U.S. role in the Middle East — although with China sometimes now seen as the major great power adversary — in ways that exhibit shortcomings of that framework. Promoters of the Biden administration's effort to broker full diplomatic relations between Israel and Saudi Arabia, in the absence of any other explanation of how this effort supposedly advances U.S. interests, contend that a normalization agreement would limit Chinese influence in the Persian Gulf region.Such a contention continues a Cold War type of zero-sum thinking that mistakenly assumes there is a fixed amount of dealing that Middle Eastern states have with outside powers, and that doing more business with one power necessarily means doing less with another. In fact, there is no good reason to believe that even a Saudi Arabia that had exchanged embassies with Israel and been rewarded by the United States for doing so would lose the strong economic and other reasons it has to maintain extensive relations with China. Israel itself is an instructive example. The decades-long U.S. support to Israel, including $158 billion in military and economic assistance, has not kept Israel from building extensive ties with both China and Russia and trimming its policies to maintain good relations with those powers, such as on issues involving the war in Ukraine.To the extent that sepia-tinged memories of the Yom Kippur War move away from Cold War mentalities and focus on what Arabs and Israelis were doing, those memories tend to cement the image of a beleaguered Israel valiantly defending itself against aggressive and hostile neighbors eager to push the Jewish state into the sea at the first opportunity. This image has underlain those many billions of dollars in U.S. military aid to Israel. And it is true that it was two of those Arab neighbors, Egypt and Syria, that launched the war of October 1973.Less prominent in forming lasting and influential images is the fact that Egyptian and Syrian forces were attacking on land that Israel had forcibly seized in a war that Israel started by attacking Egypt on June 5, 1967. The immediate military objective of Egypt and Syria in 1973 was thus to regain land that had been part of those two countries until Israel captured it through force of arms six years earlier.Israel also had fired the first shots in another earlier war against Egypt, in 1956. It later would initiate other hostilities in the region, including an invasion of Lebanon and other actions that collectively constitute more use of military force outside a country's own territory than any other Middle Eastern state has exhibited. Today, ever since Saudi Arabia suspended its air war against Yemen, the most active campaign of cross-border military attacks in the region is the Israeli aerial assault on targets in Syria. Keeping that campaign of attacks unimpeded is one of Israel's reasons for maintaining good relations with Russia.Half a century after the Yom Kippur War, Israel is far from being a beleaguered nation and instead is the most militarily powerful state in the Middle East, with little hesitation to throw its military weight around. But the image of the plucky little state under threat from aggressive neighbors continues to have influence. The political and diplomatic aftermath of the 1973 war is another part of the war's legacy. Although at the time of the cease-fire, Israeli forces were winning and Egyptian forces were losing, the Egyptian military did well enough in the early days of the war to regain some of the honor it had lost in 1967 with its swift defeat by Israel. That gave Sadat the political room to take his peace-making trip to Jerusalem in 1977. That in turn led to the U.S.-brokered Camp David Accords in 1978, one of the signal events in what is still euphemistically called the Arab-Israeli "peace process."It is fitting that the 50th anniversary of the Yom Kippur War almost coincides with the 30th anniversary of the Oslo Accords, another landmark in the same "peace process," because the political aftermath of the former set a pattern that the latter would also exhibit. That pattern is one of Israel pocketing whatever peace agreements it can gain with Arab neighbors while making indeterminate noises about Palestinian self-determination, which is continually kicked down the road and never realized.The first part of the Camp David Accords included specific commitments about an Egyptian-Israeli peace treaty. The second part consisted of vaguer language about eventual resolution of the "Palestinian problem." There was to be a five-year transitional mechanism in which Palestinians in the West Bank and Gaza would be given some autonomy, with negotiations on the final status of those territories to begin no later than the third year of the transitional period. A shortcoming of the Accords was that implementation of the first part (Egypt and Israel did sign a peace treaty the following year) was not made conditional on implementation of the second part.Fifteen years after Camp David, the provisions regarding the Palestinians finally seemed to be getting implemented, with the creation in the Oslo Accords of the Palestinian Authority. But the five-year transitional period came and went long ago, and the Palestinians are as far as ever from self-determination. The "transitional" Palestinian Authority is still around, functioning mainly as a security auxiliary to the Israeli occupation and widely discredited among the Palestinian people. "What we have today," observes Daniel Levy, president of the U.S./Middle East Project "is the language of peace in the service of illegal actions, disenfranchisement, and apartheid."There are too many variables to spin out a convincing alternative history regarding what would have happened had Nixon and Kissinger not stepped into the 1973 war with a surge of military assistance to Israel. But Sadat's words and actions both before and after the war made clear that his objective was not to push Israel into the sea but rather to make peace with it, provided that Egyptian territory was restored.Maybe if Israelis had become less conditioned to count on the United States to provide unqualified protection from any difficult situations — even ones of their own making, such as their previous conquests of other states' territory — the subsequent history regarding the "Palestinian problem" would have been different. The U.S. handling of the Yom Kippur War, however much it might be chalked up as a U.S. win on the Cold War scorecard, was a major episode in that conditioning.The actual history has been one of an ever-stronger Israel becoming increasingly self-assured about kicking the Palestinian can ever farther down an endless road. Policies of later U.S. administrations have furthered that process. The Trump administration's policies of showering Israel with gifts and brokering supposed "peace" agreements with Arab countries that were not even at war with Israel convinced Israelis more than ever that they could enjoy such fruits while continuing to push farther out of reach anything that looked like Palestinian self-determination. The Trump policies were an extreme case of tendencies that had roots in U.S. policies in the 1970s, starting with that victory-ensuring infusion of U.S. munitions during the Yom Kippur War. The Israeli response is embodied in the current extreme right-wing Israeli government, which hardly even bothers to make indeterminate noises on the subject anymore and makes obvious that its policy — if not a new Nakba and expulsion of Palestinians from their homeland — is indefinite apartheid.This Israeli policy means indefinitely living by the sword, which is a tragedy mostly for the Palestinians but also for Israel itself, for its patron the United States, and for the cause of true peace in the Middle East.

Jennifer Huddleston and Gent Salihu


Prior to the 2022-2023 legislative session, five states (California, Virginia, Utah, Colorado, and Connecticut) had passed consumer data privacy laws, but now the patchwork of state laws has more than doubled. Congress has continued to debate a potential federal standard with the American Data Privacy Protection Act in the 117th Congress being the first such proposal to be voted out of a committee; however, without momentum around a federal standard and with continuing and new concerns about data privacy from consumers, many states are undertaking their own policy actions around data privacy.
The patchwork nature of these individual state laws can potentially amplify compliance costs for businesses operating across different states and create confusion among American consumers whose digital footprint often crosses state borders. The potential financial impact of complying with 50 distinct state laws could surpass $1 trillion over a decade, with a minimum of $200 billion being borne by small businesses. As this patchwork grows, what does data privacy look like as the 2022-2023 legislative session comes to a close?
What happened with data privacy in 2022-2023?
As of 2023, the majority of states have considered data privacy legislation, likely in response to consumer concerns on this issue — 32 state legislatures have kicked off the debate and presented bills. Ten states have already signed comprehensive privacy bills into law. Six states—Florida, Indiana, Iowa, Montana, Tennessee, and Texas—enacted data privacy legislation this year. Oregon is the latest state to pass a comprehensive law, which is now awaiting the governor's signature. Additionally, there are five more bills under consideration as of July 2023. Most of these bills share similarities with the existing data privacy laws in California, Virginia, and Utah.











States with data privacy acts enacted in 2023 that have followed the California model
Of the five additional states that enacted data privacy laws this year, Indiana and Montana appear to most closely resemble California's model, which relies heavily on administrative rules. Montana, for example, even goes beyond California by creating a right for consumers to revoke their consent to data processing. None of the states that have enacted laws this year have created a private right of action as seen in a limited capacity in the current California law.
States that have followed the Virginia or Utah model
Notably, a growing number of states have passed or considered a data privacy framework that more closely resembles the laws initially passed in Utah and Virginia. This includes Iowa, Tennessee, and Texas as well as a bill still under consideration in North Carolina. Such models provide baseline protections but typically have fewer obligations or areas of covered data, limit enforcement to the attorney general, and are more likely to provide safe harbors.
Still, each proposal remains unique. For example, Tennessee became the first state to create a compliance safe harbor for companies complying with National Institute of Standards and Technology (NIST) standards. Other states have considered similar carve-outs for existing standards. Such an approach may lessen some problems with the patchwork by providing a way for a single set of best practices that could be compliant from state to state.
Notable privacy bill trends to watch
In addition to the growing patchwork of state privacy laws, this latest legislative term has also provided additional information about the debates around data privacy legislation. Notably, private rights of action continue to raise concerns and may make proposals less likely to succeed. Additionally, a new trend of health privacy-focused bills is emerging at the state level.
Currently, four states that still have active bills—Maine, Massachusetts, New Jersey, and Rhode Island—contemplate creating a private right of action. However, to date, all bills from Hawaii to Mississippi to New York that included provisions on the private right of action have failed. New York's failed "It's Your Data Act" had foreseen that consumers "need not suffer monetary or property loss as a result of such violation in order to bring an action for a violation." The Washington Privacy Act was passed only after eliminating the private right of action, which was later reinstated in a very limited form by allowing a private right of action only for injunctive relief without monetary damages.
The inclusion of a private right of action for statutory violations so that individuals can sue companies without the need to prove that actual harm inflicted upon them has grave consequences. Such private right of action for statutory damages raises significant concerns about how litigation could be used to prevent innovation. While a private right of action wouldn't pose any significant issues if the burden of proof was solely tied to demonstrating the harm, the problem arises when there's no requirement to prove harm. Such a provision could prompt a surge in class action lawsuits, thereby impeding innovation, especially among small companies that may become more risk-averse for fear of being sued.
The United States, with its distinct litigation system, and features such as the absence of a "loser pays" rule, is more susceptible to the abuse of the private right of action for statutory violations. Illinois's Biometric Information Privacy Act provides such a right in the context of certain collection of data and has seen everything from photo tagging to trucking companies be sued. Most of the resulting funds have gone to attorneys, with limited amounts to the class members alleged to be "violated" by the action. In the photo tagging case, Facebook was directed to pay $650 million without the necessity of demonstrating any harm. In the trucking case, truck drivers secured a $228 million judgment because, as employees, they were required to scan fingerprints to confirm their identity, again without the need to show actual harm.
A new emerging trend to watch is the ongoing debate surrounding the sponsorship of bills aimed at regulating consumer health data, primarily focusing on reproductive health data. Washington is the first state to pass such a law, which is set to take effect in 2024. In a post-Roe context, it is likely that similar legislation — particularly in blue states — will emerge, regulating actors that are not governed by HIPAA. Given the broad scope of what is classified as health data, debates on its definition, collection, and usage are likely to be heated. Such laws also raise unique compliance questions for a variety of popular apps that are not regulated as medical devices but provide consumers with empowering ways to track information from blood sugar to mental health.
What do state data privacy laws mean for consumers, innovators, and the federal privacy policy debate?
States are acting on data privacy in part because of the continued interest in the issue from constituents. In 2022, more than 80% of voters polled supported the idea of a federal data privacy law. Given that data privacy remains a concern and due to the lack of progress on a federal bill, it is unsurprising that much of the debate over data privacy has shifted to a local or state level where legislatures are able to move more quickly. But is this good for consumers and innovators?
Is there a case for data privacy legislation anyway?
While many polled consumers are in favor of data privacy legislation, there remains a great amount of difference in the actual privacy preferences they have. In fact, the overwhelming support for data privacy becomes far more complicated when you consider questions like how much an individual would be willing to pay for social media or other products as opposed to an ad-supported version. Similarly, research has shown a "privacy paradox" where revealed preferences for privacy tend to be weaker than stated preferences.
If policymakers are to consider legislation around data privacy, they should focus on real and widely agreed-upon harms, not merely expressed preferences. This approach prevents a shift toward a more European "privacy fundamentalism" that is more likely to result in conflicts both with other rights, like speech, as well as create a static approach that could deter innovation including those that may improve privacy.
Understanding the problems of a patchwork approach
The continuing, emerging patchwork of data privacy laws at a state level is likely to lead to both increased costs and confusion. This is true not only for the businesses that handle data but also for consumers.
A state-by-state approach makes it uncertain for both innovators and consumers what may or may not be done with their data. For consumers, this can create confusion about why certain products or features may not be available in their state or what rights they have when it comes to obtaining or correcting their data online. Particularly for small businesses, a state-by-state approach is likely to significantly raise costs as new compliance concerns arise in each state. In some cases, this may result in applying the most restrictive standard necessary, but in other cases, it may require development of specific features to comply. In either case, again both consumers and innovators lose out. Consumers may find themselves losing features because of standards imposed by legislatures in other states and innovators may find themselves focusing on compliance rather than the improvements that best serve their customers.
Far from being the second-best solution, it is almost inevitable that proposals will eventually conflict with one another which makes it impossible to comply with all such state laws. The most obvious example of this would be if one state chooses an opt-out model while another chooses an opt-in model, but many other conflicts could arise around issues such as data minimization or retention.
Given the potential and likelihood for conflicts and the burden on out-of-state businesses, a state-by-state approach also should give rise to dormant commerce clause concerns. The interstate (and international) nature of data means that a federal standard should be considered constitutionally necessary in this case.

Conclusion
The 2022-2023 session saw a doubling of the number of states with consumer data privacy laws. While policymakers may feel they are responding to constituent concerns, the patchwork approach remains problematic for both innovators and consumers.

La présente étude cherche à caractériser les discours produits par des facebookers probablement tunisiens suite aux attentats terroristes[1] en Tunisie et en Belgique en mars 2016 sur la page officielle de la radio tunisienne du réseau social Facebook, Shems FM. Ces énoncés sont produits en trois langues (arabe tunisien, arabe standard et français standard). Les objectifs de cette thèse consistent en l'étude des productions langagières apparemment spontanées des facebookers tunisiens et en l'étude du phénomène de la réaction[2] à chaud[3] sur Facebook afin d'étudier un processus que nous pourrions caractériser et qui se déroulerait comme suit : 1- État d'ignorance ou d'ahurissement ; 2- Prise de conscience de l'événement ; 3- Production du premier énoncé compatissant / haineux ; 4- Enchaînement d'énoncés compatissants/haineux. Afin de mieux caractériser ce processus, il est nécessaire de reconsidérer les discours produits par les facebookers tunisiens qui ne devraient pas être entendus en dehors de la situation d'énonciation. L'étude longitudinale de certaines variables que nous nous proposons de dégager fait également partie des objectifs que nous nous sommes fixés, ce qui peut nous permettre d'étudier la ou les raisons de certains emplois adoptés par ces facebookers, et ce, à des moments précis de la journée et non pas à d'autres, toujours en réaction aux nouvelles des attentats terroristes en Tunisie et en Belgique. Les discours haineux, qui représentent l'objet majeur de cette étude, pourraient se manifester au moyen d'énoncés qui comportent un vocabulaire relativement et/ou entièrement compatissant, ou, en tout cas, avec un vocabulaire qui ne relève pas spécifiquement du champ lexico-sémantique de la haine. Ce phénomène langagier serait pour nous une forme de discours susceptible d'être étudiée et analysée étant donné que Facebook laisse des traces observables de toute activité effectuée. Quantité d'études sont réalisées sur le discours politique (Delmas, 2012 ; Chaabani, 2017 ; Mangon, 2019 ; Perrez et al., 2019 ; etc.) [4], le discours journalistique (Charaudeau, 2006 ; Adam et al., 2001 ; Chaput, 2019 ; etc.), etc., qui sont traçables, mais ne semblent pas avoir beaucoup d'importance pour les spécialistes du langage, particulièrement en ce qui concerne les 'énoncés réactifs spontanés' des personnes ordinaires. Maintenant, grâce à Internet qui permet à tout le monde de s'exprimer, il serait intéressant d'étudier le discours d'une communauté linguistique qui ne s'exprimait que dans les rues, les transports publics, les cafés, etc., et surtout, qui ne s'exprimait pas librement. Nous signalons qu'avant 2011, surtout sous le gouvernement de Zine El Abidine BEN ALI[5] (désormais ZABA), l'opinion publique était dans une inhibition totale. Les Tunisiens n'avaient ni le droit de parler politique ni le droit d'accéder aux informations intégrales qui concernent le pays. Facebook n'est entré en Tunisie qu'en 2006, soit deux ans après son lancement, et certains sites Internet comme Youtube, par exemple, n'étaient pas accessibles et affichaient le fameux message « 404 not found », « erreur 404 » ou encore « Ammar 404 », message qui a fait l'objet de beaucoup d'articles nationaux et internationaux (Lecomte, 2011, 2013a, 2013b ; Roger, 2013 ; etc.). Ce n'est qu'au lendemain de la révolution de 2011 que la démocratisation d'Internet en Tunisie a commencé à voir le jour. Par ailleurs, nous nous proposons de vérifier si c'est l'attentat terroriste qui a fait émerger les multiples réactions des facebookers tunisiens ou si c'est l'information même, une fois convertie en un événement discursif [6] (Moirand, 2007 et 2014) et résultant d'un événement douloureux, qui a fait naître ces réactions et, particulièrement, les discours haineux. Nous nous proposons d'examiner également s'il existe des énoncés qui influent sur d'autres ou bien il n'existe aucune influence vis-à-vis de l'intention de chaque facebooker. Enfin, nous projetons de vérifier si les énoncés produits, bien qu'isolés les uns des autres, relèvent d'une conversation ou bien d'une chaîne de discours qui se manifeste aussi bien par rapport à l'événement de l'attentat terroriste qu'éventuellement par rapport à d'autres événements antérieurs et/ou postérieurs dont les commentaires sont déjà là. [1] Tout au long de ce travail, nous utilisons indifféremment les termes « attentat terroriste », « attaque terroriste », « acte terroriste », « acte criminel », « événement douloureux », etc. et nous ne prétendons pas distinguer terrorisme, crime et coup d'État. [2] Dans ce travail, nous entendons par « réaction » toute production langagière répondant à un événement (discursif) antérieur et/ou postérieur. [3] Nous entendons par « réaction à chaud » toute production langagière (tout commentaire) produite sur les publications de la page Facebook Shems FM à propos des attentats terroristes les 07 et 22 mars 2016. [4] Nous avons choisi ce système de référenciation à la source (Auteur, année) / (Auteur, année : page) / (Auteur, année [date originale]) / (Auteur, année [date originale] : page) / (Auteur, idem) / (Auteur, idem : page) / (Auteur, ibidem) / (Auteur, ibidem : page) / (Auteur, année, Op. Cit.) / (Auteur, Op. Cit.) / (Auteur, Op. Cit. : page) que nous adoptons tout au long de ce travail. [5] Zine El Abidine Ben Ali (1936-2019) est le deuxième président de la République tunisienne (1987-2011). [6] Nous tenons à signaler que le présent travail traite des deux phases précédant ce que Calabrese (2017) appelle événement de réception, qui est le résultat de l'événement discursif et de la réaction des publics. ; Nuestro estudio busca caracterizar los discursos producidos por los usuarios tunecinos en 2016 en la página oficial de radio tunecina de la red social Facebook, Shems FM tras los ataques terroristas[1] en Túnez y Bélgica en marzo. Estas declaraciones son producidas en tres idiomas (árabe tunecino, árabe estándar y francés estándar). Los objetivos de esta tesis consisten en el estudio de las producciones lingüísticas aparentemente espontáneas de los facebookers tunecinos y en el estudio del fenómeno de la reacción[2] en caliente[3] en Facebook con el fin de estudiar un proceso que pretendemos caracterizar, en cual se desarrollaría de la siguiente manera: 1- Estado de ignorancia o desconcierto; 2- Toma de conciencia del evento; 3- Producción del primer discurso de compasión / odio; 4- Encadenamiento de discursos de compasión / odio. Para caracterizar mejor este proceso, es necesario reconsiderar los discursos producidos por los facebookers tunecinos, comentarios que no deberían ser entendidos fuera de la situación de enunciación. El estudio longitudinal de determinadas variables que nos proponemos identificar forma también parte de los objetivos que nos hemos fijado, lo que nos puede permitir estudiar el/los motivo(s) de ciertas utilizaciones adoptadas por estos facebookers en momentos puntuales del día y no a otros, siempre en respuesta a la noticia de los ataques terroristas en Túnez y Bélgica. El discurso de odio, que es el objeto principal de este estudio, podría expresarse a través de declaraciones que incluyen un vocabulario relativamente o completamente compasivo, o, en cualquier caso, con un vocabulario no específicamente del campo léxico-semántico del odio. Este fenómeno del lenguaje sería para nosotros una nueva forma de discurso que se puede estudiar y analizar, ya que Facebook es un lugar donde toda actividad deja trazas observables de cada actividad realizada. Se han realizado muchos estudios sobre el discurso político (Delmas, 2012; Chaabani, 2017; Mangon, 2019; Perrez et al., 2019; etc.) [4], el discurso periodístico (Charaudeau, 2006; Adam et al., 2001; Chaput, 2019; etc.), etc. que son trazables, pero las producciones lingüísticas, especialmente las declaraciones reactivas espontáneas de la gente común, no parecen tener mucha importancia para especialistas del lenguaje. Actualmente, gracias a Internet que permite que todos se expresen, sería interesante estudiar el discurso de una comunidad lingüística que hablaba principalmente en las calles, el transporte público, los cafés, etc. y, sobre todo, que no hablaba libremente. Observamos que antes de 2011, especialmente bajo el gobierno de Zine El Abidine Ben Ali[5] (De ahora en adelante ZABA), la opinión pública estaba sujeta a una inhibición total. Los tunecinos no tenían derecho a hablar política ni a acceder a las informaciones integrales sobre el país. Facebook no entró en Túnez sino dos años después de su lanzamiento y la mayoría de los sitios Web como Youtube, por ejemplo, no eran accesibles y mostraban el famoso mensaje "404 not found", "error 404" o "Ammar 404", mensaje que ha sido objeto de numerosos artículos nacionales e internacionales (Lecomte, 2011, 2013a, 2013b; Roger, 2013; etc.). Fue solo después de la Revolución de 2011 que la democratización de Internet en Túnez ha comenzado a extenderse más o menos rápidamente. Además, nos proponemos comprobar si es el ataque terrorista el que hizo surgir las múltiples reacciones de los facebookers tunecinos o si es la propria información, una vez convertida en un evento discursivo[6] [7] (Moirand, 2007 y 2014) y resultado de un acontecimiento doloroso, lo que dio lugar a estas reacciones y, en particular, al discurso de odio. También nos proponemos examinar si existen discursos que influyen sobre otros o si, al contrario, no hay influencia en la intención de cada usuario de Facebook. Finalmente, planeamos verificar si los discursos producidos, aunque aislados los unos de los otros, forman parte de una conversación o bien de una cadena de discurso que se manifiesta tanto en relación con el ataque terrorista como tal vez con otros eventos anteriores y/o posteriores. [1] A lo largo de este trabajo, usamos indistintamente los términos "bombardero terrorista", "ataque terrorista", "acto terrorista", "acto criminal", " acontecimiento doloroso", etc. y no pretendemos distinguir terrorismo, crimen y golpe de Estado. [2] En este trabajo, entendemos por "reacción" cualquier producción discursiva que responda a un acontecimiento (discursivo) previo. [3] Por "reacción en caliente" nos referimos a cualquier producción discursiva (cualquier comentario) producida tras las publicaciones de la página de Facebook Shems FM sobre los ataques terroristas. [4] Hemos elegido este sistema de referencia en la fuente (Autor, año) / (Autor, año: página) / (Autor, año [fecha original]) / (Autor, año [fecha original]: página) / (Autor, ídem) / (Autor, ídem: página) / (Autor, ibidem) / (Autor, ibidem: página) / (Autor, año, Op. Cit.) / (Autor, Op. Cit.) / (Autor, Op. Cit.: página), etc. que adoptamos a lo largo de este trabajo. [5] Zine El Abidine Ben Ali (1936-2019) es el segundo presidente de la República de Túnez (1987-2011). [6] La traducción es nuestra. [7] Queremos señalar que este trabajo aborda las dos fases que preceden a lo que Calabrese (2017) denomina evento de recepción (la traducción de este término es nuestra), que es el resultado del evento discursivo y la reacción de las audiencias.

Väitöskirjassa tarkastellaan kansanmusiikin tallentamiseen ja keräämiseen liittyviä ideologioita ja arvovalintoja 1900-luvun alusta 1970-luvulle saakka. Tutkimuksen kohteena on kansanmusiikin tutkimuksen tärkeimmän sotienjälkeisen auktoriteetin, tutkijan ja tallentajan Erkki Ala-Könnin (1911–1996) toiminta. Keskeinen tutkimuskäsite ovat metodologinen nationalismi, kansallinen katse, jolla viitataan tapaan rakentaa käsitystä suomalaisesta kansanmusiikista. Tutkimuksessa analysoidaan, miten kansakunnan rakentaminen ja kansallinen katse ohjasivat keruutoimintaa, ja minkälaisia metodologisen nationalismin muotoja arkistokokoelmien keruuseen liittyi. Tutkimuksen näkökulma on oppihistoriallinen; tutkimuksessa tarkastellaan, miten kansanmusiikin keruutyö asettui osaksi musiikkitieteen ja kansanmusiikin tutkimuksen oppiaineiden painopisteitä. Erkki Ala-Könnin toiminta nivoutui näiden oppialojen kehittymiseen, ja Ala-Könnin tavalla määritellä kansanmusiikkia on ollut merkittäviä ja edelleen vaikuttavia seurauksia monin tavoin. Se on vaikuttanut muun muassa arkistokokoelmien sisältöihin, kansanmusiikin tutkimukseen, Yleisradion ohjelmapolitiikkaan ja kansanmusiikkitapahtumiin. Tutkimuksen aikarajaus, vuodet 1941–1974, kattaa Ala-Könnin uran hänen ensimmäisestä kansanmusiikin keruumatkastaan professorin arvonimen saamiseen saakka. Tutkittavalla ajanjaksolla kansanmusiikin tutkimus kuului niin sanottuihin kansallisiin tieteisiin, jotka käsittivät myös kotimaisten kielten ja suomen sukukielten, kotimaisen kirjallisuuden, kansatieteen ja folkloristiikan tutkimuksen. Nämä oppialat joutuivat ristipaineeseen sen suhteen, mitä käsitykset kansasta ja kansakunnasta pitivät sisällään ja mitä ne sulkivat ulkopuolelleen. Tutkimuksen aineisto koostuu haastatteluaineistoista ja Erkki Ala-Könnin keräämien äänitallenteiden sisällysluetteloista. Näitä tarkastellaan laadullisin ja tilastollisin menetelmin. Tutkimuksessa analysoidaan kansalliseen katseeseen liittyneitä ihanteita ja kansan käsitteen määrittelyjä toisen tasavallan Suomessa, jolla tarkoitetaan sotien jälkeistä aikaa. Toisen tasavallan Suomen osalta nojataan Pertti Alasuutarin (1996) jaotteluun: moraalitalouden vaiheeseen (sotien jälkeisestä ajasta 1960-luvun puoliväliin) ja suunnittelutalouden vaiheeseen (1960-luvun lopulta 1980-luvun alkupuolelle). Ensimmäisen tasavallan aikana 1917–1944 keruutyöstä vastasivat pääasiassa Ala-Könnin opettajat ja esikuvat, kaksi jälkimmäistä vaihetta ajoittuvat toisen tasavallan Suomeen, eli Ala- Könnin aktiivisen työuran ajalle. Perinteen keräämistä ja tallentamista leimasivat Suomessa 1800-luvulta aina sotien jälkeiseen aikaan asti ihanteet, joissa luku- ja kirjoitustaidoton kansa kuvattiin sivistyneistöön nähden alemmalle tasolle. Ala-Könni noudatti tätä näkemystä aina 1960- luvulle asti ja korosti kansanmusiikin esittäjien nuotinlukutaidottomuutta. Tutkijoiden ja tallentajien mielenkiinto kohdistui ensimmäisen tasavallan aikana itään, mutta sotien jälkeen Itä-Karjala jäi uusien rajojen taakse, ja Ala-Könni kohdensi keruu- työnsä 1940- ja 1950-luvuilla monien muiden perinnetieteiden kentällä toimineiden tutkijoiden tavoin varsinkin Etelä- ja Keski-Pohjanmaalle, talonpoikaiseen Suomeen. Kokoelmat rakensivat kansasta varsin yhtenäistä kuvaa, mutta todellisuudessa kansa ei kuitenkaan ollut 1940-luvun Suomessa niin eheää kuin kokoelmat antavat ymmärtää. Jo yksin sisällissotaa koskeva muistitieto jakoi kansaa kahteen eri leiriin. Ala-Könnin näkemykset muuttuivat ja talonpoikaisen idyllin ihanne alkoi murtua siinä vaiheessa, kun hän aloitti neuvottelut kokoelmiensa siirrosta osaksi Tampereen Yhteiskunnallista Korkeakoulua ennen 1960-luvun puoliväliä. Tähän vaikuttivat Yhteiskunnallisen Korkeakoulun ja sittemmin Tampereen yliopiston sisällä painottuneet sosiologiset virtaukset. Erityisesti nuoremman ikäpolven sosiologit painottivat ristiriitojen tunnistamista osana yhteiskunnallisten ongelmien ratkaisua. Tämä oli selkeä sysäys, jonka myötä Ala-Könnin keruutyö laajeni kaupunkeihin ja huomioi myös sisällissodan molempien osapuolten tulkinnat. Kansanperinteen laitos perustettiin vuonna 1965, ja laitoksen johtajana Ala-Könni järjesteli useita kuntakeruita ympäri Suomen. Valtion kunnille myöntämä aluepoliittinen tuki mahdollisti keruumatkojen kustantamisen ja paikallismuseoiden perustamisen, mitä Ala-Könnin toiminta osaltaan edisti. Keruiden suosion rinnalla yhtenä 1960-luvun lopun uusista yhteiskunnal- lisista ja kulttuurisista liikkeistä nousi myös kansanmusiikkiliike, joka pyrki muun muassa vakiinnuttamaan kansanmusiikin tutkimuksen. Poliittisena tukipylväänä kansan- musiikkiliikkeelle oli Keskustapuolue, jonka ideologisista päämääristä alueellinen hajasijoittaminen ja maaseudun puolesta puhuminen sopivat myös kansanmusiikkiliikkeen päämääriin. Kun kansallinen katse määrittyi vielä ensimmäisen tasavallan aikana poliittisen oikeiston suunnasta, siirtyi se sodan jälkeen kohti poliittista keskustaa. Kansanmusiikkiliikkeen vahvistuessa Ala-Könni ryhtyi myös tukemaan uuden kansanmusiikin sovitus- ja sävellystyötä, mikä mursi aiempaa erontekoa kansan ja sivistyneistön välille. Tilanne ei kuitenkaan ollut edelleenkään joka suhteessa tasa-arvoinen, mikä arkistokokoelmissa näkyy erityisesti naisten, alkuperäisväestön ja vähemmistöjen asemaa tarkasteltaessa. Näitä ryhmiä koskevaa tallennettua aineistoa on vähän, eikä suhtautumista voi pitää nykymittapuilla kulttuurisensitiivisenä. Kansallisen katseen eri kehitysvaiheiden hahmottaminen auttaa Ala-Könnin keräämien aineistojen luonteen ymmärtämistä, niihin liittyvien valintojen tekemistä näkyväksi sekä metodologisen nationalismin osuutta suomalaisessa (kansan)musiikin- tutkimuksessa. Ala-Könnin tallentamia arkistonauhoitteita hyödynnetään aktiivisesti niin tieteellisessä kuin taiteellisessa tutkimuksessa yhä tänä päivänä. Arkistot tarjoavat tärkeää ja ainutkertaista lähdemateriaalia, mutta hankalampaa voi olla hahmottaa, mitä arkistoihin on tallennettu valikoiden tai jätetty tallentamatta. Tutkimuksessani pyrin tuomaan esiin myös näitä arkistojen hiljaisuuksia ja uusia tapoja tarkastella arkistokokoelmia, jotta hiljaisuudet pääsevät paremmin esiin. ; This doctoral dissertation explores the ideologies and guiding principles for the col- lection of traditional folk music in Finland from the beginning of the twentieth century until the 1970s. It focuses on the work of folk music scholar and collector Erkki Ala-Könni (1911–1996), who was a leading authority on Finnish folk music research. It takes its analytical stance from the concept of methodological nationalism, adopting a national gaze to scrutinise how the concept of Finnish folk music was con- structed. The analysis concentrates on how nation-building and a national gaze guided data collection practices and what characteristics of methodological nationalism were involved in the collection of archive materials in Finland. The study is situated within a framework of intellectual history: it examines how the collecting of traditional Finnish folk music was emphasised as a part of musicology and folk music research. Ala-Könni's work intertwined with the development of these disciplines and his conceptualizations about folk music have had a lasting im- pact. For example, they have affected archive collections, folk music research, the music policy of the Finnish Broadcasting Company and folk music events. This study addresses the period from 1941 to 1974, covering Ala-Könni's early career, from his first fieldwork until he received the title of professor. During this period, folk music research was a part of the so-called national disciplines, which also encompassed research on domestic and Finno-Ugric languages, Finnish literature, ethnology and folkloristics. These disciplines were soon in a state of cross-pressure in terms of what the concepts of folk and nation included and excluded. The sources used for this dissertation include interviews and lists of contents for audio recordings compiled by Ala-Könni, which are subjected to qualitative and statistical analyses, respectively. The analyses illuminate the changing ideological foundations of the national gaze and how the definitions of Finnish folk were set during the time that historian Pertti Alasuutari (1996) calls the second republic of Finland. Alasuutari further divides this period into the stage of moral economy (from the end of the Second World War until the mid-1960s) and the stage of planned economy (from the late 1960s until the early 1980s). During the period of the first republic (from 1917, when Finland gained independence, to 1944), the collection work was mainly carried out by Ala-Könni's teachers and mentors, while the two stages comprising the second republic of Finland coincided with his active professional career. From the 19th century until the end of the Second World War, ethnographic collection practices were characterised by ideals that portrayed the illiterate population as inferior compared to the intelligentsia. Ala-Könni followed this view by pointing out musical illiteracy of traditional folk music performers. During the first republic, ethnographers were mainly interested in East Finnish traditions. However, this emphasis shifted when Finnish Eastern Karelia was ceded to the Soviet Union after the Continuation War (1941–1944). Along with many other researchers, Ala- Könni redirected his fieldwork in the 1940s and 1950s to Western Finland, in particular the land-owning rural population of Southern and Central Ostrobothnia. These collection interests gave an image of an apparent coherent population. In reality, however, the population of Finland during the 1940s was not as homogenous as the collections might imply. For example, oral histories relaying the Finnish Civil War separate the population into two camps. The analysis shows that Ala-Könni's views changed over time and that the ideal of a rural idyll started to crumble in the early 1960s, when he began negotiations on transferring his collections to Tampere School of Social Sciences ( Tampereen Yhteiskunnallinen Korkeakoulu , soon thereafter renamed the University of Tampere). This change was driven by sociological trends favoured within the school. In particular, the younger generation of sociologists stressed that acknowledging conflicts should be part of the solution to social problems. This was a clear impetus for Ala- Könni to expand his fieldwork to urban areas and to take both parties of the Finnish Civil War into account. The Department of Folk Tradition was established in 1965, and as head of the department, Ala-Könni organised several fieldwork courses to municipalities all around Finland. Regional policy support, as granted to the municipalities by the State, allowed for the financing of these trips and the establishment of local museums, to which Ala-Könni's activities also contributed. As collecting folk tradition rose in popularity, new movements emerged in the late 1960s, including a folk music movement aimed at establishing the discipline of folk music re- search. A politically supportive structure for this was the Centre Party of Finland, whose objectives of promoting an ideology of regional decentralisation and rural advocacy were in line with the aims of the folk music movement. While the national gaze during the first republic of Finland was highly influenced by the political right, after the war, it was increasingly determined from the political centre. As the folk music movement gained momentum, Ala-Könni supported the work of musical composition and arrangement in contemporary folk music, which tore down the earlier division between the ordinary Finnish people and the intelligentsia. Circumstances, however, were still not equal, and the archive collections show this, especially in examining the status of women, indigenous people and minorities. The amount of the archive material related to these groups is relatively small and, from a contemporary point of view, the attitudes represented cannot be understood as culturally sensitive. Understanding the various stages of the Finnish national gaze is useful for com- prehending the nature of the materials Ala-Könni collected and the role of methodological nationalism in Finnish (folk) music research. The audio samples he recorded are still actively worked with to this day in both academic and artistic research. This dissertation also stresses the importance of studying not only what the archives contain but also how the materials in the collections were chosen and what was left out. Thus, these archival silences, as well as new ways to examine collections so that these silences can be better represented, are also highlighted in this study.

Lonkan tekonivelleikkaus on yleensä menestyksekäs toimenpide joka vähentää kipua ja parantaa potilaan liikuntakykyä. Lonkan tekonivelleikkauksen tulokset ovat jatkuvasti parantuneet vuosikymmeniä jatkuneen komponenttien ja leikkaustekniikoiden kehittymisen ansiosta. Kuitenkin uusien komponenttien käyttöönoton seurauksena saattaa ilmetä odotettua enemmän komplikaatioita. Yleisimmät vakavat komplikaatiot lonkan tekonivelleikkauksen jälkeen ovat lonkkaproteesin sijoiltaanmeno eli luksaatio, tekonivelinfektio ja periproteettinen murtuma. Luksaatioalttiit potilaat saattavat hyötyä komponenteista, jotka on suunniteltu ehkäisemään sijoiltaanmenoja, kuten dual-mobility -kupista tai lukkomekanismin sisältävästä lineristä. Näitä aiemmin lähinnä uusintaleikkauksissa hyödynnettyjä komponentteja käytetään nykyään enenevästi jo ensitekonivel- leikkauksissa. Korkean murtumariskin potilailla on jo pidempää suosittu sementillistä varsikomponenttejaa, johon liittyy pienempi periproteettisen murtuman riski. Euroopan Unionin alueella sairaaloilla on velvollisuus kilpailuttaa säännöllisesti käyttämänsä tekonivelkomponentit julkisten varojen käytön tehostamiseksi ja eurooppalaisten yritysten kilpailukyvyn parantamiseksi. Todennäköisesti uusia komponentteja otetaan siis käyttöön säännöllisesti eurooppalaisissa sairaaloissa. Tekonivelsairaala Coxassa uudet tekonivelkomponentit otettiin käyttöön kilpailutusprosessin jälkeen huhtikuussa 2016. Kyseiset komponentit olivat tunnettuja ja niiden tulokset aiemmissa tutkimuksissa olivat olleet hyviä. Tämän väitöskirjan tavoite oli tutkia komplikaatiota, joita ilmeni näiden tunnettujen implanttien käyttöönoton jälkeen, sekä keinoja luksaatioiden ehkäisyksi. Ensimmäisessä osatyössä verrattiin aiemmin käytössä olleen Pinnacle-kupin ja uutena käyttöön otetun Continuum-kupin välistä luksaation riskiä. Toisessa osatyössä verrattiin periproteettisen murtuman esiintyvyyttä ja yleistä revision riskiä aiemmin käytetyn sementillisen Exeter-varren ja uutena käyttöönotetun sementillisen CPT-varren välillä, jotka molemmat ovat nk. taper-slip -varsia. Kolmannessa osatyössä rakennettiin varhaiselle luksaation vuoksi tehdylle revisiolle kaksi ennustemallia kahden erilaisen tilastollisen menetelmän pohjalta (perinteinen logistinen regressio ja koneoppimista hyödyntävä elastic net -menetelmä). Kolmen ensimmäisen osatyön aineistot pohjautuivat Coxan omaan tietokantaan. Neljännessä osatyössä selvitettiin lonkan ensitekonivelleikkauksessa käytettyihin dual-mobility - kuppeihin ja lukollisiin linereihin liittyvää uusintaleikkauksen kumulatiivista ilmaantuvuutta, ja selvitettiin tekonivelnupin koon vaikutusta lukollisten linerien tuloksiin Suomen Tekonivelrekisterin datassa. Verrokkiryhmänä tässä tutkimuksessa toimi iso kohortti perinteiset tekonivelkomponentit saaneita potilaita. Ensimmäisessä osatyössä havaittiin, että jopa 5.1% potilaista, joille oli asennettu uutena käyttöönotettu Continuum-merkkinen kuppi neutraalin linerin kanssa sai varhaisen luksaation. Monimuuttuja-analyysissä luksaatioriski oli korkeampi potilailla, jotka olivat saaneet Continuum-kupin ja neutraalin linerin verrattuna potilaisiin jotka saivat aiemmin käytössä olleen Pinnacle-kupin (odds ratio 4.8, 95% luottamusväli [LV95] 1.4-17). Sen sijaan kun Continuum-kuppia käytettiin reunakorotuksellisen elevated rim -linerin kanssa, luksaatioriski oli samaa tasoa Pinnacleen verrattuna (odds ratio 1.2, LV95 0.2-7.8). Toisessa osatyössä todettiin, että periproteettinen murtuma oli yleisin syy uusintaleikkaukselle potilailla, joilla käytettiin taper-slip -varsia. Periproteettinen murtuma kattoi 35% uusinta- leikkauksista jotka tehtiin 2 vuoden sisällä ensileikkauksesta. Periproteettisen murtuman esiintyvyys 2 vuoden kohdalla ensileikkauksesta oli 1.6% (LV95 1.0-2.4) CPT-varrella ja 1.0% (LV95 0.6-1.6) Exeter-varrella. CPT-varren käyttö lisäsi yleistä uusintaleikkauksen riskiä Exeter-varteen verrattuna (hazard ratio 1.8, LV95 1.2-2.7). Kolmannessa osatyössä molempien ennustemallien ennustekyky oli heikko ja erottelukyky kohtalainen. Mallien välillä ei ollut merkittävää eroa. Logistista regressiota hyödyntävässä mallissa varsikomponentin kiinnitystapa, epilepsialääkkeiden käyttö ja ensileikkauksen indikaatio olivat tärkeimmät ennustetekijät varhaiselle luksaation vuoksi tehdylle uusintaleikkaukselle. Neljännessä osatyössä ensileikkauksessa dual-mobility -kupin tai 36 mm:n nuppikoon lukollisen linerin saaneiden potilaiden uusintaleikkausriskin todettiin olevan samaa luokkaa kuin perinteiset tekonivelkomponentit saaneilla potilailla. Näiden ryhmien potilaista hyvin harva uusintaleikattiin luksaation vuoksi, vaikka erikoiskomponentin saaneet potilaat olivat keskimäärin monisairaampia ja alttiimpia komplikaatioille. Sen sijaan potilaista, jotka olivat saaneet pienempään (22-32 mm) nuppiin kombinoidun lukollisen linerin, huomattavasti suurempi osa uusintaleikattiin seuranta-aikana, ja tässä ryhmässä luksaatio oli yleisin uusintaleikkauksen syy. Uusien komponenttien käyttöönotto johti kohonneeseen luksaatioriskin ja suurempaan yleiseen uusintaleikkauksen riskiin suuren leikkausvolyymin tekonivelkirurgian yksikössämme. Kohonnut luksaatioriski selittyi Continuum-kupin neutraalin linerin heikolla kattavuudella, joka altisti sijoiltaanmenoille. Siksi elevated rim -mallista lineria tulisi käyttää rutiinisti Continuum-kupin kanssa. Taper slip - tyyppisiä varsia, erityisesti CPT:tä, tulisi välttää potilailla joilla on kohonnut periproteettisen murtuman riski. Kun uusia implantteja otetaan käyttöön, leikkaustuloksia tulisi tarkkailla erityisen huolellisesti, sillä yllättävän paljon komplikaatioita saattaa ilmetä, vaikka käyttöönotetut komponentit olisivat hyvin dokumentoituja ja olisivat saaneet hyviä tuloksia aiemmissa tutkimuksissa. Koska luksaatio on harvinainen ja monitekijäinen komplikaatio, luksaation vuoksi tehdyn uusintaleikkauksen ennustaminen on vaikeaa, vaikka ennustemalli rakennettaisiin ison potilasjoukon ja yksityiskohtaisten potilastietojen pohjalta, eikä monimutkaisten tilastollisten menetelmien hyödyntäminen tuo tällöin välttämättä merkittävää etua. Dual-mobility -kuppien käyttö korkean luksaatioriskin potilailla lonkan ensitekonivelleikkauksessa voidaan katsoa perustelluksi sekä tämän tutkimuksen tulosten että myös aiempien julkaisujen pohjalta, mutta pitkän aikavälin seurantatuloksia on julkaistu vasta niukasti. Suuremman tekonivelnupin käyttö lukollisen linerin kanssa saattaa pienentää uusintaleikkauksen riskiä, mahdollisesti pienemmän luksaatioriskin vuoksi. Siksi 36 mm:n nuppeja tulisi suosia potilailla, jotka tarvitsevat lukollisen linerin. ; Total hip arthroplasty (THA) is usually a very successful procedure that reduces pain and improves patients' physical abilities. The results after THA have improved thanks to decades of development in implant designs and surgical techniques. However, there is always a risk for unexpectedly high complication rates when new components are introduced in a new institution. Currently, the most common major complication types in THA are prosthesis dislocation, periprosthetic infection, and periprosthetic femoral fracture (PFF). For dislocation-prone patients, unconventional implants that offer extra stability, such as dual-mobility cups and constrained liners, are increasingly being used in primary THA. In patients at high risk for PFF, cemented stems are preferred. Hospitals in the European Union are legally obligated to go through tendering processes frequently to increase the efficiency of the use of public funds and to improve the competitiveness of European companies. Thus, the introduction of new THA components is likely a frequent event in European hospitals. At Coxa Hospital for Joint Replacement, new THA implants were introduced after completion of a tendering process in April 2016. These were all well-documented implants with good scientific track records. The aim of this dissertation was to investigate complications after the introduction of well-documented components at our institution and to study the prevention of dislocation after primary THA. In Study I, the risk for dislocation was assessed between the previously used Pinnacle and the recently introduced Continuum cup systems. In Study II, the prevalence of revision for PFF and the risk for all-cause revision were compared between the previously used cemented Exeter stem and the recently introduced cemented CPT stem, which are both classified as 'taper-slip stems'. In Study III, two prediction models employing different statistical approaches (traditional logistic regression and elastic net method that utilizes machine learning) were built with early revision for dislocation as the outcome. Studies I-III were based on Coxa's own database. In Study IV, the survivorship of the dual-mobility cups and constrained liners used in primary THA and the effect of femoral head size on the survivorship of constrained liners were investigated from Finnish Arthroplasty Register data, with a large cohort of conventional primary THA patients as a reference group. In Study I, a high prevalence of early dislocation (5.1%) was found with the newly introduced Continuum cup when it was used with a neutral liner. Compared with the previously used Pinnacle cup system, the risk for dislocation was higher in the Continuum cup used with a neutral liner (odds ratio 4.8, 95% confidence interval [CI] 1.4-17), but similar in the Continuum cup used with an elevated rim liner (odds ratio 1.2, CI 0.2-7.8). In Study II, PFF was the most common reason for revision, covering 35% of all revisions during the first two postoperative years. The 2-year prevalence of PFF revision was 1.6% (CI 1.0-2.4) for the CPT stem and 1.0% (CI 0.6-1.6) for the Exeter stem. The use of the CPT stem increased the overall risk for revision compared with the use of the Exeter stem (hazard ratio 1.8, CI 1.2-2.7). In Study III, the predictive capability of both prediction models was low, and the discrimination of both models was moderate. In the logistic regression model, femoral fixation method, use of antiepileptic drugs, and the primary reason for operation were the most important predictors of revision for dislocation. In Study IV, the survivorship of the dual-mobility cups and constrained liners used with a large (36 mm) diameter femoral head was comparable with or only slightly lower than conventional THA implants even though the patients who received these unconventional implants were on average severely more morbid, and therefore more vulnerable to complications. In these study groups, only a few revisions for dislocation occurred. However, the constrained liners used with smaller (22-32 mm) femoral heads had a clearly higher revision rate, mostly due to a high rate of revisions for dislocation. The introduction of new primary THA components led to an increased risk for dislocation and a higher risk for revision in our high-volume academic joint replacement hospital. The higher risk for dislocation was explained by the weaker coverage of the recently introduced Continuum's neutral liner compared with the previously used Pinnacle neutral liner. Therefore, the routine use of an elevated rim liner with the Continuum cup is recommended. Because the risk for PFF seems to be a concern with taper-slip stems, especially the CPT, the consideration of other stem designs for high-risk patients in primary THA is encouraged. Moreover, when new implants are introduced, the results should be carefully monitored because unexpectedly high complication rates may occur even though the implants are well- documented and have a good scientific track-record. Because dislocation is a quite rare and multifactorial event, the prediction of an early dislocation revision after primary THA is very difficult, even with a large cohort of patients and specific data available. Moreover, the use of sophisticated methods that utilize machine learning may not necessarily offer significant advantage. Our results, along with the recent literature, support the increased use of DMCs for dislocation-prone patients in primary THA. Still, more long-term results are needed before the use of these implants becomes more widespread. Also, it seems that enlarging the femoral head with CLs enhances the survival of the implant, potentially because of the decreased risk for dislocations. Therefore, it is recommended that a 36 mm femoral head is preferred when a CL is used.

ABSTRAK Penelitian ini bertujuan untuk menganalisis pengaruh diversifikasi pembiayaan dengan beberapa kontrol variabel baik variabel internal bank maupun variabel eksternal terhadap NPF BPRS di Indonesia. Faktor internal terdiri dari aset, CAR, pembiayaan, efisiensi operasi, sedangkan variabel eksternal adalah kondisi ekonomi makro yaitu output domestik dan tingkat inflasi. Penelitian ini menggunakan data time series, bulan Januari 2010 sampai Desember 2019. Penelitian ini menggunakan metode Autoregressive Distributed Lag model (ARDL). Berdasarkan hasil uji kointegrasi terdapat hubungan jangka panjang dalam penelitian ini. Penelitian ini menunjukkan bahwa diversifikasi menyebabkan NPF yang tinggi. Selain itu, peningkatan CAR dan Inflasi menyebabkan meningkatkan NPF pada BPRS di Indonesia. Pembiayaan yang diproksi dengan rasio pembiayaan terhadap total aset menunjukkan pengaruh yang negatif terhadap NPF. Implikasi bagi BPRS yakni BPRS diharapkan lebih pada konsentrasi pembiayaan pada sektor tertentu karena akan mengurangi risiko pembiayaan bermasalah pada BPRS. selain itu BPRS dalam melakukan pembiayaan perlu menerapkan prinsip kehati-hatian agar dapat meningkatkan profitabilitas dan mengurangi pembiayaan bermasalah. kemudian bagi pemerintah diharapkan terus menjaga kondisi ekonomi sehingga dapat mengurangi risiko pembiayaan bermasalah. Kata Kunci: NPF, Diversifikasi, Pembiayaan, Inflasi, ARDL. ABSTRACT This research aims to analyze the effect of financing diversification with some variable controls on both internal bank variables and external variables to NPF of BPRS in Indonesia. Internal factors consist of assets, CAR, financing, operating efficiency. While external variables are macroeconomic conditions, i.e., domestic output and inflation rate. This study uses time-series data, from January 2010 to December 2019. The study used the Autoregressive Distributed Lag Model (ARDL) method. Based on the cointegration test results, this study has a long-term relationship. This research shows that diversification leads to high NPF. In addition, the increase in CAR and Inflation led to an increase in NPF of BPRS in Indonesia. Projected financing with a ratio of financing to total assets negatively influences NPF. The implication for BPRS is that BPRS should focus on financing in specific segments because it will reduce the risk of non-performing financing. BPRS also needs to apply the prudential principle to increase profitability and reduce non-performing financing. In addition, the government must also maintain a stable economic condition to reduce the risk of non-performing financing. Keywords: NPF, Diversification, Financing, Inflation, ARDL. DAFTAR PUSTAKA Abidin, Z., Rumbaf, A. S., Iqbal, M., & Prabantarikso, R. M. (2020). Determinants of credit risk diversification in Indonesian banking industry. 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